Kundalini Tapas
कुण्डलिनीतपः
Chapter 26
340 ¶The kuṇḍalinī, which permeates as a ray the physical body during the transition from the Kali Yuga to the Sat Śiva Yuga, determines the course of the individual life pattern of the soul until he has lived on the planet forty-seven years. It is at the age of forty-eight that a new course and intensification of physical exercise, breathing, meditation should be practiced, during this year, to hasten the change as the pattern of past kuṇḍalinī activity wanes and regenerative direction now forms new patterns. §
Kuṇḍalinī’s Redirection After Age 48§
341 ¶The kuṇḍalinī is the life of man. If it flows out to other physical plane beings, as it is beginning to at this time in our communities, with an effort to produce offspring, but for the pleasure of it and not producing offspring, with beings of an opposite sex, the force feeds out, for many years to come, its energies toward the being of the opposite sex the individual had intercourse with. This causes subconscious areas, within the individual mind of the person, and stratums of a conglomerate of mind energy. The redirection of this kuṇḍalinī force occurs at the age of forty-eight to the age of fifty-four, we have discovered, and if intensive exercise of the physical body occurs—in placing it into quiet positions, one after another, while breathing deeply and with regularity, as well as praying to the devas and Deities—this redirection can be accomplished in one circle. When the accomplishment has been made, it will manifest itself quite obviously, as attributes of the very core of the nature of the individual will change. And we have found that should a family man become a sādhaka at the age of forty-eight to fifty-four, this new direction of the kuṇḍalinī in its own natural phase of unfoldment would again be hastened. §
The Tapas Of Midlife Transition§
342 ¶If a monastic in yellow or orange, at this time in his life, goes through this change, it will be imperceptible if his guru is in his physical body, for a great stability and natural darshan will be present to sustain him. Should his guru not be in his physical body at this time, additional tapas will have to occur to syphon this natural darshan through that automatically comes to one in yellow and in orange, when this change of the kuṇḍalinī flow has occurred. This will be so strong, it sometimes lifts the tapas of yellow and brings the monastic into orange. The monastic, however, through the time of this process of kuṇḍalinī change, must never let this darshan turn to fire, and must maintain equanimity that he has been trained to cause to occur constantly within him. The gurus of our time occasionally used this fire to intensify the tapas some of us were going through. We were never allowed this privilege, however. §
Governance Of Gurus in The Kali Yuga §
343 ¶The tapas controls the fire as the kuṇḍalinī makes its adjustments within us, as we serve in these great Śaivite monasteries preparing for the sleep of the Kali Yuga, when they will be no more than radiant vibrations permeating darshan, ready to spring up again when the time is right. Our gurus will go forth in the Kali Yuga, the ones that do not leave the planet, to return at the end of that time and become the adjustors, the lawmakers, and the intelligence governing vast communities. Lord Skanda will back them, empower them, direct them, nullify the karma of their errors and enhance their inherent success, of intelligence prevailing over ignorance and evil, through this time. §
Umāgaṇeśa, Skanda and Lord Śiva§
344 ¶These Śaivite gurus of our time stand alone even now. Their innovations that we carry out come from Gaṇeśa, Skanda and Śiva, whom they counsel; and it is well known among us all that Lord Umāgaṇeśa overshadows, and Hanumān, too, the senior members on the senior minority group of each monastery. To them the guru appears as Lord Skanda with Śiva in his head. Śiva, stationary in the center of the universe; Lord Skanda travels among us all. Śiva moves from planet to planet above all, under all, in and through all. The two are one, yet appear as separate. §
Tapas is given by gurus of our time to nullify the harmful effects of the kuṇḍalinī fire upon our inner bodies as we come closer and closer to Śiva. §
Tapas Quells The Fire Of Kuṇḍalinī§
345 ¶Tapas is given by gurus of our time to nullify the harmful effects of the kuṇḍalinī fire upon our inner bodies as we come closer and closer to Śiva. Our performing tapas also nullified the effect of our fire upon the external body of the guru. We each have a direct connection with our guru. This connection is most sacred and is to be cultivated and preserved at all times, else we cannot remain in these monasteries and would have to tread for a time in the consciousness of those that live surrounding them until a connection is renewed and we beg entrance again and are accepted. For through this connection with the guru—created through the exuding power of kuṇḍalinī force, to work as a team—we fulfill our purpose for all of us on our planet. §
The Guru’s Singular Channel§
346 ¶These gurus cannot be approached by any of us. They are unapproachable. They cannot be communicated with by any of us. They speak with our Deities, command the devas and genies who await their bidding. But they are bound to seek us out, for when we appear as Umāgaṇeśa in the senior minority group, our guru is there. He sought us out. He directs and advises and counsels and corrects. §
Working Directly with The Guru§
347 ¶On occasion, a guru tapas, working with the guru himself, is given by him, who skillfully selects one who can fulfill the mission he has in store. When guru tapas is given, we are careful not to delve into his other areas of thought and activity, nor are we allowed to participate within the senior minority group. We wear yellow and take a more than humble position within any monastery we find ourselves. When traveling with him, our seniority is not lost in the monastery we started from, but guru tapas is never allowed to be concluded until we have stayed one moon within that monastery. Then we assume our natural position and duties there. §
The Remedy For Pulling On the Guru§
