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The
Monastery Wall

High stone walls protected the monasteries. Those who sought admittance sat for long periods there, humbly begging entrance. Expert devonic guards watched over the process, and it was to them that seekers prayed for permission to enter. Monastics passing by on journey to another monastery sat by the wall, facing out, for short periods. They were lovingly served prasadam as they basked in the sunlight and darshan. It is "by the wall" that the destiny of the birth karmas of each was evaluated. The gurus and senior minority group considered well who, why and when one entered. While one was admitted, another was sent here, and another there. All this was s by thoughtful study of their patterns of behavior and accomplishments since entering the first wall as young novitiates. Aum.

 

210 詐rahmachari family elders of our communities train the young men for sadhaka life in our monasteries and come to live with us as sadhaka themselves a certain amount of time each year to acquire the strength and direction for the mission of training the young brahmins. These young brahmins, when they entered the monastery, were not required to practice any austerities such as the brahmachari who entered at a later age were given to do. Their greatest austerity was living away from home. Their families were so attached, and the umbilical-like psychic odic tubes connecting the young brahmin sadhaka to his mother did not dispel themselves until his full physical maturity of about twenty-four years of age occurred.

211 費ur prophets tell us that in the Kali Yuga great austerities will be performed, and the groups that perform them will each centralize on a different aspect of Saivism. Each aspect will form its own particular group in the Second World to assist those in the First World governing it. The aspects will have different names and sometimes fight with each other. If all of the austerities were the same, everyone would be the same, but the changing forces of the Kali Yuga will not permit this. This yuga is ruthless in its way, and the one great austerity will be for us all, our Third World Deity states, to live completely through it and come forth triumphantly into the Sat Siva Yuga.

212 貿hough our diet followed closely that of the Lemurian monasteries, the brahmacharis who mated much with many different ones -- that ordinarily would not have been entered into the monastery but for the fact that too few were inclined to enter at all -- varied their diet from Lemurian prasadam to entering spacious gardens of the monastery and picking their herbs and vegetables that grew above the ground and eating them a short time thereafter. It was found that by "pick and eat" the actual life force of the growing plant was taken into the body. This revitalized the physical body and in doing so helped to diminish the pulls of the psychic tubes connecting to each one they had mated with. This revitalization, along with sunshine on the outside of the body, the practice of aloneness and inhibiting the speech, withered away the psychic entanglements that devitalized the physical body and inhibited the Second World body from healing.

213 診ach of these different kinds of herbs and the vegetables should be eaten with the time it takes to pick them; dip them in spiced oils, which are carried in a little gourd in one hand, and place them in the mouth, one piece at a time. The posture for picking and eating in this way was that of sitting on one's heels with the knees up underneath the arms, which freed the digestive tract and aided in the intestinal flow. The other position was sitting on the heels and knees. The morsel picked, dipped in spiced oil and placed in the mouth, not too rapidly yet not too slowly, was chewed thoroughly, and a mental effort made to lift the life force of the growing plant up into the head. This form of eating was usually performed just before the setting Sun, after the green morsels and vegetables had absorbed the Sun's rays all through the day. There was usually enough sun left to hit upon the body and open the pores so that the Sun's rays, simultaneous with the life force within the plant, would meet and merge. No nourishment was ever taken when it was too dark to see to move around and do the things that one did when it was light. It was considered quite a treat if one were to pick and eat just after a gentle rain or if it rained gently during that time.

214 費ur spiced oil, in which each morsel was dipped, was flavored with herbs, sometimes hot substances, that invigorated the body. All who practiced this sadhana became so in tune with scientific physicians in the Second World that they began to know the exact quantity of the different kinds of herbs and vegetables to be eaten for their ailments or for the continuation of their vibrant health. These devas of our gardens were well schooled in assisting the brahmacharis to loosen themselves from psychic entanglements and mental foes, for they were so needed when they became brahmin again in our temples. Many a sadhaka brahmachari is inwardly instructed in dreams by the devas as to what to grow in his own circle of nourishment, in the center of which he sits on a small board, with spiced oils in one hand, picking and eating, picking and eating as the Sun's rays penetrate his back or chest and head.

215 貿he walls around our monasteries were high and well protected by devonic guards in our Second World. It was only through the admittance first into the Second World could someone seeking permanent residency be admitted. Those monastics and newcomers seeking to become monastics sat by the wall, on the outside of it, and were observed as to their comings and goings as they slept at night quite carefully by our inner order of devas in the Second World.

