THE ALETHEON – Adi Da Samraj

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“The Western Prohibition Against Higher Knowledge and
Realization Versus The Eastern Advocacy of Higher Knowledge
and Realization (pages 84 – 86)” From THE ALETHEON (Final
Ruchira-Sannyasin-Order-Authorized Edition) –












In Western (or Occidental) literature, mythology, and
“religious” legends, stories, and doctrines, there
is a characteristic and persistent tendency to associate a
negative connotation or result with the quest for higher
“knowledge” (and, altogether, with the process of
esoteric initiation, esoteric “knowledge”, and
esoteric Realization). In the traditional Western (or
Occidental) literatures, there is (characteristically) a
“penalty” for those who approach the Divine too
closely, or who even seek to Realize Oneness with the
Divine. Indeed, the tendency to confine human existence and
human potential to the mundane, the material, the physical,
the social, and all that is merely exoteric is the principal
characteristic of the Western mind, all of Western culture,
all of Western “religion”, and all that
characterizes the Western (or the “Westernizing”)
and the “modern” (or the “modernizing”)
influence and tendency.

In the ancient Jewish story of the Garden of Eden, Adam
and Eve are penalized for taking the fruit of the Tree that
would give them the unique “knowledge” that would
put them on a par with “God”. In the myths of the
ancient Greeks, Icarus and Prometheus are punished for
“getting too close” to the sun and to
fire—and, when Bellerophon rides his winged horse,
Pegasus, up to the dwelling place of the gods, he is thrown
down because he presumed he could attain the status of the
gods. Likewise, Jesus of Galilee is, according to tradition,
said to have been crucified for claiming Oneness with the
Divine. As these famous examples (along with many other
examples) indicate, the traditions of the West (or
traditions that, otherwise, characterize what can be
identified as the Western, or Occidental, mentality) are
typically associated with the prohibition against higher
(and, altogether, esoteric) “knowledge” and
Realization. Therefore, there is a basic presumption in the
traditional West (and in the characteristically Western
mind) that one must neither own too much nor
“know” too much—but, coincidently, the
traditional West (and the characteristically Western mind)
is possessed by a persistent fascination with owning and
“knowing”, and even a kind of lust to own
everything and to “know” all.

In the characteristically Eastern (or Oriental)
traditions, the unique (or defining) characteristic is the
opposite of the unique (or defining) characteristic of the
Western (or Occidental) traditions. Therefore, in the
typical Eastern (or characteristically Oriental) traditions,
the stories, the myths, and the “religious”
legends and doctrines are unambiguous about the praising,
the glorifying, the seeking, and the attaining of higher
(and, altogether, esoteric) “knowledge” and

The characteristic tendency (and ambivalence) of the
Western mind shows itself not only in literature, mythology,
and “religion”, but also in the basic Western (and
characteristically “modern”) inclination toward
materialism (including scientific and political
materialism), which is an enterprise of conventional
“knowledge” (and of “worldly” power)
that dogmatically eschews and systematically excludes all
that is esoteric (or all that is metaphysical, or Spiritual,
or Transcendental, or Divine). Therefore, the West (and all
that is characteristically “modern”) is
characterized by ambivalence (and even suppressiveness)
relative to higher (and, altogether, esoteric)
“knowledge” and Realization, and (otherwise) by a
clear preference for exoteric and materialistic
“knowledge”. It can even be said that Western
culture (and all of “Westernized”, or
“modern”, civilization) is founded not only on
materialism but on an actual and persistent (and gravely
limiting) fear of higher (and, altogether, esoteric)
“knowledge” and Realization.

By contrast, characteristically (and traditionally)
Eastern (or typically Oriental) culture and civilization is
associated with a positive and most profound orientation
toward higher (and, altogether, esoteric)
“knowledge” and Realization. Also, the typically
Eastern (and typically Oriental) mind and orientation is
characterized by far less interest in (or attachment to)
material things than is (otherwise) seen in the West (and,
altogether, in the “modern”, or
“Westernized”, “world”).

In short, the West (in and of itself) is
“esophobic”, or inher-ently afraid of What
Transcends the conventionally “known” or
“knowable”—whereas the East (in and of
itself) is “esophilic”, or inherently
“self”-identified with all that is of a higher
(or, otherwise, Transcendent) nature.

Therefore, the Out-Growing of the now universalized
Western “esophobic” tendency, and its ambivalence,
its materialistic revulsion, and its suppressiveness
relative to the “esophilic” (and not merely
Eastern, but Really Spiritual, Transcendental, and
Self-Evidently Divine) Process of Self-Realizing the
Self-Nature, Self-Condition, and Self-State of Reality
Itself is the principal necessity for even all of humankind
in this “late” (or “Westernized”) time
and in this “dark” (or “modern”)


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Adi Da, Ramana Maharshi, Nityananda, Shridi Sai Baba, Upasani Baba,  Seshadri Swamigal , Meher Baba, Sivananda, Ramsuratkumar
“The perfect
among the sages is identical with Me. There is absolutely no
difference between us”
Chap XX,

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