Lemurian Scrolls

(1)

Sri Sri Swami Satchidananda, Founder of Satchidananda Ashram and Light of Truth Universal Shrine (LOTUS); renowned yoga master and visionary; Yogaville, Virginia

Lemurian Scrolls is a fascinating work. I am sure

the readers will find many new ideas concern-ing ancient mysteries revealed in this text, along with a deeper understanding of their impor-tance for the coming millenium.

Patricia-Rochelle Diegel, Ph.D, well known teacher, intuitive healer and consultant on past lives, the human aura and numerology; Las Vegas, Nevada

I have just read the Lemurian Scrolls and I am amazed and pleased and totally in tune with the material. I’ve spent thirty plus years doing past life consultation (approximately 50,000 to date). Plus I’ve taught classes, seminars and re-treats. But I’ve never found as complete a book on many important pieces of information as

Le-murian Scrolls. The LeLe-murian Scrolls will enlighten

all who read it and it will become a “Source” that will constantly be referred to by serious students, teachers, leaders and metaphysical and spiritual groups. I’ve told many clients and students about their origin from the Pleiades, and it’s exciting to know that we’ve discovered the Eighth Sister (only one more to find in the next century). It’s now time for the people on Earth to remember who they were and what their original purpose is about. There are a few who are remembering their origin and what their purpose is on Planet Terra (Earth). As they awaken they will start to awaken others and they in turn will awaken oth-ers, etc. When humankind gave up their “spiritual bodies” and took on earthling bodies, they forgot who they really were. Now is the time for them to reawaken, so they can help the rest of the

people on the planet. The time is now! Thank you so much for the wonderful information in your book! It has also opened up many new doorways for me.

K.L. Seshagiri Rao, Ph.D., Professor Emeritus, University of Virginia; Editor of the quarterly journal World Faiths Encounter; Chief Editor of the forthcoming

Encyclopedia of Hinduism

Sivaya Subramuniyaswami, a widely recog-nized spiritual preceptor of our times, un-veils in his Lemurian Scrolls esoteric wisdom concerning the divine origin and goal of life for the benefit of spiritual aspirants around the globe. Having transformed the lives of many of his disciples, it can now serve as a source of moral and spiritual guidance for the improvement and fulfillment of the indi-vidual and community life on a wider scale.

Ram Swarup, intellectual architect of Hindu spirituality and culture in India; founder of Voice of India; author: The Word as

Revelation, Understanding Islam Through Hadis;

New Delhi

Lemurian Scrolls is a very unusual kind of book

both in content and even more so in methodol-ogy. Lately we have gotten used to the idea of man’s journey to the moon and to his possible journey to other more distant planets in the fu-ture, but Lemurian Scrolls tells you about man’s actual journey to the Earth from the Pleiades mil-lions of years ago. The idea goes against our pres-ent scipres-entiﬁ c wisdom, but on that account alone we need not reject its possibility altogether. ¶Though man is apparently terrestrial, there is no difficulty in admitting that he derives energies, impulsions and inﬂ uences from the farthest cor-ners of the world. Some scientists believe that life on Earth has an unknown astral source. W REVIEWS & COMMENTS W

(2)

Sri Sri Swami Satchidananda, Founder of Satchidananda Ashram and Light of Truth Universal Shrine (LOTUS); renowned yoga master and visionary; Yogaville, Virginia

Lemurian Scrolls is a fascinating work. I am sure

the readers will find many new ideas concern-ing ancient mysteries revealed in this text, along with a deeper understanding of their impor-tance for the coming millenium.

Patricia-Rochelle Diegel, Ph.D, well known teacher, intuitive healer and consultant on past lives, the human aura and numerology; Las Vegas, Nevada

I have just read the Lemurian Scrolls and I am amazed and pleased and totally in tune with the material. I’ve spent thirty plus years doing past life consultation (approximately 50,000 to date). Plus I’ve taught classes, seminars and re-treats. But I’ve never found as complete a book on many important pieces of information as

Le-murian Scrolls. The LeLe-murian Scrolls will enlighten

all who read it and it will become a “Source” that will constantly be referred to by serious students, teachers, leaders and metaphysical and spiritual groups. I’ve told many clients and students about their origin from the Pleiades, and it’s exciting to know that we’ve discovered the Eighth Sister (only one more to find in the next century). It’s now time for the people on Earth to remember who they were and what their original purpose is about. There are a few who are remembering their origin and what their purpose is on Planet Terra (Earth). As they awaken they will start to awaken others and they in turn will awaken oth-ers, etc. When humankind gave up their “spiritual bodies” and took on earthling bodies, they forgot who they really were. Now is the time for them to reawaken, so they can help the rest of the

people on the planet. The time is now! Thank you so much for the wonderful information in your book! It has also opened up many new doorways for me.

