Lemurian Scrolls


Purity of Purpose

उद्दॆश्य पवित्रता

Chapter 23

293 ¶A monastic who traveled between monasteries as a carrier of the force field was always considered a direct agent of our guru. The Śaivite gurus had many of these agents, whom they met with within an inner area of the Second World as one group to give instruction and directions and strength to fulfill their mission. Often these carriers of spiritual force never actually entered any of the monasteries they visited but lived by the wall, conferring secretly with the senior minority group the guru’s wishes and purpose of their mission. Outwardly they were treated as any other monastic seeking admittance. One of the great purposes for this was to equalize the intensification simultaneously. This kept our standards high. If a monastic was performing certain kinds of tapas in which our Deity and the devas were working with him to untie entanglements, or causing new innovations in the service of his guru, or working directly with his guru, he was never considered to sit with the senior group. This is because of his inner involvement with the devas and his guru of a specific nature. Monastics in this category are carefully watched by the senior minority group and interviewed once a moon as to the nature of their tapas and as to how far they are progressing in fulfilling it, so that they will not drift apart from the monastery in their vibration and assume a personal life within it, thus inadvertently neglecting their tapas. This has unknowingly happened to some. That is why close supervision is given to maintain the high standards that we all seek for. §

Residency Broken After Nine Days§

294 ¶To keep the monastery strong, if a monastic, once having been taken in, leaves for a span of more than nine complete suns, one phase, he loses his resident seniority, and upon returning must spend one full moon by our wall readjusting himself to our inner vibration. This, in itself, strengthens the entire monastery. Even though he enters on special invitation to perform his daily chores, he is given a private place to live within the devasthānam, as are all sādhakas once taken into the monastery, living privately and secludedly there, apart from the comings and goings of monastics and those seeking to become sādhakas in the major halls of the devasthānam. §

Cleansing Streams of Darshan§

295 ¶Being a member of the senior minority group has no relationship to unfoldment or divine realization. We are all just channels for the divine darshan. Our individual areas of concern are set aside by the devas as the darshan showers through us. Being in this group is unfoldment itself, like a stream of water falling upon our physical heads. The darshan stream, pouring through, cleanses the animal nerve system of its remembrances. §

We seek to serve our guru in his mission, fulfill the śāstras, our sādhana, do our tapas well when it comes, be precise in our philosophical involvements; and our destiny, Self, is assured. §

Realization And Selfless Service§

296 ¶It is not spiritual realization of the Self that we seek in our monasteries, though this is the eventual goal we attain—our purpose for being on this planet. We seek to serve our guru in his mission, fulfill the śāstras, our sādhana, do our tapas well when it comes, be precise in our philosophical involvements; and our destiny, Self, is assured. It is through the complete surrender, inner and outer, to the great darshan of our Lord that the past occurrences—and perceptive insights into future occurrences—which might disturb the external nerve system and strengthen it are caused to vanish. It is the realized beings, those who have realized Self, or God, that are the generators of certain kinds of darshan. The unrealized being is only the conductor. Therefore, if the senior minority group were made up of realized beings, the monastery would be strong, generating and conducting. However, if only conductors of the darshan were in this group, it would be a consumer monastery, disseminating the darshan. And the Deity and guru himself, the devas, too, would have to generate power for this monastery, as well as it would draw from other monasteries who generated new darshan. §

Connectivity, Conductivity, Continuity §

297 ¶Pieces of gold placed together become very powerful conductors if unmoved. When moved to another place, much power is lost, for the inner plane beings lose track and connection with the conductor. Similarly, if members of a senior minority group would change often, it would decrease the power of the monastery, whereas if they remained part of that group in ever-increasing transparency and humility, the darshan flows in ever-increasing abundance, and the monastery stands as a fulfillment of its purpose. This is our philosophy. §

