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Book of Vladimir Antonov "The New Upanishad: Structure and Cognition of the Absolute"

True monasticism consists not in wearing a particular uniform or haircut, not in participation in the rite of "initiation", and not in getting new names.
True monastic status can only be acquired as a result of one’s love and devotion to God and one’s personal spiritual efforts.

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Monasticism and monastic life

ON MONASTICISM

God pointed out to me at the necessity of restoring the tradition of true monasticism (in the form of a monastic order) for those few who, possessing sufficient experience in previous incarnations and great spiritual potential in the current one, totally devoted their lives to spiritual self-perfection and helping other people in this, and who have achieved a significant progress on this Path.

God declares that true monasticism consists not in wearing a particular uniform or haircut, not in participation in the rite of "initiation", and not in getting new names. All these represent just religious games. True monastic status cannot be purchased for money, but can only be acquired as a result of one’s love and devotion to God and one’s personal spiritual efforts.

True monasticism has nothing to do with parasitic way of life. Parasitism is a characteristic feature of pseudo-monks of degenerated religious schools.

Monasticism is incompatible with drinking alcohol, smoking, using other drugs, as well as with eating "killed" food (i.e. meat and fish).

True monasticism does not imply celibate (abstaining from sexual contacts). Sex should be neither prohibited nor suppressed; there should be another solution: sex must not hinder one’s spiritual work; it must not distract one’s attention from it. The attention of adepts should be totally focused on God as their Purpose and on serving Him by helping other people in their evolution.

And only those adepts who walk the spiritual Path together can be a married couple. "Group sex" and entertainments like this, which sometimes are put into religious form and practiced by people who play religion, are not acceptable on the true spiritual Path5.

True monasticism also does not imply retiring from the society, living in a monastery or in seclusion, as well as abandonment of the basic social duties.

In true monasticism there could be no segregation or discrimination based on nationality, sex or other characteristics. True patriotism must be understood as the consolidation of all devotees of God (the Highest Pater) under His guidance.

True monasticism implies that one is totally devoted to deliberate work for the Evolution of Universal Consciousness. The most important part of the work of every monk is continuous efforts on transforming oneself (as consciousness) according to the Plan of God for His children, and also helping other people in this. The formula of self-perfection of a man was suggested by God through Avatar Babaji: "Truth — Simplicity — Love — Serving God by serving people — Abolishment of egocentrism for the sake of merging with the Consciousness of God".

Success on this Path can be achieved through studying the historical spiritual experience of the people of Russia, India, China, Egypt, and other countries, total acceptance of the Teaching presented to people by Krishna, Gautama Buddha, Jesus Christ, Babaji, Sathya Sai Baba and Other Messiahs, prophets and successful spiritual adepts [6,9], through ethical self-transformation based on this Teaching of God, mastering the methods of psychic self-regulation, and meditation. The main direction of meditative training consists in the all-possible development of the spiritual heart (for more details see the books [7-9]). In this educational process, significant attention should be given to studying ecology and psychology, as well as to learning the basics of medicine and principles of maintaining good health. On the true spiritual Path there can be no perversions like "mortification of the flesh" through renouncing elementary hygiene and medicine, exhaustive fasting, wearing chains, or self-mutilation.

The monastic status is incompatible with craving to accumulate material wealth, all kinds of self-interest, violence, aggressiveness, falsehood, feeling of self-importance, egoistic sexuality, or the ability to be angry, envious, jealous, or gloomy.

The main virtues of a true monk are aspiring towards spiritual Perfection, including intellectual pursuits, caring for others (without being obtrusive), harming (possibly) no one, and self-sacrificial service for the sake of other people’s good.

A monk should value the time that was allotted to him by God for self-perfection in his physical body. And he must not digress for pursuing "earthly" pleasures. He should even eat healthy and thus delicious food not for the sake of pleasure, but in order to obtain the energy necessary for his self-development and service.

For an ordinary person work is an activity on getting money and material wealth for oneself and for one's family (or close friends). But for a monk work is an activity for the sake of God, for the sake of positive evolution of individual consciousnesses.

The life of true monks is a life of spiritual warriors, who constantly struggle with their imperfections and help others. This life of service passes in happiness and joy that grows more and more each day as the monk and his students approach the Creator.

* * *

At the final stages of his development, a spiritual seeker can learn to enter each loka and then switch his perception in breadth, similar to climbing down the ladder through hatches between floors of an empty building and looking around in each floor, studying what is inside them. One should fill the space inside each “floor” like this with oneself (as the energy of the spiritual heart), combining the states of “I” and “non-I” [7].

Having explored in this manner all of them, one “floor” at a time, one then needs to try to fill them all at the same time — at both sides of the “Mirror”.

Or, having expanded oneself as the spiritual heart over the Earth’s surface in the “Almightiness” meditation, one can enter it from below also with oneself in the form of the Fiery Mahadouble — as it were with a giant finger. Having transferred with consciousness into this “Finger”, one afterwards “flows” into the “Hand”, of which this “Finger” is a part; this “Hand” in turn, extends from the Universal Anahata of the Creator — from His Abode. All this is Me now.6

The mastery of this meditation opens the doors to even greater achievements.

 

 
 

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Monasticism and monastic life