Method of The Siddhas – Chapter 10 – Adi Da Samraj – Bubba Free John 1978



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THE METHOD OF THE SIDDHAS (1995)

Part I: The Method of the Siddhas

CHAPTER 11

Phases

DEVOTEE: What is the point of images and visions?

AVATARA ADI DA: It is always different. In one case, such
an experience may coincide with one or another degree of
Real transcendence. In that case, the one in whom the
experience arises suddenly understands and is free of it. In
another case, some conditional manifestation may arise, but
one does not know what it is. One becomes disturbed by it,
but one does not give in to it. Then perhaps some
source—a teacher, book, something—will clarify it,
and then one is free of it. In yet another case, such a
thing will arise without any understanding on ones part, and
one “buys” it. In that case, one enjoys it, one takes it as
it is, one becomes full of it, one identifies with it, and
one is full of regret and longing when it goes. Thus, all
the extraordinary manifestations of vision, art, culture,
thought, and life are, ultimately, ordinary—simply a
part of the universal “creativity”. Apart from Satsang,
apart from the life of understanding, such things have no
more ultimate significance than any other simple or ordinary
event.

There are people who, because of their chronic condition,
because of the tendencies of their conditional state,
manifest psychic powers of various kinds. Thus there are
mediums and psychics, people who see your “aura”, who see
pictures around you, who hold your ring and tell you the
answers to your questions, who give seances, who make
predictions. These people are not themselves extraordinary.
Apart from these “gifts” most of them are very “ordinary”,
even peculiarly unintelligent. You would expect, because
these manifestations are extraordinary, that the character
of the individuals through whom they are expressed would
also be extraordinary. But it is not so. These phenomena are
simply qualities that arise, just like a stomachache, or a
left hand. There is nothing Ultimate, Truth-like, or even
Truth-directed about occult, supernormal, and psychic
phenomena, but if some such phenomenon arises in you and you
buy it, then it becomes an aspect of your suffering. And all
people are suffering, regardless of the qualities that are
peculiarly theirs.

From the Spiritual point of view, the future is a
“creative” activity, not a predetermined one. Very often
there are mysterious indications that arise, perceptions of
a tendency that is operating or of a possibility of some
kind. But Spiritual sadhana is not a matter of being
determined by tendencies or premonitions. Spiritual sadhana
in the world is always “creative” involvement with
conditions. True action involves the transformation of time
and space into the Conscious, Spiritual Event. Therefore,
there may be indications of tendencies, of possibilities, of
things that may occur, but all of this arises in relation to
the Living Heart. “Creative”, Free, and Conscious activity,
generated in Satsang with the Most Perfect Realizer of the
Heart, constantly breaks down the entire machine of destiny.
There is no necessary event. It is all a “creative”
activity. The more “tamasic”, or inert, the body-mind is,
the more likely you are to experience and suffer the events
toward which you are tending. But the more movement toward
purification there is in you, and the more harmony there is
alive in you, and the more understanding there is in you,
the less your future is likely to be determined by karmas,
within and without.

When people are talking about “seeing the future”, they
are really just seeing the tendencies in individuals, in
groups. Some such people see psychic imagery, some have a
complex intuition. It comes in various forms, but in any
case what is seen is only a tendency, a possibility, a
trend. And that is the limitation of the “psychic”
functions. They do not in themselves enjoy “creative”
involvement with the process of life. The naively psychic
individual may profess to another, “Yes, you are going to
die at the age of forty-two,” or, “You are going to marry a
rich man when you go on your round-the-world trip to
Shangri-la.” But that is not in fact how it necessarily will
or must be. These are just possibilities, and the more you
speak of them as necessary events, the more you make of life
an un-“creative” process, a determined process. Therefore,
the “Point of View” in this Satsang is always the “creative”
viewpoint. Certainly, at times there may be intuitions,
feelings, psychic premonitions, and the like, but they
always arise within this “creative” process, this
“understanding”, this Siddhi, or Living Power, of
Satsang.