216 貿he monastics traveling from one monastery to another often returned to the monastery that they came from at night during their sleep. Until this ceased, they were not allowed in ours. It was only when during their sleeping hours they sought entrance and then were first entered into the Second World with blessings and sanction from the Third that our senior minority group was allowed to take them into the First. We have to be extremely strict in entering new monastics, and some stay by the wall many moons and are seen there chanting, in conversation with the Second World, begging admittance, telling the Second World inner order what they will do for the monastery, how well they will carry the darshan if given the privilege to do it, giving their qualifications and trying to blend their inner force with that of the monastery itself.

217 貿here are two kinds of monastics who sit by the wall: one actually seeking admittance and the others who simply are passing by from one monastery to the other, who stop and rest awhile for taking of nourishment and darshan. They distinguished themselves in two ways. Those begging admittance into the monastery from the Second World governing body of devas are seen sitting or standing close to the wall, facing the wall, chanting and mentally talking with the devas, asking for help and support in early entry. Those who are just passersby are seen standing or sitting with their back against the wall, facing the countryside, chanting and talking one with another, basking in the sunlight, the darshan and enjoying the prasadam that is served at regular intervals. They may sing songs telling of their journeys and the activities of the monastery that they came from and the ones they're going to and courteously and completely ignore those facing the wall.

218 費nly one member of the senior minority group speaks with them, sees to their needs and is arbitrator between them and the senior minority group and the Second World devas. Other monastics who are permanent residents going and coming from the monastery, who are not in the senior minority group, stop and talk with them, telling them how welcome they are, what a fine monastery it is and how happy they will be. They assure them that they hope the Second World devas will allow them entrance through the senior minority group at an early time. When their comings and goings during their sleep are minimal and centralized around the particular monastery they are trying to enter, the Second World devas, of course, begin to take them seriously, knowing full well that once they enter they will work with them as they sleep and not escape through sleep from the monastery, bringing back opposing forces from the exterior world and having to go through the harassment of meeting the devonic guards of the wall and the severe tapas that would have to be imposed to quell this mental and Second World behavior.

219 費ur great walls are established as psychic barriers as well. The guards in the Second World torment an intruder many months after his intrusion; and he'd know full well not to enter unbidden again. These guards are strong and fierce, well trained and in the Second World itself; and it is not uncommon that Second World devas would allow a sadhaka to enter because perhaps he was sent by the guru, but the guards would oppose this as they could see, even though he did not travel at night away from the monastery, his vibration around him and through him did not enhance the vibration of the monastery, but was different from it. So, the guards would be seen growling and objecting to the entrance. The Second World devas would be seen standing on the opposite side of the wall facing him, and the sadhaka facing them, the wall in-between. They would chant to him, begging him to adjust his atmosphere so that he could enter and the guru's wishes be fulfilled.

220 費ccasionally, more senior monastics would come to the wall, face it and talk through it of deep philosophy and of travels into other galaxies to the sadhakas facing the wall, to educate them prior to their entrance as to the current research, function and activity of the inner part of the monastery they were seeking entrance into. When a speech began from a monastery on one side of the wall, many of those on the other side seeking entrance were seen crowding around the niche in the wall to listen. They observed our protocol of never standing closer to one another than a distance of one arm raised by each of them, fingers touching, or two arms' length apart. This kept the shell around the aura touching, and the auras did not intermingle, thus draining force from one to another, inhibiting the divine work each one of us in these monasteries has to do during these trying times when the Kali Yuga is imminent. Its shadows are seen in the distance within the inner mind.

221 費ur prophets are alive with their factual information as to how the Kali Yuga will cease our travels off this planet into this galaxy and to the next. They tell how this planet will be isolated through the Kali Yuga and that at times within the Second World around it there will be great wars between the people of conflicting forces, and at other times in the First World similar forces will conflict, sending those there into the Second World rapidly, that at times there will be more in the Second World than the First, but toward the end of the yuga more in the First World than the Second. And it will only be then that greater souls from other galaxies and this will be able to come to the Second World of this planet, live and help make the adjustments in the Second and in the First World that will be necessary at that time to bring the Sat Siva Yuga into fulfillment.

222 費ur prophets tell us that long after our monasteries cease to exist, even through the Kali Yuga, our well-trained devonic guards will protect the same areas, harassing and tormenting all intruders, and that only through secret mantra codes will former monastics of our time be allowed to enter those areas with no confrontation from the guard of the wall. They further say that all residents of the particular monastery that they are guarding will be allowed to come and go over that area of Earth even at the end of the Kali Yuga without torment or entanglement, mental and emotional frustrations that these powerful Gods, as they will be called in those days, can accomplish in protecting the great darshan flow generated by each of our monasteries and held fast to the Earth through it and hooked into a mountain on the other side.