K.L. Seshagiri Rao, Ph.D., Professor Emeritus, University of Virginia; Editor of the quarterly journal World Faiths Encounter; Chief Editor of the forthcoming

Encyclopedia of Hinduism

Sivaya Subramuniyaswami, a widely recog-nized spiritual preceptor of our times, un-veils in his Lemurian Scrolls esoteric wisdom concerning the divine origin and goal of life for the benefit of spiritual aspirants around the globe. Having transformed the lives of many of his disciples, it can now serve as a source of moral and spiritual guidance for the improvement and fulfillment of the indi-vidual and community life on a wider scale.

Ram Swarup, intellectual architect of Hindu spirituality and culture in India; founder of Voice of India; author: The Word as

Revelation, Understanding Islam Through Hadis;

New Delhi

Lemurian Scrolls is a very unusual kind of book

both in content and even more so in methodol-ogy. Lately we have gotten used to the idea of man’s journey to the moon and to his possible journey to other more distant planets in the fu-ture, but Lemurian Scrolls tells you about man’s actual journey to the Earth from the Pleiades mil-lions of years ago. The idea goes against our pres-ent scipres-entiﬁ c wisdom, but on that account alone we need not reject its possibility altogether. ¶Though man is apparently terrestrial, there is no difficulty in admitting that he derives energies, impulsions and inﬂ uences from the farthest cor-ners of the world. Some scientists believe that life on Earth has an unknown astral source.

(3)

ilamauiryana< pata=aiNa

THE BEAUTIFUL ART ON THE COVER OF LEMURIAN SCROLLS IS THE WORK OF S. RAJAM OF CHENNAI, DONE

in watercolors on wood, commissioned in 2000 by Hima-layan Academy. It illustrates man’s arrival on Earth some four million years ago during a golden era, as described in this col-lection of ancient âkâßic records read clairvoyantly in 1973 by Satguru Sivaya Subramuniyaswami, chronicling the origin of man on this planet and his early life and experiences. According to these mystical revelations, this gen-eration of souls migrated here in their subtle, soul bodies, many traveling first through the Sun. Shown in the foreground are two beings who arrived earlier and have fully manifested physical bodies. They are offering fruits and flowers

(which were much larger then than now) to assist a new arrival in developing an Earth body. The arriving soul has taken his place on a sacred pedestal

established for this purpose. A physical body will coalesce around his soul body and become more and more dense as he absorbs the

sub-tle prâ∫as of the fruits, flowers and other substances. As Hindus believe, the ultimate attainment, nirvikalpa samâdhi,

real-ization of the Self, God, is possible only in a physical body. This requires living on a fire planet such

(4)

ilamauiryana< pata=aiNa

THE BEAUTIFUL ART ON THE COVER OF LEMURIAN SCROLLS IS THE WORK OF S. RAJAM OF CHENNAI, DONE

in watercolors on wood, commissioned in 2000 by Hima-layan Academy. It illustrates man’s arrival on Earth some four million years ago during a golden era, as described in this col-lection of ancient âkâßic records read clairvoyantly in 1973 by Satguru Sivaya Subramuniyaswami, chronicling the origin of man on this planet and his early life and experiences. According to these mystical revelations, this gen-eration of souls migrated here in their subtle, soul bodies, many traveling first through the Sun. Shown in the foreground are two beings who arrived earlier and have fully manifested physical bodies. They are offering fruits and flowers

(which were much larger then than now) to assist a new arrival in developing an Earth body. The arriving soul has taken his place on a sacred pedestal

established for this purpose. A physical body will coalesce around his soul body and become more and more dense as he absorbs the

sub-tle prâ∫as of the fruits, flowers and other substances. As Hindus believe, the ultimate attainment, nirvikalpa samâdhi,

real-ization of the Self, God, is possible only in a physical body. This requires living on a fire planet such

(5)

Satguru Sivaya

Subramuniyaswami

Angelic Prophecies

Revealing Human Origins

ilamauiryana< pata=aiNa

maanauSamaUlapa=k[axak\[

dEivak[BaivaSyak[Tanama<

Second Edition Copyright

_©

2006 Himalayan Academy

Lemurian Scrolls, Angelic Prophecies Revealing Human Origins was first

published by Himalayan Academy in 1998. All rights are reserved. This book may be used to share the Hindu Dharma with others on the spiri-tual path, but reproduced only with the publisher’s prior written consent. Lovingly designed and typeset by the âchâryas and swâmîs of the Saiva Siddhanta Yoga Order, 107 Kaholalele Road, Kapaa, Hawaii 96746-9304 USA.

Published by

Himalayan Academy India • USA

PRINTEDINMALAYSIABYSAMPOORNAPRINTERSSDNBHD BYARRANGEMENTWITHUMAPUBLICATIONS

Library of Congress Catalog Card Number 2005938327 ISBN-13: 978-0-945497-79-0

(6)

Satguru Sivaya

Subramuniyaswami

Angelic Prophecies

Revealing Human Origins

ilamauiryana< pata=aiNa

maanauSamaUlapa=k[axak\[

dEivak[BaivaSyak[Tanama<

Second Edition Copyright

_©

2006 Himalayan Academy

Lemurian Scrolls, Angelic Prophecies Revealing Human Origins was first

published by Himalayan Academy in 1998. All rights are reserved. This book may be used to share the Hindu Dharma with others on the spiri-tual path, but reproduced only with the publisher’s prior written consent. Lovingly designed and typeset by the âchâryas and swâmîs of the Saiva Siddhanta Yoga Order, 107 Kaholalele Road, Kapaa, Hawaii 96746-9304 USA.