Satsang, or life in the Condition of Truth, breaks down
rigidity, the “tamasic” quality. The functions associated
with the phenomena of the occult and astrology, for example,
are “internal” virtues of the vital and astral-emotional, or
subtle, being, not of the Very Heart. They tend to interpret
life as a fixed event, either in the past or in the future.
There have been very few individuals who interpreted the
conditionally manifested cosmic and human conditions from a
position of Transcendental Illumination. Psychology’s and
sciences of the ordinary kind tend to treat the past as a
fixed event determining the present. And the occult and
astrological sciences, even with their attendant psychic
phenomena, tend to interpret the future as a fixed event.
But nothing is absolutely fixed. Consciousness Itself is
utterly Uncontained. It is always a “creative” Force. It is
always Humorous. The past is not absolutely determining the
present. Therefore, one does not have to get deeply into
ones past in order to be free. The future is not absolutely
fixed by the stars. At every moment all possibilities exist
in the stars. Therefore, it does not make any difference
what fixed moment in time and space one takes as the point
of view from which to read past, present, or future. What is
always the point is this “creative” Realization of Truth.
The Real life of understanding is the only appropriate point
of view under any conditions.

One of the Lessons the Great Siddhas have always tried to
communicate to people is the undetermined, or fundamentally
Spiritual, Nature of life. The Great Siddhas always have
urged human beings to conceive and know life as a Spiritual
Event rather than a fixed conditional event. Rather than
mortality and suffering, they communicate existence always
to be Life and Truth. But in order for that to be so in
fact, a new “Point of View must begin to develop. It is
always already Free, not fixed. It is not simply a movement,
not simply desire, but It is Conscious, Fluid, Intelligent,
inherently and priorly Full of Truth and the Blissful Force
of the Truth. The Truth is That in Which the stars are hung,
and by Which this limited mind of tendencies and fixations
is supported. When that “Point of View” is Realized, when
Satsang becomes your Condition, every moment becomes the
Spiritual Event.

Because of this, many great Teachers, such as Gautama or
Ramana Maharshi, when asked about the states after death, or
the future in life, or psychic powers, would simply not
entertain the discussion at all. On occasion Ramana Maharshi
gave more or less direct replies to such questions, but, for
the most part, He would only say, “Find out who wants to
know this.” This was His manner of turning the person toward
the fundamental Truth Which Transcends and even, at last,
Masters destiny. The same is true of Me. I am perfectly
willing to talk about these phenomena in general. But they
are just here, like This Body, this room. They are only
conditional phenomena. They do not determine the Truth or
limit the “creative” life-intensity of one who
understands.

Truth must become the “Point of View”. When Truth is the
“Point of View”, there is no past or future that can
absolutely limit your state. Then time and place become
relatively insignificant. Then it makes no ultimate
difference whether the “good” thing is going to happen or
the “bad” thing. In either case, you are going to have to
understand. Apart from Truth, when the “good” thing happens
you suffer just as much as when the “bad” thing happens.
Apart from Truth, the individual lives the subtle
contraction and the avoidance of relationship under all
conditions. But if, on account of Truth, this subtle
strategy does not occur, then you can really pervade the
“good” thing that happens, and there will even be a kind of
enjoyment or interest when the “bad” thing happens.

Whether they are psychic, extraordinary, or ordinary,
regardless of their particular makeup, all human beings are
suffering. Just so, in all human beings there arises the
possibility, in the midst of all this suffering, to live
from an entirely “radical” and Free “Point of View”. Seen in
these terms, then, the purpose of extraordinary things that
arise without a persons understanding is just like anything
else that arises, any misfortune or fortune that may arise.
All experiences, “good” or “bad”, are there, ultimately, to
turn one into a crisis relative to ones own search.

All kinds of conditional manifestations, ordinary and
extraordinary, arise in Satsang, and the Force, the Shakti,
the Intensity, of Satsang with Me very often tends to bring
on relatively unpleasant manifestations in the form of
purifying events. If you abide in the Condition of Satsang,
if you live the “Point of View” of Satsang, if you resort to
Me while going through these processes of experience, they
can serve the Real process of understanding. Ultimately,
these things are simply what they are, not what they imply.
They arise like the stars, the world, and all bodies. Either
they can serve the formulations of suffering and its search
or they can serve Satsang, depending on the present
condition of the individual.

