Continuity Of Wisdom
ज्ञानप्रवाहः
Chapter 13
165 ¶The Dravidian monasteries are all managed along the same pattern as the Lemurian monasteries were, and since the Central Sun was their total everything, Śaivites of this time experienced the dissemination of Śiva’s darshan more than any of the other great devas.§
Teaching and Keeping Inner Faculties Open§
166 ¶The Śaivite monasteries in the early Dravidian era concern themselves in bringing man forth from the animal kingdom, reeducating him in the rules of conduct and culture. This main concern, coupled with laying firm foundations of systems to preserve their heritage through the Kali Yuga, consumed their time. Śaivite gurus served according to the patterns set forth in early Lemurian history and ruled their monasteries, some of which became great universities. Carriers of the Śaivite darshan mingled freely with the masses, working with bands of unseen devas to alleviate veiling ignorance with rays of sustaining light. Hundreds each circle left the monastery and traveled to all parts of the globe, teaching, keeping open the inner faculties of mankind. Others of these teachers remained with their guru in the monastery, constantly working with and training monastics, from the beginning to the most advanced areas of the various schools of philosophy that had accrued during the yuga. To perpetuate this vast effort of education, following a pattern unique to this yuga, when the guru finally left his physical body, all the advanced monastics left the monastery and wandered forth as teachers. He worked through them all simultaneously. They never gave forth teachings on their own while their guru lived in his human body, unless specifically sent on a mission to fulfill a certain task of this nature, during which time the guru worked closely with them. Great efforts of this type were employed to prevent instinctive tendencies inherent in the race at this time from arising within the monastic.§
Mission Instructions From the Guru§
167 ¶Each initiate received personal instructions for the duration of his life from his guru before he departed from physical form. This practice and this alone gave the Dravidian monastics great continuity in covering all areas of the planet that they were able to access with an equal dissemination of sustaining darshan and knowledge, for all gurus worked closely together with this end in view.§
When a Guru Dropped His Physical Form§
168 ¶Our gurus now are the elders who lived, worked and served in their original bodies in the Lemurian monasteries toward the end of the Tretā Yuga, the great śāstras and ākāśic libraries tell us. The guru was the one closest to the Mahādeva, and his instructions given to the monastics in his monasteries were regarded as final law by the devas working within and through each of his monasteries. Therefore, since the Śaivite guru polarized these devas to each of the individual monasteries, when he left his physical form there was no need for the monasteries, except for the ones that directly polarized the great darshan of the Mahādeva, Śiva, and these became places of pilgrimage. The others were taken down, and the monastics scattered themselves according to the assignments granted them by him before he left. In the Second World and in the Third World, the guru himself, with the same band of devas, worked with and through each monastic on his individual assignment until he, too, dropped his physical form and joined the inner band of tireless workers. This is what occurred as a result of the vows given by the disciple upon entering the monastery.§
Continuity After a Guru’s Departure§
169 ¶Each Śaivite guru is answerable to no one but himself, his guru on inner planes and the Deity within him. Therefore, each Dravidian Śaivite felt extremely close to his guru, and none of these gurus ever left their physical bodies at any other time than the right moment according to the divine plan conceived with them in the Third World. Therefore, the Dravidian Śaivite monasteries fulfilled their purposes when each guru had fulfilled his purpose, similar to parents who leave their physical bodies, and the children all leave the family home, finding ones of their own, then enter their spiritual, intellectual and worldly experiences. Those close to the parents inwardly always try to live according to the principles and the culture imparted to them by their mother and father. Those demanding instinctive freedom ignore the inner dictates and feelings and transgress, for from the inner plane perspective, in this yuga, the guru can work more closely with the individual disciple who is separated from all the other disciples than in a collective group. While in his physical body he can work best with individuals in groups, because he uses the group to catalyze the individual and the individual to catalyze the group.§
This system of perpetuating the darshan through many constant separate channels fulfills the dharma accrued by the disciple before entering the monastery, creates a new karma and forms a fine dharma after initiation, according to the guru’s instructions in the fulfillment of the great pattern manifest in the Third World.§
Sustaining The Flow Of Darshan§
170 ¶Occasionally when a guru leaves his physical body, even though he has given specific instructions, some of the monastics cleave together, and every effort is made by the Deities and devas to separate them and send them on their respective ways to fulfill their destiny their guru has set forth for them. Many of them fulfill these instructions in secret and incognito, and others instructed and taught quite openly. Each pattern was clearly set, for after his initiation, a new dharma began. This system of perpetuating the darshan through many constant separate channels fulfills the dharma accrued by the disciple before entering the monastery, creates a new karma and forms a fine dharma after initiation, according to the guru’s instructions in the fulfillment of the great pattern manifest in the Third World. Hence, these great beings emerged from the monasteries and were never swayed by the conflicts and temptations they encountered, but quelled conflicts and turned the forces of temptation into the love of God and the desire to be one with Śiva. Thus, our culture is sustained, and through the Kali Yuga great temples will mark the places where profound inner happenings occur, thus perpetuating the darshan accrued by the existence of these monasteries.§