Published by

Himalayan Academy India • USA

PRINTEDINMALAYSIABYSAMPOORNAPRINTERSSDNBHD BYARRANGEMENTWITHUMAPUBLICATIONS

Library of Congress Catalog Card Number 2005938327 ISBN-13: 978-0-945497-79-0

(7)

Foreword

opak==[ma:

S

ATGURU SIVAYA SUBRAMUNIYASWAMI HAD A UNIQUE

APPROACH TO ACQUIRING KNOWLEDGE. WHEREAS MOST PEO-PLE WOULD LOOK FOR ANSWERS IN BOOKS WRITTEN BY OTH-ERS, HE WOULD SIMPLY LOOK WITHIN HIMSELF BY TAPping his superconscious or intuitive mind. An interesting example of this occurred in 1968. Gurudeva was leading a travel-study program in Ascona, Switzer-land, with a group of thirty-two students. He was teaching them the inside of themselves experienced in meditation and found it challenging to find precise enough words to describe these subtle and profound states of con-sciousness. Gurudeva solved the problem by bringing forth from within his intuitive mind a new language, called Shûm. He heard the words, saw the script and knew the meanings of this language that came forth from deep within the superconscious. ¶This book, Lemurian Scrolls, is another example of how Gurudeva explored the inner mind for answers. In 1970, he had three monasteries in the United States with some thirty-five young monks within them. Gurudeva was in need of traditional principles to effectively guide and govern the monasteries, provide a traditional Hindu monastic life to the monastics and catalyze their spiritual unfoldment. Instead of trying to acquire books from India on the subject, Gurudeva turned within for the knowledge. His guru, Yogaswami of Jaffna, Sri Lan-ka, spoke of this process when he said, “The book is within you. Turn over the leaves and study.” In the âkâßic library Gurudeva found the knowledge he was seeking, and much more as well—knowledge of mankind’s jour-ney to Earth from the Pleaides and other planets in the pursuit of unfold-ing into the ultimate attainment, realization of the Self within, informa-tion about ancient Lemuria and its spiritual culture, the vast cycles of time governing periods of spiritual awakening and spiritual darkness on this planet and the relationship between the galaxy’s Central Sun, man’s conciousness and the ku∫∂alinî force. The monks were, of course, quite amazed by and enthralled with this mystic information. They adapted their life to this wisdom, and even today the ideals and principles you will encounter herein are an integral part of each monk’s daily life.

Satguru Bodhinatha Veylanswami 163rd Jagadâchârya of the Nandinâtha Sampradâya’s Kailâsa Paramparâ Guru Mahâsannidhânam

(8)

Foreword

opak==[ma:

S

ATGURU SIVAYA SUBRAMUNIYASWAMI HAD A UNIQUE

APPROACH TO ACQUIRING KNOWLEDGE. WHEREAS MOST PEO-PLE WOULD LOOK FOR ANSWERS IN BOOKS WRITTEN BY OTH-ERS, HE WOULD SIMPLY LOOK WITHIN HIMSELF BY TAPping his superconscious or intuitive mind. An interesting example of this occurred in 1968. Gurudeva was leading a travel-study program in Ascona, Switzer-land, with a group of thirty-two students. He was teaching them the inside of themselves experienced in meditation and found it challenging to find precise enough words to describe these subtle and profound states of con-sciousness. Gurudeva solved the problem by bringing forth from within his intuitive mind a new language, called Shûm. He heard the words, saw the script and knew the meanings of this language that came forth from deep within the superconscious. ¶This book, Lemurian Scrolls, is another example of how Gurudeva explored the inner mind for answers. In 1970, he had three monasteries in the United States with some thirty-five young monks within them. Gurudeva was in need of traditional principles to effectively guide and govern the monasteries, provide a traditional Hindu monastic life to the monastics and catalyze their spiritual unfoldment. Instead of trying to acquire books from India on the subject, Gurudeva turned within for the knowledge. His guru, Yogaswami of Jaffna, Sri Lan-ka, spoke of this process when he said, “The book is within you. Turn over the leaves and study.” In the âkâßic library Gurudeva found the knowledge he was seeking, and much more as well—knowledge of mankind’s jour-ney to Earth from the Pleaides and other planets in the pursuit of unfold-ing into the ultimate attainment, realization of the Self within, informa-tion about ancient Lemuria and its spiritual culture, the vast cycles of time governing periods of spiritual awakening and spiritual darkness on this planet and the relationship between the galaxy’s Central Sun, man’s conciousness and the ku∫∂alinî force. The monks were, of course, quite amazed by and enthralled with this mystic information. They adapted their life to this wisdom, and even today the ideals and principles you will encounter herein are an integral part of each monk’s daily life.

