Lemurian Scrolls, Chapter 21: Training and Discipline

265 ¶Occasionally a group of devoted brahmachari men would gather together and obtain the blessings from their guru to live the shastras and form a sadhaka monastery. Their guru would occasionally visit, encourage and instruct. He took this as his personal responsibility and worked with it until it was well established. This is the second of the two ways a Saivite monastery could be begun. As the Saivite shastras contain all the controls necessary so that each aspect of monastic living was performed correctly, in adherence to the definite pattern, and our tradition and culture blended easily into this, it was not complicated for a group of sincere souls to begin a Saivite monastery as sadhakas in white.

266 ¶When a sadhaka monastery became fairly well adjusted to the intricacies of the Saivite shastras, their guru might send a delegation from the senior minority group of several of the surrounding monasteries to live by their wall, seek entrance, blend into and later help and serve in the new sadhaka monastery. Because of their monastic years, each one in this delegation would soon be in the senior minority group, thus effecting a balance of force. The number sent from each monastery would depend upon the number of sadhakas within the new one. It may be one monastic from each senior minority group, two or more, but rarely if ever exceeding more than one third of the count within the sadhaka monastery. Often their guru would go and live with this sincere group of sadhakas and personally help them with every phase. And while he was there he would assist his senior monastics from other monasteries with their entrance through the wall, who would later represent him in the senior minority group when he left.

267 ¶As the monastery flow was handled according to specific routine -- which when learned was always performed in approximately the same way, for no new innovations were entered into it unless they came directly from our Deity or the guru himself -- the gurus of our time never discussed anything with anyone, except possibly the Deity. Their dictates were activated as carefully and precisely as was possible through each monastery, and the senior minority group was held responsible to this by the guru, the Deity and devas in the Second and the Third World. So, it was because of this that a new monastery was easy to form. In the beginning of the formation of a new sadhaka monastery, the guru himself would talk personally with each sadhaka, adjusting and explaining the attitudes that he was to hold, but as soon as the senior minority group became stable and strong, he would speak to the monastics through his Umaganesha, who would in turn employ the services of the Hanuman and Umadeva to disseminate his word.

268 ¶The senior minority groups were very careful that each member of the monastery was well trained and that each innovation their guru made was carried straight through in full, immediate cooperation from each member of the monastery. And when each one was expertly trained in his duty and chore, it was a rare occurrence that this did not happen. The senior minority group would use hours in explaining and training new monastics, as well as supervising artisans and executives in their procedures of training and observing closely the results obtained. For they well knew that the well-trained intellect did not inhibit the darshan flow and that when each monastic was well trained it would last within him, develop within him, year after year and flow through his life in the monastery he was trained in or he would enhance any monastery he pilgrimaged to. Once trained, he was never trained again, and after approximately fourteen monastic years had passed, he settled down to a precise routine, always remembering that the dissemination of the darshan as a pure channel was his major chore.

269 ¶We are all aware at this time that the darkness of the mind is nearing and about to encompass the population of this planet through the Kali Yuga, and how important it is to preserve our message and our culture for as long as possible and impose these notes into the akashic ether to be read at a later time when the darkness begins to wane. It was because of this that, at every opportunity, our gurus founded new monasteries, and sadhaka groups gathered, upon their own motivations, to assist them in their work.

270 ¶When a Saivite monastic had a problem within his mind, or a misunderstanding while he adjusted to his training occurred, his artisan or executive, along with all of the other apprentices, would go within the temple, and before our Deity a ceremony would occur to lift the vibration of darkness that surrounded him into one of light. If anyone other than our gurus ever lectured to correct it or disciplined some one of us, it was always done in private through the artisan or the executive, if they were qualified to correct, or through the Umadeva or the Hanuman.

271 ¶No discipline or correction ever came in the presence of the senior minority group toward any monastic. Interviews of this nature were always privately held and in secrecy. This was to avoid too much thought force by the entire group upon a single monastic; and if he were out of harmony with his guru, tapas was simply given to him to make a part of his life and correct the situation. The attitude of arriving back to our original state and that nothing was actually amiss always preceded all others, for we were perfect when we arrived on this planet to evolve. Most of our difficulties are because of the nature of the external nerve system and the motivating forces of these bodies that we currently inhabit. Some of us have never evolved through the animal kingdom.

