Lemurian Scrolls


Gods, Goals And Gurus

महादॆवाः लक्ष्याणि गुरवश्च

Chapter 4

47 ¶Our guru played a different part in the temple than anyone else. He was the absolute head of the monastery. Many times he would be entirely incognito to a number of his monasteries. No one, or only a few of us, knew who he was, and then we wouldn’t tell anyone else unless we had his permission to do so. He would often come to the wall that surrounded each monastery to seek admittance into it as did so many others. In this way he would see to the general mood of the newcomers and how they were treated, or often he would serve in a monastery at some ordinary type of work with the monastics who did not know who he was. In this way he could train them secretly. For instance, a young monastic may be asked to teach the guru how to milk the animals that preserved our external form, but would not know it was his guru. The guru would fit in in all capacities if he chose to do so. Some of the gurus, though, chose to be well known in their monasteries. It depended totally upon them. All gurus would be incognito while traveling. Therefore, they would often meet and help us while on pilgrimage to another monastery seeking admittance. Anyone we might meet on pilgrimage might be the guru, and so we all kept a very reverent attitude toward everyone we met. §

The Role Of Our Mahādevas§

48 ¶The great Mahādevas, our Lords, became deified during this time. They would sometimes go beyond manifesting a temporary body on the enthroned pedestal and would actually draw the elements together more closely and form a physical body that would last a moon or two. In this body, they would live in our monasteries that were generally so large and well populated that they could move freely about incognito, helping us all in one way or another as the force of their presence disseminated out through us to the gracious lands. §

The Guru’s Visits to a Monastery§

49 ¶Each guru headed many monasteries, and when he took up residence in one of them, and if he chose to let his identity be known, we would all stop everything that we were doing, gather around for periodic instructions in the deeper arts of meditation and samādhi. Festivities and celebration gathered the Deities and devas in great throngs, and our monastery began to become the head monastery of them all, depending upon the length of stay of our guru. The hosts of devas that traveled with our guru from monastery to monastery intensified the core in all of us, and when he remained for lengthy periods of time, so did they, and the darshan polarized itself through our walls. When he left to go to another monastery, we felt his presence in the inner ethers. Sometimes he would leave and return a few days later incognito. So we never actually knew in which monastery he existed in his physical body. §

Teaching Through Holes In the Wall§

50 ¶Long vigils were kept by us, sitting on the inside of the wall. This wall had holes in it through which we spoke when inspired. Many philosophical truths, prophecies and practical advice were disseminated through these holes in the wall, and if no one was there we spoke to the wind. This was our method of remaining unidentified and giving the inner teachings freely to the world. On these great vigils we would live alone in a solitary niche and write what came from the depth of our being. Some monastics just sit and write down what comes from the inside and put it away without anyone ever reading it. These writings were never signed, as this śāstric book is not signed. The one-third senior minority of the monastery, without reading these writings, would condone them solely upon their vibration, and they would be put into tremendous libraries which have accumulated over the years as the monastics developed them. When a family man became one with us, portions of the library were given to him. He would read, study and disseminate the teachings to the village folk. The libraries were always being replenished by us with single-copy manuscripts, and large numbers of these manuscripts were supplied family men periodically, who took them and opened schools for the people so that they could study the depth of their beliefs. Our libraries will in time disappear into the ākāśic ethers, our prophets say, to be copied down again by monastics of another era. §

Our Secret Names or Soul Tones§

51 ¶ When we all arrived on this planet, our history tells us, each one of us had emanating from us a certain combination of sounds or tones. This was the way we spoke, and as we thought, these tones radiating out from our body changed. The basic tones were our names. After we manifested the first Earth body, these tones ceased and the power of speech came. We always were called or identified by the basic tone of the inner body; but now, so many thousands and thousands of years later, that has been forgotten, and recordings of it only exist in our libraries and are remembered and spoken of by our scholars. §

Changing Names Often§

52 ¶When someone comes to our monastery, he’s given any kind of name. The name of the place that he came from becomes his name, or some significant story of an experience he may have had along the way. We would derive a name from this for him. Each one of us had many names, and generally if we pilgrimaged from monastery to monastery, quite often we would be known by a different name in each monastery. None of us had a permanent name. We only associated the permanent name with the history of the basic tone of the inner body that was explained to us by scholars and authority. Some of us knew the combination of our tones, and in speaking with ourselves we always inwardly repeated these. The devas and Deities, in speaking to us from the pedestals in the temples, would often call us by these inner names. That is how we came to know them. §

