The Senior Minority Group
वरिष्ठाल्प संख्यकवर्गः
Chapter 19
231 ¶In each of our monasteries, the senior minority group silently governed the flow of all activity and polarized the darshan. Each wind was governed from a distance by one member of the senior group who was other than our guru’s assistant in the monastery and his two helpers. Appointed by the most senior member of the group, each of these members who were closest in connection with one of the four divisions inwardly edited the darshan flow of that division, and if it was not correctly handled, the artisan or artisans were called to meet the senior group, sit, meditate and harmonize the vibration. In our smaller monasteries, the senior group took an active part in all the affairs, and if the group was small, perhaps one would be appointed to oversee the inner flow of two of the divisions. It was only in our large, well-established monasteries that the senior group could sit back and totally work within the inner force field of the monastery, because the monastics were so well trained, artisans so efficient that automatically, without effort, each one doing his part, the external and internal activities moved in perfect synchronicity. It was only in these monasteries that the senior group remained the same, with few fluctuations and changes. They are elderly and wise, cautious and strong and converse quite openly with our guru.§
The guru looks at each of his monasteries as he would one person. If there is anyone who stands out apart from the others, it shows a problem is imminent and more training is needed. §
The Four Winds of the Monastery§
232 ¶The guru looks at each of his monasteries as he would one person. If there is anyone who stands out apart from the others, it shows a problem is imminent and more training is needed. So, since there are four major currents in our bodies, carried with us fully intact from the planet that we came from, the four divisions are taught to function as these currents do. We relate them to the wind from the east, the wind from the north, the one from the south and the west wind. Our guru, of course, holds council mainly in the ākāśa. He is the ākāśic wind, along with anyone he might appoint to work with him for a time on specific innovations. Therefore, each of the four members of the senior group is not in charge of the division or wind of the monastery. He simply feels the flow and observes the physical plane activities, keeping himself, of course, incognito, as does everyone in the senior group. It was always considered a break in the flow of transparency to be discovered as a member of the senior minority group, especially by young sādhakas, who had to be trained to inwardly approach the devas of our monastery for their help and stabilization rather than personalities within our monasteries.§
North, East, West & South Wind Duties§
233 ¶It is the north wind Śaivite monastics that take care of all religious activities, special pūjās and ceremonies, preparing the prasādam and milking the animals. The east wind monastics are in charge of religious education within the monastery itself and provide a continuing education for the elder family men in the community. It is the west wind monastic group that handles all business in relationship to the surrounding community in the acquisition of goods as well as the disbursement of them, and the south wind monastic is the artisan, the craftsman, the builder. He produces all that is to be produced to sustain our culture.§
The Duties Of the Senior Group§
234 ¶Each monastery enacted the divine play. The guru, Śiva Himself, dancing through the ākāśa, speaking only with the most senior of the monastery, His divine son of wisdom, Umāgaṇeśa. The Umāgaṇeśa has two helpers. One is Śiva’s servant, Hanumān, whose great mission is to bring souls to Śiva. He is the host of new guests, the overseer of the wall. He addresses the entire monastery and voices the guru’s words whenever necessary. The least senior, the Umādeva, the carrier of messages, was often seen during a gathering of the senior minority group of the monastery, running out, finding and bringing someone to sit with the group, an artisan perhaps, a newcomer who had been living by the wall. He was always at the right hand of Umāgaṇeśa; and, in the circle, the deva sitting next to him was his assistant, too, as was the one sitting next to the Hanumān the assistant Hanumān. Their assistants shared some of the responsibility, especially if the monastery was new, for at this time the senior minority group assumed an administrative function, as the core of the new monastery was made up of members of the senior group of another monastery or monasteries, and they knew all that had to be done in building a new, strong, fine Śaivite monastery. As the training persisted and as fine artisans were brought in and the winds all became strong in their function, this group retreated more and more within the inner core—having to authorize less and less innovations of new growth—and concerned themselves mainly with the comings and goings of sādhakas and guests.§
The Great Calendar Of Activities§
235 ¶The Umāgaṇeśa efficiently reported all that occurred to Śiva, his guru, each time they met, and kept close followup on all important events, activities, monastic discipline in the great calendar log of the monastery. According to the formula by which the senior minority group was chosen, if a new member entered into the vibration of Umāgaṇeśa, this calendar of our future was passed over to him, losing no continuity of the most minute of events.§
