Chapter 19§
Council on Missions
प्रेषनचक्रवाल
ENSITIVITY IS THE KEYNOTE OF THE SELFLESS PATRIARCHS WHO GUIDE OUR MISSIONS, WORKING CLOSELY WITH THE PĪṬHAM. EACH MISSION IS MANAGED BY A COUNCIL ON MISSIONS MADE UP OF ALL THE KULAPATIS. ONE SERVES AS SCRIBE, ONE AS SPOKESMAN, ONE AS PRIEST, ONE AS MESSENGER. MEETINGS ARE CONDUCTED IN THE ANCIENT CHAKRAVĀLA SYSTEM. NO VOTING IS DONE. ALL ARE CONTENT THAT DIVINE, DHARMIC GUIDANCE WILL PREVAIL.§
380 ¶Preshana chakravāla is the Sanskṛit term for council on missions, the administrative body of each Church mission. It consists of all kulapatis in the mission in conjunction with the Guru Mahāsannidhānam and one or more swāmīs. One of the main functions of the council on missions is to serve as the formal channel of information to and from the Kailāsa Pīṭham at Kauai Aadheenam. Everyone in the mission respects this, yet anyone may freely communicate with the Aadheenam on any matter at any time. Each council on missions meets at least monthly and as often as needed to carry out their seva of coordinating ongoing events and holding the śakti of the group as a whole. The duties of the council are: §
1. To see that the worship service, satsaṅga, takes place each week and that all members of this and other missions, as well as qualified Academy students, are made welcome. §
2. To inspire members and qualified students to rush to their mission facility for weekly satsaṅga, to sing loudly in praise of God, Gods and guru, and to perform religious service.§
3. To meet at least monthly and report to the parent Church after the gathering.§
4. In registered missions to hold an annual general meeting to present the annual report.§
5. To guide the general welfare of the families. §
6. To coordinate activities with the local community. Hosting visiting maṭhavāsis and gṛihastha guests. When a maṭhavāsi is brought to speak at a public function, two kulapatis should accompany him. The senior kulapati would introduce the maṭhavāsi, and both would help arrange the event, taking responsibility for follow-up details and the distribution of literature. §
7. To oversee the goals of the Church, fulfilling these śāstras to perfection, which includes the 365 Nandinātha Sūtras.§
8. To oversee the distribution of Church literature and publications.§
9. To organize and supervise youth camps and travel-study pilgrimages.§
10. To oversee and see to the completion of all projects given to members of the mission by the parent Church.§
11. To oversee the religious education of children and adults, strengthening Śaivism for one and all and protecting against the infiltration of alien religious and other unacceptable influences. §
Council Seniority Structure§
381 ¶The preshana chakravāla is organized according to the traditional chakravāla saṅga system. The senior kulapati present serves as the talaivar: Guru Mahāsannidhānam’s scribe. All others sit to his left around the circle. The next senior is the pechālar, Guru Mahāsannidhānam’s spokesman to groups. To the left of the pechālar is the padipālar, the priest and assistant to the pechālar. To his left is the sabaiyor(s), silent assembly person(s). The last person in the circle, the youngest in seniority, sitting to the right of the talaivar, is the tūtuvar, the Guru Mahāsannidhānam’s messenger to individuals.§
Council Meeting Protocol§
382 ¶Informal meetings of kulapatis may also be held as needed. These follow a different structure described later in this chapter. But the preshana chakravāla meetings are formal and follow a pattern similar to that outlined in the Śaivite Śāstras for the maṭhavāsi senior minority groups within our monasteries which has been successfully followed for the last 23 years. This is the way, innerplane masters explain, that meetings of this type are held in the Devaloka, and they want us to do the same on Earth. The flow, adapted for our missions, is summarized below. The devonic helpers who wrote our Śaivite Śāstras visualized and described these meetings as a divine play taking place within the Devaloka, a gathering of individuals who by merely sitting together help stabilize the vibration of the surrounding community, so in tune are these sublime beings with their higher energies. The devas, therefore, gave special names to each character in the divine play of the chakravāla gathered to gently guide the flow of events in a monastery and maintain the vigil of sublimity as Śaivism emerges in the Golden Age. In the monastery, the talaivar in this special circle is called Umāgaṇeśa, for he is the guru’s scribe, sitting quietly, smilingly, in the eternity of the Now. The pechālar is called Hanumān. The padipālar is called Bālahanumān, or assistant Hanumān. The tūtuvar is named Umādeva. These terms are not used in the missions, though the roles are parallel. §
Council Meeting Agenda§