Mendicants Of the Kali Yuga§
171 ¶In the Kali Yuga there will be wandering monastics then, too, many of them the same souls as speak and teach now; but no one will listen to them. They will beg their food to embarrass and disturb the population by their presence, especially from the ones who will not give. Some of our gurus who are even now leaving their physical bodies will be among these beggars, knowing full well who they are long before they are recognized by the Śaivites attending the great temples built upon the spots which are their monasteries now.§
Testers Of the Pilgrims §
172 ¶To prepare individual monastics for their eventual task of teaching, they will be sent forth as pilgrims, carrying the darshan from place to place. The “testers of the pilgrims” would be also sent to harass them and put temptations in their way, take their belongings as well as to provide protection for them. These protectors and testers of the young Śaivites attempting to carry the darshan of the temple were highly skilled, some of them gurus themselves, instigators of new innovations, who did not head monasteries in our time. This is performed to bring forth the strong divine tendencies of the young monastics and strength to overcome their inherent instinctive weaknesses. These “testers of the pilgrims” were comparable to a band of monastic bandits, ever ready to help or harass. Incognito and disguised, they often caused confusion great enough to sustain lengthy meditations in the monastic to gain his peace; and with renewed strength, and a strength and confidence he did not have before, he would proceed with the thread of darshan and draw it into a rivulet of power, dispelling darkness and ignorance wherever he went. This is our way in this yuga.§
Lord Subramaniam has given forth great knowledge from His libraries within the inner ether of the mind to aid in the refinement of the physical form so that occasionally Self will be realized on the planet now and again through the Kali Yuga. §
Study of the Body’s Five Forces§
173 ¶The Dravidian monasteries developed around the five great forces of the physical body, following closely the pattern of the four divisions of Lemurian monasteries. We find this system to be understandable and easy to follow, as the study of the physical body was of paramount importance, as constant effort was made to keep the refinement process of it going at a faster rate than the heavy pulls of the Kali Yuga, even now being felt, causing animalistic drives to appear, whereas previously they could easily be transmuted. Research constantly went on in herbs and various kinds of healing potions, and the knowledge of the five great forces, like liquid bone flowing through the body, is quite common. This liquid bone appears in the Second World as a solid and can be seen. There are five varieties of it, and it is constantly flowing through the inner ether. It is a carry-over from the animal kingdom and through refining its consistency through foods and the uses of various oils and different types of exercise of the physical body, a health and vigor and refinement and translucency of the physical body occurs. This is, of course, when all of these five flowing substances of liquid bone are in absolute rhythm. But when one of these flowing forces impinges itself upon another, pain occurs in the physical body. When oils and herbs are applied to adjust the liquid bone, the pain disappears. It is with this that research is constantly being done to set patterns to last through the Kali Yuga. Lord Subramaniam has given forth great knowledge from His libraries within the inner ether of the mind to aid in the refinement of the physical form so that occasionally Self will be realized on the planet now and again through the Kali Yuga.§
Adjusting The Five Winds§
174 ¶These five forces of liquid bone flow through the body as does the wind through the vegetation in the forest, as do thoughts through the mind, as does the basic emotion through the nerve system. Therefore, they are called winds of the body. The darshan from our Lord Śiva can be received into the liquid bone substance of the five winds, and if they are ailing, in pressures one upon the other, the power of the darshan received into and flowing through the winds adjusts them to a natural ebb and flow. For this to occur, the awareness of the individual is totally centered in feeling the Śiva darshan flow through the winds of his body for long enough periods of time so that the inner adjustments can occur; and even miraculous physical healings sometimes result. Focusing awareness in this way is similar to holding a crystal in a certain position before the sun whereby it can intensify the heat and create fire. The sun shines forth its radiance as does Śiva by His existence send forth His great darshan; but the crystal or the awareness channels the Sun or the darshan and intensifies it to fulfill certain purposes.§
The Means of Our Ability To Fly§
175 ¶Through this means we are able to lift the physical body off the surface of the Earth, as the pull of the inner gravity becomes stronger than that of the outer world. This is simply done through the adjustment of awareness of the Śiva darshan coupled with several of these winds within the body. Our body in the Second World is made up primarily of these five great winds plus the life force itself which enables us to fly through the inner atmosphere when not in the physical body. This power will exist in some through the Kali Yuga.§