Gatherings Of the Senior Group§
236 ¶Each time the seniority minority group gathered, it gathered secretly, and all were present at this holy event if they were within the monastery walls. Occasionally the inner forces were found to be strained or taut, and the Umāgaṇeśa would hold special vigil; and they all sat together for long periods of time in prayer and meditation in an area apart from everyone else. Occasionally Śaivite gurus would ask that the senior minority groups in all monasteries hold vigils together for long periods of time, in prayer and meditation in an area apart from everyone else. Occasionally Śaivite gurus would ask that the senior minority groups in all monasteries hold vigils together in silent inner workings with the forces to cause fusion of these forces, thus strengthening the darshan flow in his chain of monasteries which he worked with himself quite regularly by traveling from one to another.§
Cleaning Is “Āśrama Sādhana” §
237 ¶It was the Hanumān’s assistant that sought out the guru, if the guru could not be found, to handle important issues. He arranged meetings with the guru and the Umāgaṇeśa and saw to all the guru’s needs, when arriving in the monastery, during his stay and upon his departure. During this time, he was relieved of all of his other duties. It was the assistant to the Umādeva who was in charge of the great sādhana of our monastery, that of cleanliness and beauty. This āśrama sādhana brings contentment and life to the doer as well as the viewer of beauty, an intrinsic part of our culture. By keeping our monasteries in absolute order, a physical plane magnetism occurred, drawing others to our walls. If no one sat by our walls or came up to them to be lectured to through the holes in the walls, if our crops failed and the abundance of our needs did not enter our storerooms, we always worked diligently to increase the magnetism through the perfection of our culture, bringing love, harmony, cleanliness and beauty into each minute area.§
Those on Tapas Are Six Years Old§
238 ¶The divine family—Śiva, Umāgaṇeśa and the Hanumān—was not without the other son, Bala Murugan, who was represented in many faces and forms by devas wearing yellow on tapas of a nature that changed their monastic age to that of six years old. Each one in yellow is treated as a six-year-old, and when the senior minority group was computed by the youngest member of the monastery whom we called the Vadivel, the third son of Śiva, the age of six years old is always taken into consideration. A sadhāka in white accumulated his monastic years, but when performing tapas of a certain nature he is six years old as well. He, too, could wear the 108 rudrāksha beads on mahā tapas, and as the yellow deva on this tapas, he would be taken completely out of the monastery flow as in the ākāśic wind, working with his guru. Coming out of mahā tapas, he would go through a reentry period in the monastery of living by the wall for a moon, a philosophical test given by the senior minority group, along with a welcoming ceremony entering him into the monastery again.§
Customs and Attitudes of Mahā Tapas§
239 ¶When a deva is wearing yellow, on tapas as Bala Murugan, he assumes the attitudes of youth and joy and happiness, spontaneity. But even though his monastic age is adjusted during this tapas, his resident time within the monastery is not, and remains the same. However—on mahā tapas in our monasteries when the 108 rudrāksha beads of our Lord Śiva are worn—after the reentry ceremony, residency time begins to accumulate as if he has just arrived from another monastery. This only applies, however, if the mahā tapas has lasted one full moon or more. During mahā tapas, food is given to him where he lives, and he lives alone. He does not speak. He looks within and sits for long periods of time at the foot of the pedestal in our temple. He is ignored by everyone and left alone, by himself with his guru and the Deity, who works silently within him. To begin the mahā tapas, a ceremony is conducted before the pedestal under the direction of our guru. The Deity and devas are informed that this tapas is being commenced. No time is set for the duration of the tapas. It is the guru who begins the tapas and ends it; and when it is ended, a ceremony is held at the threshold of the pedestal. Deity and devas are informed that the tapas is ended.§
Special Care of The Youngest Monastic §
240 ¶The youngest member of the entire monastery in physical age and brahmacharya age, as well as monastic age, is carefully sought by the Umāgaṇeśa, and constantly reports are given to the guru as to how this Vadivel is faring. He is given favors, gifts, love, care and attention. He is Śiva’s third son, represented by the trident. He is the one who is trained to calculate exactly who is a member of the senior minority group each time there is a change in the comings and goings of the monastery population. He is the youngest and most blessed and is always taken care of by the Hanumān’s assistant, as well as cared for by him as to his rest, his food and his training.§
Vadivel And the Umādeva §
241 ¶A young deva would only become a Vadivel—and each monastery has one—after one moon by the wall, philosophical test and entrance ceremony. He’s invited to sit with the senior minority group after this only at times when everything is going well within the monastery and the darshan flow is perfect. When he joins the circle, he sits directly opposite the Umāgaṇeśa. When the guru joins the circle, he sits between the Umāgaṇeśa and Umādeva, for the Umādeva helps the guru as well, with his assistant, carrying special messages, and is always at the guru’s right hand, when he visits the monastery, to run errands for him.§