383 ¶1. Meetings always begin promptly at the appointed time, and all present fulfill the duties of their position according to seniority. This is a traditional mystical tantra to invoke and hold fast the presence of the devas and maharishis of the inner lokas. It can be well likened to a seasoned yogi’s meditation, which, once begun, should never be delayed or interrupted lest the power dwindle and diminish. Therefore, the door is locked at the appointed time and no latecomers are allowed entry to the room until the preshana chakravāla has been concluded. Now the chakravāla has been formed, and the process of communion between the inner and outer worlds has begun. The talaivar chants aum three times, and all chant together the Śānti Mantra, “Saha nāvavatu saha nau bhunaktu, saha vīryaṅ karavāvahai, tejasvināv adhītamastu, mā vidvishāvahai. Aum śāntiḥ, śāntiḥ, śāntiḥ.” Then they sit for a few minutes in meditation, spinning the prāṇas of the chakravāla clockwise, building the vibration, holding the śakti, then moving the prāṇas around the circle clockwise again, building a cone of energy reaching up two feet above the head of the tallest among them into the inner worlds. Then the talaivar Aums three times. He proceeds with the agenda point by point, noting responses on his agenda throughout the meeting, for he sends this agenda to the Pīṭham when the meeting concludes.§
I bend to our cause at this solemn moment, O Gods, your divine and holy attention. May a thousand streams gush forth from this offering, like milk from a bountiful, pasture-fed cow.§
ṚIG VEDA 10.101.9. VE, 279§
2. The talaivar sits, humble, smiling and content. He never comments on what he hears. He takes it all into himself on his mental conveyor belt to the Guru Mahāsannidhānam. First, after opening his calendar, he turns to the pechālar and asks for a report of duties he had been given during the previous meeting. The talaivar absorbs like a great sponge all that the pechālar has to say. On his meeting agenda he makes notes of important points for his next communication with the Pīṭham.§
3. He refrains from comment, but is free with praise, for what he is hearing from the pechālar is past and has already been done. No corrections can be made. He knows in his wisdom that corrections are made in setting new directions, and this he will do in the future, not today.§
4. The talaivar then turns his attention to the “silent devas” (the sabaiyor) and the total group. He asks about the duties of the agencies and the mission as a whole and how well these duties are being fulfilled. He inquires how the worship and karma yoga are proceeding, how the satsaṅgas are being attended, and any problems or needs that may persist. He takes it all in, absorbs it like a sponge. No aspect of his mind does he allow to be disturbed by what he hears or what they say they have seen. He takes it all in, making memos on his agenda that someone has neglected this sādhana or that sūtra, or that something has been done very well.§
5. The talaivar then asks the whole group, “Is anyone standing out, being less than transparent, or deserving a note of praise, in our mission or in any other of our missions in the country or the world?” By this he means are there any problems that the Śivaguru and the kulapatis should know about in the behavior and conduct of any of the śishyas. Anyone in the chakravāla may speak up and mention one or two. Again the talaivar takes it all in and records it on his agenda, making no comment. Smilingly he keeps the prāṇas flowing around the circle from one to another.§
6. He then asks the tūtuvar the results of any assignments he had been given to perform. The tūtuvar speaks, and again the talaivar takes it all in, jotting down a thing or two.§
7. The talaivar then turns to the pechālar and asks, “What guests are coming and what guests have come and gone?” The pechālar responds with current information of successes and problems, wishes, wants and needs. The talaivar again takes it all in, making careful memos on his agenda. §
8. He then asks if there are any innovations or projects which anyone has collected for presentation to the Pīṭham. This includes reports of ongoing projects. He notes each one in his great agenda to convey in his next divine communication. He asks if the Guru Mahāsannidhānam has given any assignments for mission activities to any of the kulapatis or anyone in their families. The talaivar makes no comment, but takes careful note of each item to later present for the Guru’s review and implementation through the council on missions. In this way, the Guru can speak freely and give ideas to one and all, knowing that each idea will be later brought to him in a formal way by his humble scribe, the talaivar. The talaivar refrains from offering any input from himself at this time, but saves it to review with the Pīṭham during his next communication. §
9. Then the talaivar says to all, “Feel the great power of śakti that is now coming to us from Śiva’s Kailāsa Pīṭham.” All sit in silence, spinning the prāṇa clockwise around the chakravāla. And after four or five minutes, when the śakti prāṇa reaches its peak, the talaivar begins to speak smilingly, “Deep within myself I sat at Śiva’s feet and he helped me rearrange my calendar and agenda. This is what he had to say.” The talaivar then states the gist of the conversation or electronic or other kind of communication that he had with the Guru or his representative at Kauai Aadheenam. Then he tells the Guru’s instructions for the pechālar and tūtuvar and answers any questions they may have in clarification of the instructions. The pechālar delivers messages to groups within the mission. The tūtuvar conveys messages to individuals. If any instruction to the pechālar or tūtuvar is not clear and there is a back and forth of more than a time or two or three, the talaivar in his wisdom smiles and writes on his agenda the query to bring up in his next communication with the Pīṭham. The matter is dropped for now and all strongly spin the prāṇa śakti. This same remedy is applied any time discussion persists into worldliness, which is lowering the vibration through argument, contention and hard feelings. Then, in sixty seconds of silence or a minute more, the talaivar begins to speak again and relate the divine knowledge from his communication with the Guru Mahāsannidhānam as to innovations, suggestions, corrections and disciplines to keep the Śaivite mission and the mission of the mission stable and progressive.§