Satguru Bodhinatha Veylanswami 163rd Jagadâchârya of the Nandinâtha Sampradâya’s Kailâsa Paramparâ Guru Mahâsannidhânam

(9)

Dedication

samapa*Nama<

T

HESE PAGES ARE TRULY MYSTIC IN MORE WAYS THAN ONE. THE

SIDDHI THAT WAS USED TO READ THESE REVEALING

MANU-SCRIPTS IN TWO ANCIENT LANGUAGES WAS IMPREGNATED IN ME BY MY SATGURU DURING SANNYÅSA INITIATION. IT IS A very special siddhi that is only activated by the great ones on “the oth-er side“—not unlike a real vision, which one does not attain at will but which comes as a grace—an opening allowed by the inner plane masters when they want to be seen or have their message heard by mankind.

Lemu-rian Scrolls is sincerely dedicated, with full prapatti, a total surrender, to

my satguru, Siva Yogaswami, born 126 years ago, on May 29, 1872. It is his darshan’s ßakti that is doing it all, it truly is, then as now. It was a wonder-fully rewarding experience to have this momentary window open in the

âkâßa, enabling me to read these epistles as easily as one would read the

credits on television after the performance. The writing was clear, the lan-guage, though foreign to my external mind, was immediately translated through the superconscious intelligence. There are no words to convey the feelings of appreciation for these revelations being made available by the kind souls within the inner worlds wanting to make our history known to Earthlings. ¶Satguru Yogaswami had developed the powers of clairvoy-ance and clairaudience while seated under an olive tree night and day for four years. His was an incomparable life as satguru, spiritual leader of over a million in the island country of Sri Lanka. He saw into the future with extreme, even uncanny, accuracy. He knew of happenings in his devotees’ lives, though they may have been hundreds or thousands of miles away. He appeared to them in his subtle body in times of danger to give warn-ing, in times of temptation to give strength, in times of uncertainty to give faith’s gifts. His visions anticipated the present-day ethnic war in Sri Lanka, which he described to devotees decades before it happened, of his pain-ful sight into their future, of their future anguish and suffering, of their dispersal and their despairing fate. Such was the profound insight of this Great One whose ability to see in subtle ways is still legendary. ¶Appreci-ate Lemurian Scrolls as a treasure upon which your life and perceptions of life are reformed. They were for twenty-five years entrusted only to the resident monks of my monasteries, the ma†havâsis. Now, from me to you, dear one. Read them, absorb them, honor them as we have all these many, many years. Jai! Satguru Siva Yogaswami, Jai!

P OR TR AIT OF S A T G UR U Y OG A S W AMI, B Y S RI INDR A SHARMA

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Dedication

samapa*Nama<

T

HESE PAGES ARE TRULY MYSTIC IN MORE WAYS THAN ONE. THE

SIDDHI THAT WAS USED TO READ THESE REVEALING

MANU-SCRIPTS IN TWO ANCIENT LANGUAGES WAS IMPREGNATED IN ME BY MY SATGURU DURING SANNYÅSA INITIATION. IT IS A very special siddhi that is only activated by the great ones on “the oth-er side“—not unlike a real vision, which one does not attain at will but which comes as a grace—an opening allowed by the inner plane masters when they want to be seen or have their message heard by mankind.

Lemu-rian Scrolls is sincerely dedicated, with full prapatti, a total surrender, to

my satguru, Siva Yogaswami, born 126 years ago, on May 29, 1872. It is his darshan’s ßakti that is doing it all, it truly is, then as now. It was a wonder-fully rewarding experience to have this momentary window open in the

âkâßa, enabling me to read these epistles as easily as one would read the

credits on television after the performance. The writing was clear, the lan-guage, though foreign to my external mind, was immediately translated through the superconscious intelligence. There are no words to convey the feelings of appreciation for these revelations being made available by the kind souls within the inner worlds wanting to make our history known to Earthlings. ¶Satguru Yogaswami had developed the powers of clairvoy-ance and clairaudience while seated under an olive tree night and day for four years. His was an incomparable life as satguru, spiritual leader of over a million in the island country of Sri Lanka. He saw into the future with extreme, even uncanny, accuracy. He knew of happenings in his devotees’ lives, though they may have been hundreds or thousands of miles away. He appeared to them in his subtle body in times of danger to give warn-ing, in times of temptation to give strength, in times of uncertainty to give faith’s gifts. His visions anticipated the present-day ethnic war in Sri Lanka, which he described to devotees decades before it happened, of his pain-ful sight into their future, of their future anguish and suffering, of their dispersal and their despairing fate. Such was the profound insight of this Great One whose ability to see in subtle ways is still legendary. ¶Appreci-ate Lemurian Scrolls as a treasure upon which your life and perceptions of life are reformed. They were for twenty-five years entrusted only to the resident monks of my monasteries, the ma†havâsis. Now, from me to you, dear one. Read them, absorb them, honor them as we have all these many, many years. Jai! Satguru Siva Yogaswami, Jai!