The senior minority group is able to hold the vibration of the entire monastery because they’ve lived in it the longest and have been monastics in one monastery or another longer. This group is not the head of our monasteries. Our guru is.§
Not the Head of the Monastery§
242 ¶The senior minority group is able to hold the vibration of the entire monastery because they’ve lived in it the longest and have been monastics in one monastery or another longer. This group is not the head of our monasteries. Our guru is, and they take a most humble position of obedience under his radiance. Occasionally the worldliness of the externalities and over-involvement in things or people allows one to take the position of heading up the monastery, especially if the guru has many monasteries and his visits are rare. When this is discovered, he is always placed on tapas or asked to pilgrimage to another monastery. Thus the gurus of our race and time stand upon the head of the serpents of our ego.§
Overseeing Timing and Sublimity§
243 ¶It is the artisans—those highly skilled, trained beings—and the executives of the west wind and north wind monastics and the teachers of the east wind that actually keep the monastery productive. The senior minority group sees to the overall darshan flow, that the timing is right, that the artisans are performing correctly and, through the great calendar log, that not too much occurs at one time and that all major occurrences happen in line with similar occurrences in the Second World and sometimes deep in the Third. Our guru accepted each of us into the monastery through the senior minority group. We are, therefore, all here because of his grace, and when it is time for us to leave this spot, taking down our walls and leveling it all into a lake, he will tell us, and we will do so without question.§
The senior minority group is not the head of these Śaivite monasteries. They carry out the edicts of our guru. They are the receptacle of the vibration. All positive power is channeled through them, and negativity, too.§
Harmonizing Negativity In a Wind§
244 ¶The senior minority group is not the head of these Śaivite monasteries. They carry out the edicts of our guru. They are the receptacle of the vibration. All positive power is channeled through them, and negativity, too. They read it through their nerve system. They determine which wind a negativity might be coming from and call in an artisan or executive, brāhmin or mohan or swāmī so that he can report as to the problem he is experiencing. The forces within him are harmonized by sitting with the group. If his problem cannot be solved through the śāstric rules governing the monastery, the solution is sought for through the Umāgaṇeśa to the guru himself, for it was important that the Umāgaṇeśa keep in constant contact with his guru. Most of the time he was the only one in the entire monastery, including the senior minority group, who knew where his guru was. §
The Guru’s Secrecy and Immediacy§
245 ¶The whereabouts of the gurus of our time were always kept in the strictest secrecy. They were the ones who traveled alone. No one knew when they left or when they came or at which monastery they would be next. Through this strict secrecy of the guru’s whereabouts, his life in his physical body was preserved into great longevity. All Śaivite monastics were taught to look within themselves for their guru and to always feel him living in the monastery where they were. They were always discouraged in looking for the guru as a physical person outside of themselves. And, so, he is always discussed among them as being a part of their monastery, living in their monastery, and never discussed or thought of traveling from one monastery to another. This is strictly adhered to, as all monastics are trained to think within the monastery walls, not outside of them. Only in this way can the work of the alignment of the three worlds be consistently performed. The gurus, however, within themselves, carried each monastery constantly within them as one person, and within their minds they lived in each one simultaneously through this method.§
The Guru’s Unified Perspective§
246 ¶Therefore, there was no individual head other than the guru, who is absolute head of many monasteries, constantly in touch with one Umāgaṇeśa. Though he may be speaking with one Umāgaṇeśa in the form of one monastic in each monastery, to him it is only one Umāgaṇeśa, one Vadivel, one Hanumān, one Umādeva and one senior minority group, one artisan, one executive, one brāhmin, one mohan, one swāmī, one darshan; and he holds this within him wherever he is. This is the secret of the gurus of our era and one of the main ways in which a guru was able to be head of and administrate forty, fifty, sixty monasteries, allowing the Deity, Lord Skanda, to manifest the culture, teachings and the new innovations in science through the darshan and the monastics from deep within the mind. Lord Śiva governed the great darshan flow through the guru, and often for long periods of time the only one contact a guru had on the physical plane with his monastics was through the one Umāgaṇeśa. Often, in the guru’s inner mind, if he had fifty monastics and forty of them were in a perfect flow, the entire forty would represent one person to him, and sometimes the entire fifty. This was the ideal state for a Śaivite guru to manifest for his monasteries.§