Artisans’ Resolving of Difficulties §

298 ¶It is our guru who is the absolute and only head of the monastery. The senior minority group is a balancing body. It is a coming together of the various matured forces within the monastery. Therefore, if a new monastic was not being trained properly by his artisan or executive, his forces began to pull on the senior group, for it was the senior group and devas’ working with him that entered him into the monastery. To correct his training, they would send a message to or call his artisan or executive in to correct the situation, so that no outside duty the young monastic would perform would be too difficult for him, thus entering him into worldly confusion. This was closely watched as one thing that could deter the darshan flow quite rapidly. §

Gods, Guru, Artisans, Senior Group§

299 ¶Each artisan and executive felt himself an apprentice of our guru and our Deity. So, basically everyone was an apprentice to the great Deities who guided the yugas and other universes. The Deities felt beholden to the Self God, as did each one of us in the monastery. This attitude of a humble apprentice, therefore, persists throughout and is our strength. Occasionally the Deity would appear on the pedestal and give definite instructions to artisans and executives alike, as did our guru. The artisans and executives then turned to the senior group to seek for the nod of approval as to the proper time these new innovations could be begun. The Umāgaṇeśa, in turn, asked the guru once again. A time was chosen, as no two activities ever occurred at once. Each monastery fulfills a certain function in our culture, carries the darshan in one specific way. All are the same but no two exactly alike. §

Preparation Preceding Innovation§

300 ¶When a new innovation was started, the senior minority group and the artisan in charge, as well as some of his apprentices, spent long periods of time discussing each aspect of what was to occur so that the occurrence entered into direct manifestation, rather than causing confusion and a backup of the forces into the nerve system of the senior core. Because many of this group were artisans and executives, they took this training process of monastics to prepare them for new innovations very seriously and were tedious and precise in being sure each aspect of the innovation was well understood and the monastic was able to perform it. If any kind of resistance from a trainee-apprentice, artisan or executive was felt in the nerve system of the senior group, the project was halted, and an invocation to the Second and Third World was held within the temple to clear the inner barriers before it was commenced again. §

Keeping Track of Residency§

301 ¶In order to determine the senior minority group, first find the length of time each one has been in the monastery, providing they are not living by the wall, and then fulfill the mathematical formula that succeeds this calculation. We do keep close track of the time that monastics live by the wall to assure ourselves that permanent residency there is not established. §

White, Yellow, Orange§

302 ¶If the members of the senior group are mostly sādhakas in white, then we know it is a sādhaka monastery. If the majority are in yellow, on tapas, we know it is a tapas monastery. When sādhakas in white do appear in this group, this possibly shows that they have been too long in a particular monastery without intensification of sādhana, or that there are not enough monastics in orange to carry the darshan and the monastery balance; for, we must remember, a sādhaka is working through the karma and dharma and needs all of the darshan possible to help himself through it. Therefore, there are individual reasons why he is a sādhaka and not a monastic in yellow or orange. If an overabundance of monastics in yellow appears, this indicates, of course, that the monastery is losing its orange monastic seniority, and some adjustment in its population should be made to hold the darshan. To make an adjustment here, elderly senior monastics are generally sent by our guru who are dressed in orange to beg entrance into the monastery. §

We are even now placing vast books into the ākāśa, written about sādhaka monasteries, with suggestions as to how they are to be conducted through the Kali Yuga, some of which will be picked out of the ākāśa in the inner mind again by us who will be incarnating through that time. §

Astral Blueprints for Monasteries§

303 ¶The goal of a sādhaka monastery, therefore, would be to work to have the senior minority group dressed totally in orange as soon as possible, so that their monastery would be fulfilling itself by fully disseminating the darshan. There are sādhaka monastic groups in our land that travel together, remaining in one place not longer than three moons before they move on, settling down as a monastery only when an OTM in orange appears. Then from one place the darshan is disseminated. Our prophets tell us that these sādhaka monasteries will set the pattern for monastic living throughout the Kali Yuga, until these inner visionary texts are read again at the end of that time and some of the more subtle aspects of Śaivite monastic living are commenced again. We are even now placing vast books into the ākāśa, written about sādhaka monasteries, with suggestions as to how they are to be conducted through the Kali Yuga, some of which will be picked out of the ākāśa in the inner mind again by us who will be incarnating through that time. These will be our śāstras, our guidelines for conduct, and we are writing them now, taking into account the darkness of the mind that will be experienced during that time. §