Remaining As Pure Channels§

53 ¶Our concern was not for the individual members of our monastery but for the total functioning of the mission of the monastery. Therefore, we did not distinguish ourselves by attaching a personal history to our names. If this began to occur within the monastery, we quickly moved or were sent by the Deity to another monastery and were given another name. We have to do this to remain pure channels for the divine force. This was our concern and our custom. §

The Fine Art of Meditation §

54 ¶When we meditate, we always do so lying down. Meditation was either merging in the Self or travel to other planets. The first thing that would occur would be disconnecting our inner body from the physical, and in this body we would enter the inner world and be taught deep things concerning time and space and yugas to come. Great Master Beings educated us deeply in the knowledge of the Dvāpara Yuga as a vast time span which brings this planet into the Kali Yuga. These teachings we discussed among ourselves during the day, and when the morning came, the inner body would connect with the physical and we would stand up. I remember being told that in the Kali Yuga vast numbers of people would sit up straight to meditate in an effort to simply calm their thoughts. When we put the physical body into a state of meditation, we placed it in a hole in the wall of the monastery, or in the side of a mountain in a tube. Each of these tubes bored in the wall or in the rock mountain were spaced so that no one was ever directly above the other. This enabled our inner bodies to leave the physical without the obstruction of someone else’s physical body above it. These tubes are just the size of our body, and we always entered them at the darkest part of the night. During full moon we did not sleep or meditate at all. §

On the inner plane during the darkest nights, our entire order, which was the entire population of each monastery headed up by one guru, would come together all at once and receive instructions from the guru. §

Grand Meetings on Inner Planes§

55 ¶On the inner plane during the darkest nights, our entire order, which was the entire population of each monastery headed up by one guru, would come together all at once and receive instructions from the guru. He would address his entire order. If he had 2,000 or 200 monastics in all his monasteries, he would address them all at night on the inner plane. We always saw him in his resplendent body. In his waking state he was not like this, and employed himself in simple kinds of activities, working with newcomers to the monastery, assisting here and there, except, of course, at times when he also instructed us on the physical plane. Each guru who had a monastery on the physical plane also had his own structures, vast halls and palaces, on the astral plane. In these we would meet, be together. The Deity never came during these times. The guru had his monasteries. He was head of them. The Deity had the temple. He was head of it. We took care of the temple. The Deity and devas took care of us. §

Use of Gold For Power and Protection§

56 ¶We had a gold substance that came from the ground, and silver, too. Of this we made jewelry to decorate the physical body and make it look like that of the Deity and devas. This gold and silver could be seen, even in the Third World, glowing. The people in the surrounding countryside would dig it out of the mountains, find it in their rivers and streams and bring it to us. As was our custom, we kept one third of it in the temple and fashioned jewelry for their bodies from the other two thirds. We prided ourselves in this skill, of which we had many. This gold and silver jewelry made by us carried the darshan from the monastery wherever it was taken. Walking through the monastery and temple, one could see large piles of gold and silver here and there, and in the Third World, each monastery and temple could be easily distinguished because of the vast quantities of gold and silver it contained. It glowed there as a marker of the destination point so that Deities and devas would know where to come. §

All these kinds of skills came from the many different radiations of darshan from our Gods, who live in the inner world creating new darshans in the ākāśa to rule the physical world. §

Moving Objects with Our Minds§

57 ¶One of our skills was in moving physical objects from temple to temple with our minds with the help of the devas. This method was also used by us in building our temples and monasteries. Large stones were easily moved in this way. We could apport people also. All these kinds of skills came from the many different radiations of darshan from our Gods, who live in the inner world creating new darshans in the ākāśa to rule the physical world. Our Gods constantly watched all of us, carefully giving out darshan in just the right amounts where it was needed most, using anyone of us at any time as a channel for this divine grace. §

Dancing, Levitation and Mesmerism§

58 ¶Dancing and levitation were some of our other skills, as well as mesmerism. We could create a burning forest fire in the mind of another, but it would not actually be there, though he would see it. It was in this way we controlled the large and small animals and kept them away from us. All of these skills and many more were quite natural to us. Our prophets tell us that toward the end of the Dvāpara Yuga, when the body becomes more dense, we will have to begin developing these skills through intensive practice over a long period of time. §

Writing Books for The Ākāśa§

59 ¶One such skill has to do with how a book was written. We would not write a book to be seen in the physical world, but to be seen in the ākāśic ethers. I am now writing this book in oil with a gold rod. A thin layer of oil is spread on a stone and upon it I am writing everything that is now being recorded, and it is going into the ākāśa. For all time, anyone who is sensitive to reading the ākāśa can read this record. §