Practice vs Form – Right Relationship to the Adept – A Study by Beezone

Adi Da Samraj



January 7, 2006


The following are notes take by Beezone in:

A Study of where the errors lie and therefore where the focus lay,

(all parentheses are Adi Da speaking)



People’s lives as devotees
altogether is associated with just a superficial exchange
culturally. You’re not getting down to it with people. They’re doing the superficial sadhana kind of game
that tends to be promoted these days in this culture. Let’s
have a smiling social exchange, or whatever you all do



It never winds up having any depth to it, where people
really get down to what ego is about and cut through it, no
nonsense – instead of this endless accommodation of
superficial social arranging, superficial social manner.

The Process of Depth

Stages of Practice

The Place Where Sadhana Begins



The culture is not managed profoundly. It’s managed
superficially as a social club rather than an environment of
renunciation purposed to Realization.

Adidam and The First Three Stages of Life

Pardox of Entanglement – “What it truly is all about and how to correct yourselves, individually and collectively”



So, everybody, generally speaking, is wrapped up in
their emotional-sexual this and that, as long as they’ve
been in My Company, and long before they ever came into My
Company. They’ve never made yoga out of it. They’ve never
made a renunciate life out of it. They’re bound in it. So it’s not right practice. And yet you put on the
false face and the double speak and social persona of
somebody who is supposed to be a devotee, while at the same
time they go to work and have an intimate and all that sort
of stuff. It becomes acceptable in this consumer kind of
cultism. But it is not; it has nothing to do with the
transcending of egoity and living a real life of sadhana.

Make the Body a Yoga Body“There is no yoga If the very cells do not begin to intuit the Divine.”

The Vital is Asleep



In that domain, the ordinary things of life, including
sexuality, have got to be taken by the throat and dealt with
unambiguously and for real, seriously, because it is a
context of utter bondage. And people are never going to go beyond that
[inaudible] friendly local friendly devotee-servant.
They’re never going to go beyond this social religiosity
mode, which is based on identification, illusions of bodily
self, until there is this serious embrace of the foundation

The gathering mustn’t be let off the hook about the
Five Issues with Me. It’s obligatory, plain old. There has
to be the cultural management, a functioning authority in
Adidam that manages devotees in terms of real, right
practice. If you have a culture that’s accommodating people in
their superficiality, then you don’t have serious profoundly
practicing anybody. Everybody gets reduced to that casual
exchange and that lower order of busyness of life, and
there’s no real seriousness in it. And no real seriousness then even relative to the
ordinary life matters, including sexuality. It’s just
superficial bondage, superficial participation in

People, somehow by their superficial reading of My
Teaching, feel that it’s somehow okay, that My Teaching
allows for that. No, it doesn’t. It’s being misrepresented. You have all this Teaching
and what is it doing? It’s being used to justify people in
their ordinary lives. There’s obviously something really wrong in that. It doesn’t justify people living ordinary lives. It is
a great but wholly positive demand, and it requires
seriousness and intense participation, and getting on with
it. And those who don’t want to do that, or like being
slow and laid back and so forth, are defining themselves
within the culture. They must not be at the core of the culture. They have
to continue to be addressed and brought into the sphere of
study and adaptation that is appropriate for their

But you’ve made not distinction commonly because
there’s no real obligations anywhere, no Five Issues intact
hour by hour, no culture of access. So everybody’s the same.
Everyone just hanging out with one another in their various
parish houses or whatever, just living the usual social
exchanges, bringing one another down to TV land, instead of
there being the real cultural force of devotion to Me, and
people seriously practicing, and dealing with themselves,
living a discipline that actually cuts through the nonsense
of egoity, and the rationalizing people do to justify their
habits. That takes seriousness. It takes training of the core of the gathering to do
various cultural services, so that the culture is managed
rightly. And there’s still no such sign to Me.

The ‘Use’ of the Spiritual Master

The Law that Grants the Heart Strength

Hearing – “The zone of your seriousness



Nor am I in a Hermitage, set apart, rightly served by
the culture, and intimately or most immediately served
altogether by people who I can take seriously. So I’m always wrapped up in this drama of ordinariness
and confrontation and every day, because you don’t get it.
There can’t be one more hour without this rightness
with Me. I must not be living in this imposition. It’s an
imposition in which you’re basically letting one another off
the hook about what this Way requires. It’s just words. It’s a talking school, then, of
posturing, seeming and pretending, just saying the right
thing and so on, saying the wrong thing, and so you’re one
step backwards and all that kind of stuff. It’s just a lower order of human exchange, instead of
being the most profound world of Divine Revelation truly

The Spiritual Master as a Treasure

Nine Great Laws – “Always set Me apart from all subordination to anyone or anything at all”



The relationship to Me has ultimate significance and
ultimately is a Spiritual matter. You have to create the mechanism of conductivity
mechanism – your response to Me, My response to you. If you don’t do that, you don’t live the relationship
to Me, you become unknown to Me, or known to Me only in the
blank, or something negative. Somebody who’s reticent or complaining or dramatizing
and hardly ever coming around Me, then that’s known to Me in
a negative sense, and the conduit of gift exchange and
Blessing exchange does not exist. .

