Lemurian Scrolls


The Yoga Of Celibacy

ब्रह्मचर्य तपस्यः

Chapter 16

195 ¶The monastics of this era followed closely the pattern of the Lemurians in the Tretā Yuga in working within the general activity, never putting forward any bit of their personality, though they sought oneness with whomever they came in contact. They were always conscious, as fine Śaivites, that the great darshan of Śiva, the primal, all-pervading force of this universe and the next, flowed through all and all alike. So, they sought complete annihilation of the ego to be the perfect channel of this darshan.§

Guiding From Behind The Scenes§

196 ¶They were always trying to please their guru and the devas in the Second World on the inside of their mind by performing all worldly tasks exceedingly well. As Śaivite monastics, they worked strictly behind the scenes of external life, leaving all overt activity to the brahmachārī family men who were responsible to disseminate the Śaivite scriptures, conduct philosophical discourses among the elders of the community and train the young prior to entering the monastery. They wrote anonymously and spoke through the holes in the walls, never identifying themselves as author or speaker. They were intent on doing their work and doing it well to prepare the population for the coming of the Kali Yuga, and they knew full well that any kind of personal personality built up would eliminate them from the opportunities to express the Divine and be of service through these trying times as the forces change and the shadows appear on the horizon of another era.§

Employing the Wisdom of Celibacy§

197 ¶They were never conscious of physical age so much, as the age of the physical body, as well as monastic age, represented wisdom. As the forces of the Kali Yuga drew closer, the fire of the kuṇḍalinī rose stronger, and the homes were difficult to maintain in the harmony and serenity of which they knew nothing else for so long. This is because of the desire to perpetuate mating constantly as the Earth circles the Sun. Though the animal kingdom still mated in season, those in human form do not. This brings into our midst many different types of personalities; and for Śaivite monastic living, the practice of cessation of the mating instincts for those who have mated began to occur. This knowledgeable practice of brahmacharya began to come into being as a result of the change of the forces. Each circle of brahmacharya was kept careful track of. Brahmacharya age began at or near the time of the last mating experience and at the time conscious effort was made to cease the pulsating animal emotional activity of mating and contain within the body what was known as the sacred seed. This seed, when contained, marked circle after circle the vibrating forces of the emotional body of each of these monastics.§

Seniority, Wisdom, Humility§

198 ¶Those of great monastic age, physical age and brahmacharya age had wisdom that was supreme and was regarded as such by all the monastics. But he does not hold himself out as being better because of these accumulated calculations of years. He works even deeper, “behind the scenes,” as a loving parent, helping the younger ones grow in just the right way.§

Research into Developing the Astral Body§

199 ¶Great research is now being done by those who never mated and are great in brahmacharya, monastic and physical age. These Śaivites are called brāhmin. This research is in preparation for the coming Kali Yuga, and we found it to be quite necessary to quiet the animal nerve system before the new body in the Second World began to develop—as the Second World developed around the planet—and could mature unhindered. This constant tearing down, through promiscuous mating, of the Second World body was as if someone were constructing a dwelling and while building one side of it tearing down the other, so that it would never become a total dwelling place of peace, contentment and happiness for the soul.§

Quieting The Nerve System§

200 ¶This system being developed is called yoga, and it predominantly is a method for quieting the pulsating forces of the animal nerve system so the body in the Second World can mature and the deeper forces within it, which are called chakras or spinning discs that motivate the body into the Second and into the Third World, are again activated in their fullness. This method prescribes total supplication, dedication and devotion to the personal Deity and to Śiva. Along with the forming of this method, they are making a new language to encompass the laws of it, for the language that we use has little vocabulary to explain the happenings that are occurring now and will be occurring then among the population as they become more instinctive than the animals are. Our prophets say that this time will repeat itself at the end of the Kali Yuga, when mating will be abundant and the planet will be heavily laden with people, and that this system, called yoga, will gently lead the greater souls out of the morass as heralds of the Sat Śiva Yuga.§

Healing by Bhakti and Breathing §

201 ¶In the Lemurian times, all going into the inner world and traveling close to the surface of this planet was performed through the night. This new system commands a practice of going within oneself after the devotional mellowing of the forces has been conquered, which is called bhakti yoga. It was through sitting straight up with the legs tied in a knot that the slow and tedious practice of inhibiting the breath was performed to feed the body in the Second World and heal it, for in many cases it has been torn apart and damaged through the processes of mating in the First and Second World. Those who mated much performed these practices for many years and did the most physical of service in the Śaivite monasteries before the body of the Second World matured enough to contain itself in the peace and calm of the soul.§

When the inner body of the Second World repaired itself, the brahmachārī became mohan and was permitted to speak philosophy and, as artisan, train young apprentices in the same way he had been trained. §

