Lemurian Scrolls


Egoless Service


Chapter 14

176 ¶It was through the Dvāpara Yuga that we began to learn to live on the planet quietly and productively, following closely the principles given to us by the first race of Lemurians and their predecessors to avoid catastrophe. We live in small groups. Each is totally self-contained. No one travels much from one group to the other, and these herds of people stay together, following closely also the pattern of the animal kingdom. Keeping the physical body active and alive was one of the major concerns. The prophets with advanced knowledge about the Kali Yuga warned that this complacent contentment would change later on in that yuga, and vast groups of people would live together in their own kind of jungles. But now, if one is ill he can go into the forest, and the sound of a bird concentrated through one or more of the winds of his body will heal him. As the light of the sun can be halted by a single leaf on a tree, the sound of a bird can penetrate to the Second and into the Third World if it carries man’s awareness with it.§

The Sacred Science of Sound §

177 ¶The devas work and serve and help us through birds all during this yuga, especially when the Second World formed in greater and greater intensity. We relate to the animal kingdom and devonic world through sound as an everyday thing. The knowledge of sound is one of our sciences, and our writings are astute and thorough. Here now is a quote: “Placing awareness into different currents of the body produces sound. This sound is inaudible but allows others to feel how you are faring. If someone is angry, their awareness is going through certain currents within them, and it is felt by others. It is noisy. Sound currents from the soul have a darshan that can be felt hundreds of miles away even stronger than in their immediate vicinity. One can hear darshan with his inner ear. If one is able to hear the sound of darshan hundreds of miles away, he totally hears that sound with his inner ear. But if he is in the same area where the strong darshan is coming from, he might also hear the other sounds of that area, and the darshan would not be heard as strongly with his inner ear, as his outer ears are also active. Therefore, the darshan would not be felt as strongly. A guru gives off his darshan as a certain sound. Therefore, people can feel his darshan like a direct beam, for only one sound radiates out all over. Each guru has his own combination of tones, so their darshan can be distinguished one from another. Being in complete harmony with the guru means hearing his darshan, being in tune with the power of his darshan through which knowledge and unfoldment are given and the individual is naturally stabilized.” §

The attitude of the monastics at the end of the Dvāpara Yuga is similar to the attitudes held toward the end of the Tretā Yuga. They entered the monastery to serve their guru and help him fulfill his mission in the great interplanetary plan. §

The Four Monastery Groups§

178 ¶With this basic principle our carriers of the darshan worked and served in the small communities when they left the monastery. The monasteries were arranged exactly as a physical body. Each group within it represented a wind of the body; the guru himself, the fifth wind, the ākāśic wind. The monastics in the Śaivite monasteries of the Dravidian era related to each other according to the flow of the wind of the total body of the monastery that they were in. They were naturally closer to those within the flow of the wind they were in, as they came from the same tribe, had the same skills and served systematically and similarly in the same area throughout their lives. Each of the four groups within the Śaivite monasteries were careful not to press upon another group and cause pain and strain within the monastery, thus inhibiting the Śiva darshan which flowed through it out to the surrounding communities.§

Unfoldment, A By-Product Of Service§

179 ¶The attitude of the monastics at the end of the Dvāpara Yuga is similar to the attitudes held toward the end of the Tretā Yuga. They entered the monastery to serve their guru and help him fulfill his mission in the great interplanetary plan. Their personal evolution was intensified and procured only because of their selfless, egoless work. The guru’s mission was always the same: to establish many positive channels for the Śiva darshan to flow out and stabilize the mind flow in existing communities. This was done through devonic souls now inhabiting physical bodies made of meat and bone who were able to channel this darshan through the various mind flows and structures, thus stabilizing each soul on this planet in his quest for Self. Because of this, culture flourishes and new patterns are able to be set at the end of each yuga as guidelines for the next.§

Refining The Physical Form§

180 ¶To make ready to enter the Śaivite monastery, these devonic souls worked diligently to refine their external physical structure so that they, as the internal inhabitants of it, could escape from it while it slept. The monastery duplicated a form within an area of the newly formed Second World, which formed an area comparable in vibration, structure and action to that of the Third World. It was through this new area of the Second World, which existed in and around and through each monastery, that communication to the Third World was able to continue. Only when they had actually accomplished this refining process of the external form were they admitted into the monastery.§

The Yoga of Being a Pure Channel§

181 ¶All of these monastics related one to another as divine beings did during the Sat Yuga. The only seniority was that of monastic age, and physical age being respected and appreciated in wisdom. Each potential sādhaka worked diligently with himself to be sure his motivation for entering a monastery was truly that of the old Lemurian monastics in the Tretā Yuga, for he knew that divine unfoldment into the Third World, knowledge and the final realization of Self would reward his having performed his devonic mission, and that only agony and mental remorse would accrue if indeed his motivation and refinement was not astute enough to be selfless enough to carry the force of darshan. For the monastics fear the rays of Śiva darshan, for this same force through the refined soul can heal and bless himself and others; but when animal motivations accrue and are not dismissed, that same force flowing through the bone marrow of his five winds will cut and heat and distress the nerve system. So, he guards himself well by seeking his area of service within the monastery, outside its walls or a respectful distance away, according to the nature of the animal instincts he has accrued and exhibits in his personal life and behavior, which, according to our practices at this time, must be dismissed through each one’s building within himself a devonic channel strong enough to occasionally pierce into the Third World. This yoking the three worlds together was performed by a system of skillful practices, both physical and mental, which will develop into great schools through the Kali Yuga, when our monasteries performing the functions that they are today will no longer exist.§

Seeking Oneness with The Guru§

182 ¶Our gurus of this time set the pattern for each monastery, and each monastic carefully works out this pattern through all of its intricacies. Each one, therefore, works to weave his awareness into the same area that his guru is in so that each area of the divine pattern—of yoking the three worlds together at specific areas on the Earth and building within the Second World a counterpart of the Third, thus channeling the Śiva darshan through and out to dispel, break up and destroy the darkness and confusions that are beginning to well up as the Kali Yuga approaches in all of its imposing dimness—is accomplished. So, each monastic in each monastery that a guru owns works intricately to weave his awareness with that of his guru, so that each pattern within the conglomerate of patterns grows simultaneously one with another. These patterns have been told to a guru by his guru, who educated his guru’s guru in the intricacies of the mission. The Dravidian Śaivite monastics are but the helpers. Their rewards accrue as the pattern becomes fulfilled.§

Law One: Obedience to The Guru§

183 ¶These Śaivite monastics are beings of momentum, having prepared themselves in the skills of refinement before entering the monastery. They full well know the impending problems of souls on this planet during the next yuga. They are inspiration itself, and their untiring loyalties to each of our many gurus are renewed each day by their service and responses to the direction given to them. They adhere to one vow over all others: the obedience to the guru.§