Some people seem to be content with being detached
from Me and hardly have anything to do with Me at all. Some of those people – I just notice this about
them – sometimes they are people that I mention from time to
time, and ask about them, because they’re in some kind of
sphere of familiarity. But there are many people like that. So I don’t know what the gathering actually is in
terms of real connectedness to Me, or real participation.
Where is the response to Me, including the public response
to Me? You’re not bringing that to life or really doing it.
It’s always being suggested to Me it’s not really happening
much. Basically, I’m just Sitting in the House waiting for
it to be happening.

The Conscious Process

The Conscious Process Is the Epitome of This Way



There’s no environment of people in which I would
spend time outdoors My house. I did it occasionally at Tat Sundaram. It doesn’t
happen here because, for one thing, at Tat Sundaram I’d walk
downstairs, it’s still My House, walk outside, it’s still My
Ashram and walk to the jacuzzi, and there’s nobody around.
Here, you’ve got a staff between Me and that bath out
there, as a bureaucratic arrangement. This is what you tend to do in places; you fasten Me
in some zone of the House so I don’t live there any

The model of Tat Sundaram was the House, the grounds,
the whole place is the sphere in which I can walk and be in,
and people can have contact with Me when I indicate it. .Here, you see, this is the kind of what you tend to
set places up. You did the same thing on the Island which, I would
hope, you would stop doing. I have got to have an indoor and
outdoor world in which I live, and there’s nobody there
unless I want them there, you see.

When you build a bureaucracy into even My House, I
don’t go there. It’s like a moat, you see; I can’t go into
it. If I’m here in the morning, I basically don’t come in
this room for the rest of the day, because there are people
here all the time, people outside the door, you see. The way it should be is there’s nobody here unless I
indicate it. So, you’ve got to build the facilities for others
serving outside of the perimeter. I don’t even walk to the Sukra Kendra. I go there on
the way to Sitting because this isn’t Mine here. It’s a
bureaucratized or institutionalized environment.

That’s how you lock Me in. And how you tend to
replicate that model in places and everywhere. Tat Sundaram didn’t have that, and that was one of the
things about it that made it congenial to Me. You’ve got to take that seriously, and understand, do
not bureaucratize or institutionalize My environment. I’ve got to have an outdoor, physical environment,
where there’s nobody there. It’s just [inaudible]
has to be nobody there in a sphere where I enjoy the
environment and can walk around. Otherwise, I don’t go anywhere, including the
environment in which I’m living. There shouldn’t be anybody there, like at Tat
Sundaram. They should be serving, but the serving zone
should be outside of the intimate zone of My free living.
That has to be on the Island then also. People have to
be at a distance from some fundamental area in which I live
and move freely. That’s where certain modes of the architecture belong.
People are invited in, and that can be a lot, but
nonetheless, it’s always got to be indicated. And the people invited in should be about coming to
where I live, not Me going to where they are. That’s why there needs to be a Darshan Hall in My
immediate environment and you don’t have that here, you
see. None of the places are really at the present time
established rightly in those terms and especially, when you
don’t have the culture of access, and you only have people
that I should relate to formally by stepping out of My
immediate sphere. My existence, such that it just doesn’t

One of the things that should have been understood
here certainly – this fenced in zone here, the Manner of
Flowers zone, is Mine. That means there’s nobody here – not
in My kitchen. This is an unfortunate position for the kitchen; it’s
right in My living space. It’s between Me and going out
there, to the jacuzzi, Sukra Kendra, walking around in the
yard here. There are people all over the place. That shuts Me
down. It makes My environment a social environment. It’s not inherently a social environment. The right
environment for Me is a sacred environment in which I’m
alone, you see, and then I invite people into it. So, I can’t have people in this area usually. They’ve
got to be outside. But not outside, like they’re not around
Me here. You just don’t have the place developed
architecturally for the culture to relate to Me rightly, for
service to be happening, and so on, so you’ve got to impose
on Me. You’ve crowded Me in My House. All I’ve got is this
box of a bedroom in here with hardly any light coming into
it. See, then there’s outside [inaudible], and a
way for Me to be able to go there without being intruded
upon. If I want to be accessible to people, fine, I’ll say

The Grand Inquisitor