P OR TR AIT OF S A T G UR U Y OG A S W AMI, B Y S RI INDR A SHARMA

(11)

ivaSayasaUcaI

Foreword

opak==[ma:

. . . v

Dedication

samapa*Nama<

. . . .vii

Preface

pa=staavana\

. . . xv

Introduction

BaUimak[a

. . . xxix

Chapter 1: Pilgrimage to Planet Earth

BaUga=hyaata=a

. . . 3

Man migrates from various planets to the young, fiery globe called Earth in the Sat Yuga, the age of enlightenment, to continue his evo-lution 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. Chapter 2: The Cycle of Yugas

yaugacak=[ma<

. . . 13

During the lush Tretâ 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. Chapter 3: The First Temples

pa=Tama maindraiNa

. . . 23

Temples are established around pedestals on which our Lords, the Mahâdevas, come and materialize temporary bodies and send out rays of blessing and knowledge. Our mission is to channel the pris-tine cosmic rays to stabilize the rest of the population. Prophets fore-tell of life in the Kali Yuga, when too few strands of culture persist. Chapter 4: Gods, Goals and Gurus

mahadevaa: la#yaaiNa gaurvaxca

. . . 35

Walled monasteries, headed by master gurus, are created to seques-ter unfolded souls dedicated to serving as pure channels for the di-vine force. Our gurus and Mahâdevas 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. Chapter 5: Monastery Culture

maQsa\sk&[ita:

. . . 43

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.

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ivaSayasaUcaI

Foreword

opak==[ma:

. . . v

Dedication

samapa*Nama<

. . . .vii

Preface

pa=staavana\

. . . xv

Introduction

BaUimak[a

. . . xxix

Chapter 1: Pilgrimage to Planet Earth

BaUga=hyaata=a

. . . 3

Man migrates from various planets to the young, fiery globe called Earth in the Sat Yuga, the age of enlightenment, to continue his evo-lution 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. Chapter 2: The Cycle of Yugas

yaugacak=[ma<

. . . 13

During the lush Tretâ 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. Chapter 3: The First Temples

pa=Tama maindraiNa

. . . 23

Temples are established around pedestals on which our Lords, the Mahâdevas, come and materialize temporary bodies and send out rays of blessing and knowledge. Our mission is to channel the pris-tine cosmic rays to stabilize the rest of the population. Prophets fore-tell of life in the Kali Yuga, when too few strands of culture persist. Chapter 4: Gods, Goals and Gurus

mahadevaa: la#yaaiNa gaurvaxca

. . . 35

Walled monasteries, headed by master gurus, are created to seques-ter unfolded souls dedicated to serving as pure channels for the di-vine force. Our gurus and Mahâdevas 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. Chapter 5: Monastery Culture

maQsa\sk&[ita:

. . . 43

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.

(13)

Page x Chapter 12: The Great God, Íiva

mahadeva: ixava:

. . . 103 We have reached the era of preservation. As we come to the end of the Tretâ 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 Dvâpara Yuga.

Chapter 13: Continuity of Wisdom

$anapa=vaah:

. . . 111

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 ba-sis to carry the Íiva darshan and teach our ancient culture.

Chapter 14: Egoless Service

inar£arsaevaa

. . . 119

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 Mahâdevas. 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.

Chapter 15: The Secret Order of Masters

gaUZnaaTasa\Ga:

. . . 127

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 ®ishi of this order of the ku∫∂alinî is an agent of Lord Subramaniam in setting old patterns anew.

Chapter 16: The Yoga of Celibacy

ba=Hmacaya* tapasya:

. . . 135

As the Kali Yuga looms closer, the ku∫∂alinî expresses itself through sexual desire. In our monasteries, those who previously mated per-form brahmacharya tapas to dissolve psychic bonds and cease the mating instinct. Various forms of yoga are practiced to quiet the ani-mal nerve system, mature the inner bodies and seek the Self.

Chapter 17: The Monastery Wall

maQpa=ak[ar:

. . . 145

Sitting and living outside our wall are aspirants begging admit-tance, 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. Our skills are many, including telepathy, teleportation and carving

statues, always in a state of completion, until they disappear.

Chapter 6: Diet and Destiny

Aahar: pa=yaaejana\ ca

. . . 53

Milk, seeds and nuts, honey, pollen and fruit mixed in right propor-tion provide our nourishment. Our main task now is preparing this planet for human life during the coming millennia. When a monas-tery is closed down, we form a lake to preserve the sacred vortex as a site of worship and austerity a million years hence.

Chapter 7: Monastic Training

maQpa=ixa#aNama<

. . . 63

Training for our Lemurian priesthood is detailed and exacting, care-fully outlined in âkâßic 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.

Chapter 8: Lemurian Sâdhakas

ilamauiryana< saaDak[a:

. . . 71

Most of our monastics are still in original bodies. Our Lemurian

sâdhakas, 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.