272 ¶After a monastery established by either one or two of these methods was smoothly transformed from a training school into a way of life by the senior minority group, and the artisans and executives had been well chosen within the monastery itself and brought together from neighboring ones, the senior minority group had little to do other than concern themselves with those coming from the wall into the monastery and upgrading the philosophical precision and way of life, in adherence to the shastras within the monastery itself.

273 ¶Occasionally a monastic resident would be asked without warning to sit with the OTM and receive a more intricate philosophical and shastric examination as to his personal life and knowledge as to how he should conduct himself under the many possible circumstances that could arise in his present surroundings and his future life while on the mission for his guru or pilgrimaging from monastery to monastery. The intricacies of his training, as outlined in the great book of Saivite monastic attitudes, was well taught through this method. And it was before a monastic was transferred to another monastery that he was also given ceremony and blessing by the senior minority group, as well as an examination and instruction as to how he was to behave and conduct himself in the monastery that he would be begging admittance into. It was in this way that Saivite monastics continued the Lemurian cultural standards for the entire community surrounding each temple and monastery. And if the senior minority group felt that the darshan was not reaching or penetrating deeply enough into the villages surrounding us, more ceremony, more puja, more tapas was performed to draw forth a greater darshan to correct and uplift the situation.

274 ¶In their living in the third eye, constant surveillance occurred. Occasionally they would see a disincarnate animal in the Second World enter the monastery, and, because of this surveillance, he was fought with through puja and dismissed from our force field easily before causing psychic harm to any of the beginning sadhakas. They would sit together, often without discussion, just to tightly hold this darshan as a collective group, as a chakram, for, by being together, the inner bones of their bodies became the chakram for the Deity and his devas to send great cosmic rays through.

275 ¶They also knew that by just their being together the devas would be able to adjust the monastic flows and bring individual sadhakas and initiates into a greater knowledge by using the force they generated by sitting together. During these times, our Deity and devas would project great and colorful rays through the entirety of their nerve systems. These rays would flow out through the entire monastery, adjusting and correcting the most subtle of issues. They acted as the hub, motionless. The other activities occurred around them. And at certain times, our guru would sit with this group to adjust the force field during this changing era of our time.

276 ¶It was for this reason that any change or alteration in the general flow of the monastery or the timing of an event, even if our guru instigated it, had to have a unanimous nod of approval from this senior group. If the discussion occurred more than a moment or so, the matter was referred to our guru for elucidation, for we are just a channel for the Deity, a dispenser, a container, a holder of darshan. We endeavor not to lower His vibration into the intellect of words and discussion, other than to convey information of which our answers are found quickly within our shastras and from our guru. The pattern is set, was set long ago, and to fulfill it is our function. It was in the Second World, with the devas and our guru at night, when we all slept on these inner planes, that discussion occurred, clarification was given. This is why when issues arose we informed the devas in writing through the sacred fire and met with them there, for our senior circle met in two worlds; and so, in the First World we always endeavored to sit and feel what had occurred the night before, and it was through feeling that the unanimous nod of approval or disapproval occurred.

277 ¶On occasion when there was congestion within the monastery due to the diminishing force of the imposing Kali Yuga, we would hold ourself apart, even live separately within the monastery, to equalize the pressures. The senior core never mixed closely with sadhakas in white other than being friendly, courteous and kind. Nor did they mix closely with newcomers or guests, except for the Hanuman, who initially interviewed, hosted, got to know them and was then able to inform the senior core about them.

278 ¶It was the comings and goings of sadhakas, initiates and guests that changed the force field the most and, therefore, always greatly concerned the senior core of each monastery. For they knew how things should be, and their mission was to refine, constantly refine, the shastric flows and structures. And, because of this constant upgrading of Saivite living, it was the newcomer who would add or detract, depending upon the quality of his being, his ability to change and adjust. For all of our monasteries, though the same, are different because of the conglomerate of souls in the First, Second and Third Worlds working within them. Therefore, each monastic's great endeavor by the wall is to adjust himself to this similar but new and different vibration he encounters.

279 ¶The darshan at times would become so strong that each monastic could do nothing but sit, absorb it, disseminate it. It was during these times that the devas from several monasteries moved to a single one to cause a certain impact to equalize the force of the surrounding population, and at these times each monastic acted as he would if he were within the senior minority group, as a great chakram for the divine darshan. This would come unannounced, never lasting too long, and would leave quickly. It was in this way that the Second and Third World controlled the instinctive forces within the animal bodies of us in the First.