Regarding Brothers in the Monastery§

304 ¶Occasionally two brothers would be admitted into one of our monasteries. The younger of the two in physical years has to constantly demonstrate advanced fortitude, forbearance and seek the mercy of the Deity and devas to change the core of his nature, even unto himself. This is the tapas for the brother of lesser physical years. If he does not perform this tapas well, both he and his older brother (preferably the first born) could be held status quo in unfoldment, due to blood bonds, and this naturally would not be permitted to occur by the senior minority group after a respectful period of time. It is the first born that is allowed tapas in yellow and orange as a monastic. The second, third or fourth born may wear white. If the second, third or fourth born enters the monastery and no other brother does, we allow that he wear yellow and orange and perform the appropriate tapas, but would not admit to the monastery or devasthānam any brother older than he. A younger brother could, of course, come and wear white, perform sādhana and serve. It is through the blood ties of the older male that the younger is pulled into a comparable unfoldment, providing he works diligently to remain transparent, calling no attention to himself, and to change his nature through invoking pūjā at regularly prescribed intervals. §

Renunciation Tapas for Sons Of Wealth§

305 ¶Upon occasion, the son of a wealthy family of great holdings begged entrance into the monastery and sought to dress in yellow and orange. For this he had to settle all affairs of possessions and kind and was allowed to give only that which was his to give for the betterment of all. This tapas of renunciation he worked with his family to perform after permission from the senior minority group had been obtained. The renunciation was allowed to be completed, and great rejoicing by himself and his family succeeded him as he entered the monastery to polarize the darshan as the fulfillment of his life. §

Each artisan and executive, though of different natures, some in yellow or white and some in orange, distinguished themselves by their skills and abilities to pass them on in a transparent and humble way to others. §

Reverence Toward One’s Artisan§

306 ¶The apprentice looked at the artisans and executives as the earthly channels to bring through that which was already finished on the inner planes, ones who have the direct communication with the devas of creation, ones who will open inner doors so that precise skill begins to come and unfold within them. Therefore, each of the apprentices approached his artisan or executive in a very humble and open way, being careful never to relate to him as a physical person or to seek special favors from him that the others did not receive. The artisans and executives were very careful also that they did not show any favoritism among their apprentices. This allowed each one to qualify himself only by his skills. Each artisan and executive, though of different natures, some in yellow or white and some in orange, distinguished themselves by their skills and abilities to pass them on in a transparent and humble way to others. For there was only one reward, that of excellence and precision in what they did produce, and all credit was given to the devas and the Gods. §

The Tapas Of Perfect Transparency§

307 ¶It was the nameless one, the one in disguise, the one who changed the very core of his nature, that monkey that became the bird through deep sādhana and personal tapas, that was the one who held the force of creation within our monasteries. And if a brother were younger to his brother of blood and birth, he became unrecognizable even to the brother he was raised with from earlier years. This particular tapas all of us worked on and with to one extent or another, but it was and is particularly mandatory for artisans and executives and younger brothers who entered the monastery to make this total transformation of the core of the nature a reality in their experiences on the Śaivite path of enlightenment. §

The Senior Group’s Subtle Surveillance §

308 ¶In working within the Second World to change the very core of the nature, such as a younger brother, artisan or executive would do, daily prayers to the devas at a certain chosen time are performed, and the operation once commenced persists through the years. They each must be as transparent as possible and call no attention to themselves, so that no monastic resident is reminded in any way that an other than normal situation exists. Thus, this is the senior minority group’s intricate responsibility in our way of life through the years, as we view the comings and goings of monastics and guests and the fast-fading era of peace and forbearance into a dim, dark time separating one world from another, and the other from the other, as we sleep.§