348 ¶When a monastic is not handling his pattern of equanimity and humility well, due to his connection with his guru, he will pull upon the forces of his guru. This, our guru of this monastery tells us, is quite harmful to the members of all monasteries. Therefore, at times certain tapas is given by him through the senior minority group, with or without explanation, to allow the individual monastic pulling upon his guru to release, so that he, through the intensity of the tapas, can pull upon a new fibrous current of kuṇḍalinī force, thus strengthening his inner body in its connection with the outer, annihilating the ramifications of thought and renewing the destiny to be attained by throwing his forces back on himself. It is in this way, our guru tells us, that the Deities and himself can give great assistance of stability, and of giving a regulated force rather than being pulled upon and taken from by the indiscriminate monastic going through a trying time. This power, that our guru has been accumulating for many yugas, now is so subtle and refined that it is not noticed when we are one with him, but felt and missed when we are not. Tapas, turning kuṇḍalinī into fire of certain kinds of heat and intensity for certain specific purposes, is the method of cure of Śaivite gurus on this planet at this time. So, therefore, each Śaivite monastery is complete within itself, appreciating and even expecting our guru to visit, but always knowing he is near and in direct communication with the Umāgaṇeśa of our senior minority. For his existence is our existence and fulfillment. §
Our Guru’s Implacable Disposition Guru§
349 ¶Our guru never discussed anything with us when we performed guru tapas with him or were in this seat of Umagāneśa within a senior minority. He listened to the information that we gave him and spoke out our answers and directions directly and precisely. We usually wrote it down for clarity to persist. He answered our questions and, when nothing of importance occurred, entertained us with his merriment and spoke of unusual things that he saw within the inner worlds that we could not see. Everything was perfect, is perfect, and will be perfect even through the darkness of the Kali Yuga, as far as he was concerned. This was difficult to totally encompass, though the philosophy is well founded, in these changing times, as the imposing darkness of the next yuga already casts certain shadows in the minds of some who surround our monasteries. §
Mauna tapas, that of silence, was given by our guru to those who concerned themselves with the community that surrounded our monasteries so thoroughly they could not forget it after they entered the monastery as sādhakas. §
Mauna Tapas, The Remedy Of Quietude§
350 ¶Mauna tapas, that of silence, was given by our guru to those who concerned themselves with the community that surrounded our monasteries so thoroughly they could not forget it after they entered the monastery as sādhakas. They would travel past our walls at night, and the guards could not stop them; they would move so fast and with such desire. Though their desires are noble and motivations clearly beneficial, we’d rather they stay within the monastery and attend a lecture, the dissemination of great teaching from our guru, or one of the neighboring gurus, in the Second World. When speaking does not occur, thinking loses forcefulness; new channels of kuṇḍalinī are then activated and external concerns beyond monastery walls become only fleeting interests. This tapas was more than often employed for guidance of the sādhakas or monastics in yellow who could not remain here with us all at night, his only escape from us being the merger into the Central Sun, the Self beyond all the planets, universes and their complications which invoke our perceptive insight and understanding. During tapas of certain natures, such as mauna tapas, herbs should be taken to strengthen the connection to the inner bodies. Any kind of these herbs that do not have to be prepared by heating them, but picked and eaten occasionally, should be used. §
Seniority Staffs; Wands Of Power§
351 ¶As I look out from this place where I write, before committing this document to the inner ether to be read at another time, I see the youngest among us all here struggling with the choice of a new senior minority group. He has forgotten the formula, and one of the more mature monastics is helping him. He’s holding a stick in his hand and asking the meaning of some of the notches he had not discovered before. Around the top of the stick, which is square with a rounded top—the mark of Śiva—is a group of notches on each corner, and then below them a line carved around, separating one group of notches from the other group of notches. On one corner there is one notch above the line carved around, indicating the physical age. On the next corner, two notches, as we turn the stick clockwise, indicating monastic age. All three of which are indicated by notches below, depicting a circle. On the fourth side are four notches indicating residency within the monastery, and these little notches, more close together than the others, indicate moons, with a larger notch, interspersed in-between, indicating a circle. The older the monastic became in one of these four areas, the longer the stick had to be, and the notches were placed together as are mountain ranges and their valleys; and so, even by the length of the stick, this monastic is telling the younger one, one can interpret the seniority of one monastic and another. These sticks in later years became wands of power, and energies could be transferred through them for a given end. They were kept most carefully, tucked neatly in the back of the waist, remaining always as a symbol of our Lord Skanda deep within our spine. §
The Guru’s Quizzing of Umāgaṇeśa§
352 ¶Once an Umāgaṇeśa was chosen by the little one, our guru would meet with him and test him as to his knowledge of the śāstras by asking him questions, as if he did not know the answers within the śāstras, for him to solve through his knowledge of them in solving current problems and situations. The solution was always there within the śāstras. The monastic consulted with Umāgaṇeśa Himself and sought the answer within his wisdom and our śāstras. When śāstric knowledge was memorized and juggled in wisdom, he became a perfect channel for Umāgaṇeśa to work through in keeping all of us in our proper categories in time and space. §
Appreciation Of Śāstric Astuteness§
353 ¶If any of us had been in the monastery for any significant length of time, we studied the śāstras most faithfully and brought to the forefront of our knowledge much of which we took for granted in our culture; and though we knew and memorized it in our early training, we live it so well now that it has been forgotten. Our guru was always pleased when we were so astute that we would bring forth the solution, the answer, the direction, the tapas to be given that he in his own wisdom would have told us.§