One step for strength, two steps for vitality, three steps for prosperity, four steps for happiness, five steps for cattle, six steps for seasons, seven steps for friendship. To me be devoted.§
HIRAIYAKEŚI GṚIHYA SŪTRAS 1.6.21.2. VE, 263§
10. When he has completed giving his instructions to his helpers, the talaivar says to all, “Feel the power of Śiva’s śakti now. He must be here in fact. Let’s entertain Him in our silence.” When the time is just right, the talaivar asks the padipālar to lead the group in chanting Aum and the Śānti Mantra. Then, in order of seniority, all come forward to the padipālar for a pinch of vibhūti, which he places in their right hand. Everyone leaves the room except the talaivar.§
11. After everyone has departed, the talaivar sits alone and meditates awhile upon the scene he has absorbed into himself. He reflects to find whether he has spoken out of line and, thus, in doing so failing to absorb and missing a point or two. And while it is all fresh within his mind, he organizes his calendar and completes his notes on his agenda in preparation for his next communication with the Kailāsa Pīṭham. §
Contact With the Pīṭham§
384 ¶1. At some time before every council on missions meeting, the talaivar will seek for a communication with the Pīṭham for direction. If he has not received counsel before the next meeting, naturally he cannot tell of his communication. He just takes in what is said by those present to later present in the next communication. Otherwise, the meeting is conducted as usual.§
2. When the talaivar communicates with the Pīṭham, he presents clearly and concisely, point by point, everything he needs answers to or advice in, quickly noting any immediate response from the swāmī. §
3. In a typical communication between the talaivar and the Pīṭham, be it in person, by telephone or electronic mail, the talaivar presents everything in the same way the council presented it to him at the council meeting. §
4. Innovations given by the Pīṭham do not need a nod of approval from the council on missions, only a nod as to the time they should occur. It is the talaivar who should pick the most auspicious time, so that they will go into effect smoothly through the council, and if the time has been chosen correctly initially, everyone should nod. If they do not nod, the talaivar should choose another time to present the matter again. In this way, discussion is avoided during the meetings, which inhibits the polarization of śakti, making the śakti less strong. §
5. After the communication with the Pīṭham, the talaivar sits alone and, while everything is all fresh in his mind, organizes what he will present to the council on missions at the next meeting. This should not take much longer than ten minutes and can be done in five.§
6. All occurrences between a talaivar or pechālar or anyone in the council on missions is strictly guarded as confidential. Even years later, they must hold their confidences as to all happenings, information and discussions that come to them or before them while participating with their guru in the council on missions. This remedy, well heeded, will prevent toil and turmoil in subconscious strife in years to come in each Śaivite mission.§
Notes of Praise or Correction§
385 ¶Messages to individuals or groups from the council on missions, with the blessings of the Pīṭham, are given with great care and humility. In this way, as in ancient days, discipline, correction and training is given systematically and with great courtesy and care. Each time a correction is given, an apology precedes it, such as, “Pardon,” or “Forgive me, for I have something to convey.” Praise, of course, is given freely and abundantly. §
Council Meeting Reports§
386 ¶After every council on missions meeting, the talaivar must report to the Pīṭham, telling of the outcome of the meeting, listing the names of those who attended and those who were absent. As the Aadheenam depends on its kulapatis to be responsive, it refrains from taking too many steps to make manifest mission service and activities. All, therefore, heed the following policy: if no reports on mission meetings are received from the talaivar for a period of three months, the Pīṭham will declare the mission closed and disallow further gatherings. The mission may be reopened with special ceremony upon request from the members. §
Other Kulapati Chakravālas§