Chapter 9: Emulating Our Original State

svasvaFpa spad*na

. . . 79

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.

Chapter 10: Areas of Service

saevaa#ae}aiNa

. . . 87

All of the Lemurian monastics are of the male gender, and those who never mated are chosen. Through the artisan-apprentice sys-tem, each is taught to serve our guru and the Mahâdevas 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.

Chapter 11: Mystic Skills

gauHyak[aExalaaina

. . . 95

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 ar-tisans 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. Page x

(14)

Page x Chapter 12: The Great God, Íiva

mahadeva: ixava:

. . . 103 We have reached the era of preservation. As we come to the end of the Tretâ 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 Dvâpara Yuga.

Chapter 13: Continuity of Wisdom

$anapa=vaah:

. . . 111

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 ba-sis to carry the Íiva darshan and teach our ancient culture.

Chapter 14: Egoless Service

inar£arsaevaa

. . . 119

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 Mahâdevas. 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.

Chapter 15: The Secret Order of Masters

gaUZnaaTasa\Ga:

. . . 127

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 ®ishi of this order of the ku∫∂alinî is an agent of Lord Subramaniam in setting old patterns anew.

Chapter 16: The Yoga of Celibacy

ba=Hmacaya* tapasya:

. . . 135

As the Kali Yuga looms closer, the ku∫∂alinî expresses itself through sexual desire. In our monasteries, those who previously mated per-form brahmacharya tapas to dissolve psychic bonds and cease the mating instinct. Various forms of yoga are practiced to quiet the ani-mal nerve system, mature the inner bodies and seek the Self.

Chapter 17: The Monastery Wall

maQpa=ak[ar:

. . . 145

Sitting and living outside our wall are aspirants begging admit-tance, 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. Our skills are many, including telepathy, teleportation and carving

statues, always in a state of completion, until they disappear.

Chapter 6: Diet and Destiny

Aahar: pa=yaaejana\ ca

. . . 53

Milk, seeds and nuts, honey, pollen and fruit mixed in right propor-tion provide our nourishment. Our main task now is preparing this planet for human life during the coming millennia. When a monas-tery is closed down, we form a lake to preserve the sacred vortex as a site of worship and austerity a million years hence.

Chapter 7: Monastic Training

maQpa=ixa#aNama<

. . . 63

Training for our Lemurian priesthood is detailed and exacting, care-fully outlined in âkâßic 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.

Chapter 8: Lemurian Sâdhakas

ilamauiryana< saaDak[a:

. . . 71

Most of our monastics are still in original bodies. Our Lemurian

sâdhakas, 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.

Chapter 9: Emulating Our Original State

svasvaFpa spad*na

. . . 79

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.

Chapter 10: Areas of Service

saevaa#ae}aiNa

. . . 87

All of the Lemurian monastics are of the male gender, and those who never mated are chosen. Through the artisan-apprentice sys-tem, each is taught to serve our guru and the Mahâdevas 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.

Chapter 11: Mystic Skills

gauHyak[aExalaaina

. . . 95

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 ar-tisans 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. Page x

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Page xii Chapter 24: Divine Qualities of Foods

AaharaNaa\ idvyagauNaa:

. . . 209

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 regu-lated so that our nature is sublime and our nerve system strong. Chapter 25: Ku∫∂alinî, the Primal Force

ku[NzilanaI pa=Daanaxaikta

. . . 219

Looking ahead, we see a time, after the clash of forces that marks the Kali Yuga, a new awakening and understanding as the ku∫∂alinî 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 prac-ticed by advanced souls for right alignment with the ku∫∂alinî ray. Chapter 26: Ku∫∂alinî Tapas

ku[NzilanaItapa:

. . . 229

Tapas, austerity, controls the fire as the ku∫∂alinî, 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 externaliza-tion. Chapter 27: Family Ties

k[quumba kbanDanaaina

. . . 239

Devout Íaivite 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. Tra-ditionally, at age 14, he enters the monastery, never looking back. In all cases it is important that the mother surrender him to his destiny. Timeline

k[alacak[Ò

. . . .245

Conclusion

inava*hNama<

. . . 257

Glossary

sabdk[aexa

. . . .265

Index

Anauk=[maiNak[

. . . 299

Colophon

Antyavacanama<

. . . 321

Chapter 18: Guru and Disciple

gauf: ixaSyaxca

. . . 153

Each of us works to follow our guru’s instructions implicitly, to cap-ture 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 dis-ciples. Chapter 19: The Senior Minority Group

vairSQalpa sa\Kyak[vaga*:

. . . 159

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 monas-tery’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. Chapter 20: Monastery Procedures

maQcairta:

. . . 169

The senior minority group is made up of the senior third of the mon-astery population determined according to a special formula. They conclave in secret to channel the Íiva darshan, to receive the guru’s instructions via the Umâga∫eßa and convey those instructions to the groups and individuals via the Hanumân and Umâdeva. Chapter 21: Training and Discipline

pa=ixa#aNaanau xaasanae

. . . 179

New monasteries, formed either by sâdhakas 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. Chapter 22: Wall Protocol

pa=ak[ar ixaSQacaar:

. . . 189

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. Chapter 23: Purity of Purpose

o¨ˇexya paiva}ataa

. . . 199

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 sâdhana 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. Page xii

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Page xii Chapter 24: Divine Qualities of Foods

AaharaNaa\ idvyagauNaa:

. . . 209

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 regu-lated so that our nature is sublime and our nerve system strong. Chapter 25: Ku∫∂alinî, the Primal Force

ku[NzilanaI pa=Daanaxaikta

. . . 219

Looking ahead, we see a time, after the clash of forces that marks the Kali Yuga, a new awakening and understanding as the ku∫∂alinî 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 prac-ticed by advanced souls for right alignment with the ku∫∂alinî ray. Chapter 26: Ku∫∂alinî Tapas

ku[NzilanaItapa:

. . . 229

Tapas, austerity, controls the fire as the ku∫∂alinî, 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 externaliza-tion. Chapter 27: Family Ties

k[quumba kbanDanaaina

. . . 239

Devout Íaivite 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. Tra-ditionally, at age 14, he enters the monastery, never looking back. In all cases it is important that the mother surrender him to his destiny. Timeline

k[alacak[Ò

. . . .245

Conclusion

inava*hNama<

. . . 257

Glossary

sabdk[aexa

. . . .265

Index

Anauk=[maiNak[

. . . 299

Colophon

Antyavacanama<

. . . 321

Chapter 18: Guru and Disciple

gauf: ixaSyaxca

. . . 153

Each of us works to follow our guru’s instructions implicitly, to cap-ture 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 dis-ciples. Chapter 19: The Senior Minority Group

vairSQalpa sa\Kyak[vaga*:

. . . 159

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 monas-tery’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. Chapter 20: Monastery Procedures

maQcairta:

. . . 169

The senior minority group is made up of the senior third of the mon-astery population determined according to a special formula. They conclave in secret to channel the Íiva darshan, to receive the guru’s instructions via the Umâga∫eßa and convey those instructions to the groups and individuals via the Hanumân and Umâdeva. Chapter 21: Training and Discipline

pa=ixa#aNaanau xaasanae

. . . 179

New monasteries, formed either by sâdhakas 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. Chapter 22: Wall Protocol

pa=ak[ar ixaSQacaar:

. . . 189

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. Chapter 23: Purity of Purpose

o¨ˇexya paiva}ataa

. . . 199

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 sâdhana 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. Page xii

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Preface

pa=staavana\

How Did Man Arrive on Earth?

E

VERY CULTURE ON EARTH HAS PONDERED THE QUES-TION, “HOW DID WE GET HERE?” PROFOUND, DIVINE AN-SWERS HAVE BEEN FORMULATED THROUGH THE AGES. SEVERAL, DRAWN FROM THE WORLD’S OLDEST AND new-est cultures and religions, are summarized or retold in this resource section. Today we seem to be on the verge of completely losing our sense of divine origin and purpose as more and more people accept the verdict of Darwinian science—that we are the chance result of billions of years of evolution from single-celled creatures, to sea-born creatures, to reptiles, birds, mammals, to apes and finally to man. We need not accept at face value this Godless judgment about our origins. Hinduism and other religions hold that there is more to existence than mere physical reality, and that a transcendent intel-ligence inheres and instructs the development of this universe, in-cluding the observed processes of evolution. Here we introduce their poignant citations from legends and ancient texts. Then we present the likelihood of intelligent life elsewhere in our galaxy, exploring the intriguing fact that man did not originate on Earth at all, but came here from other planets. So, before we begin what may be the greatest creation myth of all, let’s view some of the accounts that our international monthly magazine, HINDUISM TODAY, researched in June of 1996. All this serves to lend a complementary view to that found in

Lemurian Scrolls, Angelic Prophecies Revealing Human Origins.

What the World’s Religions Teach

T

he Australian Aborigines are likely the oldest tribe on our

planet, with a known continuity of cultural history dating back 50,000 years. They speak of the “Dreamtime” of the dis-tant past when the Gods walked on the Earth and created people, sacred places, animals and the ways of human society. They believe a jiva or guruwari, a “seed power,” is deposited in the Earth, “a

(18)

sym-Preface

pa=staavana\

How Did Man Arrive on Earth?

E

VERY CULTURE ON EARTH HAS PONDERED THE QUES-TION, “HOW DID WE GET HERE?” PROFOUND, DIVINE AN-SWERS HAVE BEEN FORMULATED THROUGH THE AGES. SEVERAL, DRAWN FROM THE WORLD’S OLDEST AND new-est cultures and religions, are summarized or retold in this resource section. Today we seem to be on the verge of completely losing our sense of divine origin and purpose as more and more people accept the verdict of Darwinian science—that we are the chance result of billions of years of evolution from single-celled creatures, to sea-born creatures, to reptiles, birds, mammals, to apes and finally to man. We need not accept at face value this Godless judgment about our origins. Hinduism and other religions hold that there is more to existence than mere physical reality, and that a transcendent intel-ligence inheres and instructs the development of this universe, in-cluding the observed processes of evolution. Here we introduce their poignant citations from legends and ancient texts. Then we present the likelihood of intelligent life elsewhere in our galaxy, exploring the intriguing fact that man did not originate on Earth at all, but came here from other planets. So, before we begin what may be the greatest creation myth of all, let’s view some of the accounts that our international monthly magazine, HINDUISM TODAY, researched in June of 1996. All this serves to lend a complementary view to that found in

Lemurian Scrolls, Angelic Prophecies Revealing Human Origins.