Duties of The Mohan Artisans§

202 ¶When the inner body of the Second World repaired itself, the brahmachārī became mohan and was permitted to speak philosophy and, as artisan, train young apprentices in the same way he had been trained. But he would only do this kind of mental training of his apprentices in the philosophy and other inner practices if he had attained the sanction of his guru, for it was important that his awareness flow perfectly with that of his guru’s in order to take on and fulfill such a responsibility. And after many years, the mohan became as a brāhmin, having fully matured, healed, and the living channel of the three worlds. An apprentice only became an artisan if he was moved to another monastery to take over some project there that no one else could handle. But after serving as mohan artisan for many years, he moved into the temple to serve Śiva and the Deities and devas there.§

Duties of The Priestly Brāhmins§

203 ¶Our brāhmins are always in charge of the Śiva pedestals. Our mohans who became brāhmin served as helpers at these Śiva pedestals, but are in charge of shrines of other Deities. The young sādhaka brāhmin, as soon as he entered the monastery, began helping with the animal population, in preparation of prasādam and serving in the temple. It was only after initiation that he was allowed to touch the Deity and serve during all the ceremonies as an apprentice.§

Invocation And Worship In Samādhi§

204 ¶Our temples at this time conduct two kinds of ceremony. The first is a precise ceremony calling the Deities and devas to assist us in our daily activities, to give knowledge and to steady the flow of Śaivite darshan. Secondly is what is called “worship in samādhi,” a highly simplified ceremony that was never performed during the periodic days through the circle that the Deities, Lords Śiva, Skanda and Gaṇeśa, penetrated most strongly their darshan through the intricate network we have devised to disseminate it. Worship in samādhi was performed when the Deity was quiet, as “Self,” and the priest who was conducting the ceremony was experiencing “Self.” This was best performed at the time when the darshan was quiescent, hardly felt at all, as quiet water upon a lake. It was during the in-breath of the darshan that the experience “Self” was best felt; and the slow-moving ceremony, performed by the priest in slow motion, continued for great lengths of time. On the in-breath of the darshan, the chanting was performed extremely slowly.§

Performing Each Task Perfectly§

205 ¶In developing this new science, yoga, it was found that those who sat straight for meditation could not perform it well and avoided doing so if they were not perfectly obedient as an apprentice and careful and concise with how they handled their physical body and what they were given by their artisan to do. Therefore, even more than was the custom of our culture, the art forms and our work within the monastery became more and more precise, especially for the brahmachārī, for it was found that this concentration of energy, performing physical tasks perfectly, intensified brahmacharya and healed the body of the Second World more rapidly toward the mohan state of being.§

Determining Maturation of Brahmacharya§

206 ¶It was the Deity who told us when a brahmachārī became a mohan, for the body in the Second World was looked over carefully by Him as to its structure, buoyancy, abilities and the comings and goings within the different areas of the Second World, which were carefully observed. Therefore, the perfecting of the skill and being able to convey it to another who worked by the side of the artisan is only the first qualification. For, to be fully accomplished he must be astute philosophically, have a mature body in the Second World and the grace of his guru to convey the deeper skills of philosophy and some of the practices of yoga—that are just now beginning to be tested out in our monasteries—to the apprentices.§

These artisans are always easy to recognize, because of their great skill and enthusiasm, ability to train others and produce on the physical plane what they have pulled through from the Third World. §

Special Skills Form the Hub Of Culture§

207 ¶All Śaivite monastics have always prided themselves on their skills, as did the Lemurians. This was the hub of our culture that monastics are dedicated to preserve. From mental skills to the dissemination of the darshan to the base physical accomplishment, all these are carefully taught our young brahmachārīs and brāhmin alike. It was to be in the Kali Yuga that these skills would be forgotten, and men would live an entire lifetime within a body performing poorly every action. But now, our skills and power of concentration in acquiring these skills move us powerfully into maturity in the Second World and away from this planet after Self is realized and this physical body is needed no more. Many of our artisans, matured in all worlds, continue their training in the Third World, ordaining new innovations for the population to enjoy. These beings are always easy to recognize, because of their great skill and enthusiasm, ability to train others and produce on the physical plane what they have pulled through from the Third World.§

Duties of Sādhaka Artisans§

208 ¶Sometimes sādhakas were artisans and had initiated monastics under them as apprentices. When this occurred, the sādhaka did not train any of the monastics in their personal behavior, nor did he give them philosophy, even if he were able and well qualified to do so. Usually it was the artisan who was responsible for the personal behavior and training of his apprentices. But for the sādhakas, who were not initiated, there was always a brāhmin assigned to help—or a mohan who had become brāhmin—in these areas of philosophical training and personal behavior.§

The Working Together of Three Worlds§

209 ¶It was due to the flexibility of our culture—guided by the devas of the Third and Second World working so closely with us, as if they were also in the First World, and we so closely with them through our days as if we lived in the Second World and not in the First—that the great Lords of the Third World were able to send great shafts of divine light and cosmic rays and new innovations and inspiration with the stabilization of all mankind through these many thousands of Śaivite monasteries, which toward the end of this yuga are more and more becoming the only hub of culture which is looked to by the populace as the stability of the race and the tradition.§