387 ¶The rigid guidelines given above only apply to the preshana chakravāla, the official administrative meeting of each mission. Naturally, kulapatis will gather at other times as needed to discuss matters of concern. Kulapatis from other missions may be present at such gatherings as well, and the format of those meetings is casual. The eldest present according to seniority, as talaivar, conducts the meeting. Others fulfill the roles of pechālar, padipālar, tūtuvar, etc., according to their seating in the chakravāla. §
That in which the prayers, the songs and formulas are fixed firm like spokes in the hub of a cartwheel, in which are interwoven the hearts of all beings—may that spirit be graciously disposed toward me!§
ŚUKLA YAJUR VEDA 34.5. VE, 799–800§
Procedures In Small Missions§
388 ¶Duties may adjust when members are few. If the preshana chakravāla of a mission that has only three kulapatis, these three are talaivar, pechālar and tūtuvar. If two kulapatis form a council, one is talaivar and the other is both pechālar and tūtuvar. In a mission of only one kulapati family, the kulapati is talaivar, pechālar and tūtuvar all in one.§
National Kulapati Meetings§
389 ¶All the kulapatis in a given country meet together three times a year at the beginning of each season—in mid-April, mid-August and mid-December. Each such group is called a national council of patriarchs, or desha chakravāla. Their focus for meetings is to fulfill the spirit of the “three seasons”—Nartana Ṛitau, the season of Dancing with Śiva; Jīvana Ṛitau, the season of Living with Śiva; Moksha Ṛitau, the season of Merging with Śiva. These matters are outlined clearly on the agenda prepared at the Aadheenam by the Ekadanta Kulam and provided each kulapati at least one month in advance of the meetings. In planning activities, all kulapati groups refer to and seek to fulfill the guidelines within these Śaiva Dharma Śāstras for each season. No final decisions are made at these conclaves. In many cases, the Pīṭham participates in the meeting directly on a telephonic conference call. After the sum total of what has been heard is meditated upon, divine insight comes from the Pīṭham. These conclusions are then conveyed by the Pīṭham to the talaivars of the local missions to be put into action. In summary, the national kulapati chakravālas are information-gathering groups. The seasonal meetings of the national kulapatis set the tenor for the local missions. They are not action groups. They do not carry out decisions. They do not keep “minutes” that are moved and seconded. It is the local missions, at monthly council on mission meetings that manifest activities and report regularly to the Aadheenam.§
About the Following Chapter§
390 ¶It is said, among those who know of Indian spirituality, that after finding and following a satguru nothing is more essential to inner progress than the constant company of good souls—satsaṅga. Groups of Śiva’s devotees who have formed themselves into missions have a task to perform called sādhana through satsaṅga. The next chapter holds the outline of three such sādhana satsaṅgas, gatherings that uplift and purify all who attend. These times of togetherness, when the group helps the individual and the individual helps the group, are serious, soul-rewarding weekly experiences.§
he daughter of heaven has revealed Herself in the eastern region, all clothed in light. Faithfully She follows the path of ṛita dharma; well understanding, She measures out the regions.§
Ṛig Veda 1.124.3. VE, 808§
Just as the luminous day is born from light, so may the radiant singers shine far and wide! Truly, the poet’s wisdom enhances the glory of the Ordinance decreed by God, the Powerful, the Ancient.§
Atharva Veda, 4.1.5–6. VE, 105§
The Word, verily, is greater than name. The Word, in fact, makes known the Ṛig Veda, the Yajur Veda, the Sāma Veda, the Atharva Veda as the fourth, and the ancient lore as the fifth: the Veda of Vedas, the ritual for ancestors, calculus, the augural sciences, the knowledge of the signs of the times, ethics, political science, sacred knowledge, theology, knowledge of the spirits, military science, astrology, the science of snakes and of celestial beings. The Word also makes known heaven, earth, wind, space, the waters, fire, the Gods, men, animals, birds, grass and trees, all animals down to worms, insects and ants. It also makes known what is right and wrong, truth and untruth, good and evil, what is pleasing and what is unpleasing. Verily, if there were no Word, there would be knowledge neither of right and wrong, nor of truth and untruth, nor of the pleasing and unpleasing. The Word makes all this known. Meditate on the Word.§
Sāma Veda, ChandU 7.2.1. VE, 111§
With the help of the gardeners called Mind and Love, plucking the flower called Steady Contemplation, offering the water of the flood of the Self’s own bliss, worship the Lord with the sacred formula of silence!§
Lallā, IT, 360§
Homage to the source of health, and to the source of delight. Homage to the maker of health and to the maker of delight. Homage to the Auspicious and to the more Auspicious.§
Yajur Veda Tait. S 4.5.8. YvK, 359§
By means of the hymns one attains this world, by the sacrificial formulas the space in-between, by holy chant the world revealed by the sages. With the syllable Aum as his sole support, the wise man attains that which is peaceful, unaging, deathless, fearless—the Supreme.§
Atharva Veda, PrasnaU 5.7. VE, 775§