You and Your Movie

The following is a clip from a talk given by Adi Da Samraj on October 25, 1987, entitled, ‘You Need Not Be Bothered Anymore’.


ADI DA SAMRAJ: Did you like the anger? Does anger feel good? No. It neither feels good nor does it accomplish anything. It is one thing not to have an object so that you can work out your anger. It is another thing to have neither object nor other, and that does not feel good either. No anger feels good. Anger is a straitjacket, As soon as it happens, you want to flee and be free of it, but you cannot even accomplish that.

The more stressful you become, wanting to flee or abandon it, the more you become sensitive to it. Your first gestures are something like flight, but then you may show some real intelligence by pondering and enquiring. You may realize that only this intelligent process can break the spell.
Were you doing something like that?

STUDENT: Yes. In the moment when I was asked to do something I didn’t want to do and I got angry, I realized that I didn’t need to be angry, and so I let it go. Later, in the Communion Hall, the anger arose again and even continued to arise just for a brief period, but I felt happy. I felt that I was witnessing what was going on rather than being it. I felt that something was going on in my body, but I was not implicated in it at all.

ADI DA SAMRAJ: How different is that from dreaming at night when you are lying in bed? How different are the bodily presumed waking-state contexts of stress or pleasure from the dreaming state contexts of stress or pleasure? The mind makes no distinction, nor does the body-mind, in general, make any distinction. It treats equally the real, gross, bodily context of existence and apparitions made of mind. In the dream state, there is no actual physical context of either stress or pleasure, but the mind makes apparitions of all kinds of dramas. How is that different from what you do in the waking state when you presume the context of the body?

You constantly function as if in a dream, making apparitions, making reactions, functioning on the basis of presumption, whereas if you perceived clearly, considered clearly, you would see that there is no limited context. You are always appearing or functioning in the context of an Infinite Space of Being, of Freedom, somehow free as sleep is free, but you are not asleep. Such freedom is always already the context of your existence, but you make judgments based on the design of the body or the design of the mind, and as a result, you are always involved in drama.

The reactions and the designs will continue to arise. They are always the same just apparitions. If you take them seriously enough, you become implicated. If you do not, you have the capacity for Freedom. All conditional conscious events are conditional conscious events, and they can be transcended. They are all apparitions, like dreams, whether in the waking state or in the dream state.

They are always a projection, always a TV program, and you are the same One all the time. All the time. By tendency, if the circumstance is pleasurable, you enjoy it, and if the circumstance is not pleasurable, you recoil. You are therefore always tending to become dramatic. But the Event of existence, the Context of existence, is always the same. You are always prior to what is arising, always and already. So—-something about this realization worked in your meditation.