What the World’s Religions Teach

T

he Australian Aborigines are likely the oldest tribe on our

planet, with a known continuity of cultural history dating back 50,000 years. They speak of the “Dreamtime” of the dis-tant past when the Gods walked on the Earth and created people, sacred places, animals and the ways of human society. They believe a jiva or guruwari, a “seed power,” is deposited in the Earth, “a

(19)

sym-Page xvi Preface

plished, were born the hymns and the melodies; from this were born the sacrificial formulas. When they divided up the Man, his mouth became the brâhmin; his arms became the warrior-prince, his legs the common man who plies his trade. The lowly serf was born from his feet. The Moon was born from his mind; the Sun came into being from his eye; from his mouth came Indra and Agni, while from his breath the Wind was born.”

The Purâ∫as speak of Manu, progenitor of our race. In the Íiva

Purâ∫a, Brahmâ said, “Dharma, the means for achievement of

every-thing, born of me, assumed the form of Manu at my bidding. I cre-ated from the different parts of my body innumerable sons. I was then prompted by Íiva present within me and hence I split myself into two; one had the form of a woman and the other half that of a man. That man was Svayambhuva Manu, the greatest of the means of creation. The woman was Satarupa, a yoginî, an ascetic woman. Together they created beings. Their sons and progeny are spread over the world both mobile and immobile.”

Sikhism follows Hindu traditions of origins. Buddha taught that

this world will come to an end, but that in time a new world will evolve again. Certain karmas will cause souls to again seek life in the body. Others will follow and become more and more attached to the body, developing passion, selfishness and other evils. The Bud-dhist scripture Saddharma Pundarika mentions that there are so many worlds beyond this one that no one “should be able to imag-ine, weigh, count or determine their number.” The Jains hold that

the world, souls and time are uncreated, unbeginning and unending. The world exists through its own being and is divided into heaven, earth and hell.

Abrahamic Religions: The Hebrews, Christians and Muslims all

hold more or less to the creation story given in the Bible’s first chap-ter. “In the beginning God created the heaven and the Earth. And the Earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, ‘Let there be light:’ and there was light. And God saw the light, that it was good: and God divided the light from the dark-ness. And God said, ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.…’ And God said, bolic footprint of the metaphysical beings whose actions created our

world,” states Australian author Robert Lawlor. “We have been here since the time before time began,” explains an Aboriginal elder. “We have come directly out of the Dreamtime of the great Creative An-cestors. We have lived and kept the Earth as it was on the First Day. All other peoples of the world came from us.”

Hinduism has several creation accounts, of which the central is

found in the ‰ig Veda, telling of the Cosmic Man, Purusha, who was sacrificed, as in a yajña, by the Gods to create man. The Purusha is a divine emanation of God, understood in at least one sense as the individuation of consciousness, the personal aspect of Divinity. It is this individuated consciousness that is offered and divided by the Gods to create all of the physical universe, humans, animals and plants. Three-fourths of the Purusha remains “ascended high” and “one fourth took birth again down here,” the hymn explains, meaning that what we see is only one quarter of reality, the remaining being in divine form. Further elaborations of the creation are told in the

Purâ∫as, Dharma Íâstras and other scriptures. Manu Dharma Íâstra

I.11–119, for example, describes the creation of heaven and Earth, of the soul and of individual creatures. Manu, son of the first being, performed tapas, very difficult austerities, to create ten great sages who then created seven other Manus, the progenitors of the human race in each age.

Man, according to the Vedas, is the result of the Gods’ sacrifice of the divine, primordial form of man. In a concept also found among many other peoples, the parts of this first being became the vari-ous living creatures, including man. The ‰ig Veda states, “Thvari-ousand- “Thousand-headed is the Man [Purusha] with a thousand eyes, a thousand feet; encompassing the Earth on all sides, he exceeded it by ten fingers’ breadth. That Man, indeed, is this All, what has been and what is to be, the Lord of the immortal spheres which he surpasses by consum-ing food. Such is the measure of his might, and greater still than this is Man. All beings are a fourth of him, three-fourths are the immor-tal in heaven. Using the Man as their oblation, the Gods performed the sacrifice. This evolved Man, then first born, they besprinkled on the sacred grass. With him the Gods performed the sacrifice, as did also the heavenly beings and seers. From this sacrifice, fully

accom-Page xvi Preface

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Page xvi Preface