Man migrates from various planets to the young, fiery globe called Earth in the Sat Yuga, the age of enlightenment, to continue his evolution into the realization of the Self. As time passes and cosmic forces wane, ceremonies are performed to release into human flesh bodies those who in their original form were eaten by animals.
During the lush Tretā Yuga, the ratio of those still in their original form diminishes with the darkening of the cosmic forces. Austerities are performed to transmute the increasing fires of instinctive desire. Records of sacred knowledge are embedded in the inner ethers to guide souls in future yugas when the veils again begin to lift.
Temples are established around pedestals on which our Lords, the Mahādevas, come and materialize temporary bodies and send out rays of blessing and knowledge. Our mission is to channel the pristine cosmic rays to stabilize the rest of the population. Prophets foretell of life in the Kali Yuga, when too few strands of culture persist.
Walled monasteries, headed by master gurus, are created to sequester unfolded souls dedicated to serving as pure channels for the divine force. Our gurus and Mahādevas carefully guard and guide us, and we commune with them at night while we sleep. We meditate lying down, with the body placed in a hole in the great wall.
While all in the monastery are in their original body, others in flesh-and-bone bodies come to study and be sent out on mission. A few are allowed to stay. Newcomers begging by the wall are closely tested. Our skills are many, including telepathy, teleportation and carving statues, always in a state of completion, until they disappear.
Milk, seeds and nuts, honey, pollen and fruit mixed in right proportion provide our nourishment. Our main task now is preparing this planet for human life during the coming millennia. When a monastery is closed down, we form a lake to preserve the sacred vortex as a site of worship and austerity a million years hence.
Training for our Lemurian priesthood is detailed and exacting, carefully outlined in ākāśic books. During years one and two, stories and games are the medium, as for a child. In the third year, a close interest is taken, marked by initiation, personal discipline and tests of will. During the fourth year, a pattern of duties is given.
Most of our monastics are still in original bodies. Our Lemurian sādhakas, seeking deeper admittance, are of animal lineage, and they are given duties according to the animal lineage they emerged from. Training given during the first four years prepares the young one for the rest of his life in serving as a channel for cosmic rays.
It is the discipline of the Lemurians to continually strive to be like us who still live in the original body. It is our task, our mission, to set patterns so they can hold the cosmic force after we are gone. Our monasteries are laboratories for this purpose, establishing formulas for living and recording them securely in the ether for future use.
All of the Lemurian monastics are of the male gender, and those who never mated are chosen. Through the artisan-apprentice system, each is taught to serve our guru and the Mahādevas in one of the four divisions of our culture. Deep reverence is held for artisans, who can train others and thus expand our monastery population.
As in all things, the accent is on refinement, be our skill that of weaving a fabric, carving a divine image or writing a book. Our artisans sit with our guru for instructions, and our gurus conclave to discuss the future of the race. Those of the surrounding community listen to philosophical dissertation through holes in the wall.
We have reached the era of preservation. As we come to the end of the Tretā Yuga, our inner sight is dimming, as is our ability to fly. With every loss of an inner faculty, solutions are sought within our laboratories for knowledge of how to compensate. Predictions are now heard of the impending darker era called the Dvāpara Yuga.
Great knowledge is being developed in our Dravidian monasteries on the five great winds of the physical body to aid in its refinement, so that Self can be realized. Our gurus, with secret orders from within, are our firm guides. Many monks are sent out on a daily basis to carry the Śiva darshan and teach our ancient culture.
We have many subtle sciences, including that of sound, the psychic perception by which we remain closely attuned to our guru, great souls who work closely with the Mahādevas. Serving our gurus is our reason for being here, and their mission is always the same, to establish many positive channels to stabilize existing communities.
Apart from the gurus who own monasteries, there exists a secret group of masters, each extreme in his actions, either loved or feared, each possessing psychic powers and all meeting in an area of the Devaloka owned by them. Each ṛishi of this order of the kuṇḍalinī is an agent of Lord Subramaniam in setting old patterns anew.
As the Kali Yuga looms closer, the kuṇḍalinī expresses itself through sexual desire. In our monasteries, those who previously mated perform brahmacharya tapas to dissolve psychic bonds and cease the mating instinct. Various forms of yoga are practiced to quiet the animal nerve system, mature the inner bodies and seek the Self.
Sitting and living outside our wall are aspirants begging admittance, monks in transit and those from other monasteries adjusting to our forcefield. Guru’s guards observe each one’s activities during sleep. Our host speaks with them and sees to their needs. They all gather to listen when a discourse is given from the other side.
Each of us works to follow our guru’s instructions implicitly, to capture his power invested in the assignment and manifest his vision without putting our mental structure in the way of it. This is the main method of teaching to fulfill the mission. Our gurus travel constantly, and some remain incognito except to their senior disciples.
The guru inwardly looks at each monastery as one person, and at the groups within it like the winds of the body. Each of the monastery’s four winds is special in its responsibilities—temple, education, business, crafts. The senior group, our guru’s anonymous helpers, oversees the darshan flow, monastery cleanliness and training.
The senior minority group is made up of the senior third of the monastery population determined according to a special formula. They conclave in secret to channel the Śiva darshan, to receive the guru’s instructions via the Umāgaṇeśa and convey those instructions to the groups and individuals via the Hanumān and Umādeva.
New monasteries, formed either by sādhakas gathering together with the guru’s blessings or by the guru himself, are vital to us to preserve our message and culture as the Kali Yuga approaches. Great care is always taken to see that each monastic is well trained, for we know that a disciplined intellect does not inhibit the darshan flow.
Ours is a time of transition, and as the instinctive forces within the population grow stronger, our monastery walls are becoming great waystations for pilgrims, sites of austerity, training, testing and philosophical discussion. Newcomers not allowed admittance after many moons are sent to beg entrance at a monastery elsewhere.
Within our monasteries there are those dressed in orange, yellow and white, among them realized beings and those yet to realize. But all seek for sameness as we serve our guru, perform our sādhana and surrender to the darshan of our Lord. We work joyfully under our artisans who are, in turn, apprentices to our guru and the Deity.
The energies within milk from our cows and goats strengthens our bodies and allows us to soar within ourselves. Certain herbs and the oil from seeds have a deep healing effect. Caring for animals clears instinctive patterns of the past. Our nourishment is carefully regulated so that our nature is sublime and our nerve system strong.
Looking ahead, we see a time, after the clash of forces that marks the Kali Yuga, a new awakening and understanding as the kuṇḍalinī force rises in all beings on Earth in an even way. But the Kali Yuga will be a time of competition, fear and conflict. Yoga will be practiced by advanced souls for right alignment with the kuṇḍalinī ray.
Tapas, austerity, controls the fire as the kuṇḍalinī, the life force, makes adjustments within us. Tapas is given by our guru to throw our forces back within us, to make swift corrections and nullify our tendency to pull on his forces. On guru tapas, we work with the guru to fulfill a mission. Mauna tapas, silence, reverses externalization.
Devout Śaivite families conceive a son for the monastery, being careful to show no emotion before, during or after conception so that attachments are minimal, then train him for monastic life. Traditionally, at age 14, he enters the monastery, never looking back. In all cases it is important that the mother surrender him to his destiny.