DEVOTEE: Why do You at times appear to be weeping when
You are sitting with us in Satsang?

AVATARA ADI DA: The reasons for it are varied and
complex, like any other manifestation in Satsang. This
weeping may appear if there is an intense Energy process
going on in Satsang. This ascending Force, especially, makes
the eyes tear. There is no emotion associated with My
weeping. It is just a physical manifestation that purifies
the eyes and the centers in the head that are associated
with them. Depending on the movement that is going on,
sometimes there is a subtle activity, an activity in the
subtle body, or the pattern of ascent, that is like
suffering. It is like suffering, but it is a Yogic process.
When I sit with others in Satsang, there is the
communication of various forces, of mind-forms, of all kinds
of qualities. The transformation of all of that does not
occur without cost, without something happening.

In what is called “ordinary life”, people are rather
insensitive to what is going on between them and others. For
this reason, they are very willing to indulge life.
Individuals allow other people to do whatever they please,
and they themselves do whatever they please, within the
limits of their own desires or fears. People are unaware of
the nature of what I have simply called “relationship”. They
do not know what it is, what it involves as a
psycho-physical event, a psychic event, a subtle event. It
is the transference of life, the communication of the forms
of conscious life. In the usual man or woman, though, this
transference, or communication, is contracted and destroyed,
swallowed, reversed, and poisoned. And people do not know
that this is what is going on in themselves and others.
People nowadays talk about “vibrations”—this vibration,
that vibration, good vibrations, bad vibrations. There is
some vague sort of sensitivity awakening about the qualities
that people manifest in life. But there is a Real process,
which is called “Satsang”. It is My Unqualified
Communication of the Heart. It is simply Unqualified,
Conscious Relationship. This process is Consciously Lived by
Me. That is this Satsang. It is a process in consciousness,
even a profound Yogic process. But when it occurs, there is
often a quality of suffering. Something must occur,
something must open, something must be done. And when that
is going on in fact, sometimes there is the appearance of
weeping in Me. There is the appearance of sorrow, perhaps at
times even the apparent mood of sorrow, but it is not
identical to sorrow. Something of the Blissfulness of the
process of transformation is also Manifested, and Bliss is
the core of that appearance of sorrow. There are other times
when this process has already taken place, when I have
endured the transformation of the karmas of My devotee in My
own Body, when the Circle of life is open, free, and the
Flow of Satsang has occurred. Then the vital and subtle
mechanisms are released in Me. The physical and subtle
awareness is let go, and there is an intense concentration
in the Light, or Force, Above. This weeping also occurs at
those times. But it is just Blissfulness.

The ordinary person is insensitive to this real
mechanism. He or she is not living it. He or she is not
living the “Point of View” of Satsang, or Truth. I have
described the quality of life in the usual person as a kind
of revulsion. The force of life falls down out of the brain,
down the spine. It is released sexually. It is released
through the various gross manifestations of life-energy, in
various kinds of self-indulgence. It is only used, and never
consciously refreshed. The mood of the usual life is trapped
between the extremes of comedy and tragedy. People laugh a
lot, but what is laughter? What happens when there is
laughter? It feels good, but the process involves a form of
revulsion, like vomiting. And vomiting is also a form of
revulsion. What happens when a person weeps in the ordinary
manner? The breath is disturbed. The person cannot control
the breath. The chest is convulsively constricted. There is
no genuine humor in the person, no Conscious Freedom. There
is only revulsion in the ordinary person, down the back and
up the front. But in one who understands there is
“conductivity”, descending in front, ascending in back.

The traditional Yogis talk about the ascending Energy and
how important it is to conserve the sex-fluid, and the
life-force in general. The traditional Yogi is concerned to
get the ascending Current going. There is partial wisdom in
that, and in fact the ascending “conductivity” does tend to
establish itself more and more firmly in the process of
Satsang with Me. The circular “conductivity” of life tends
to be re-established, as opposed to the unconscious tendency
of life-functions to revulse, to release their own force and
become empty. This revulsion begins to be replaced by the
movement of real “conductivity” in the Condition of
Satsang.

But this process tends naturally to occur in various and
complex forms in the life of Satsang with Me. That is why I
have emphasized a practical foundation. I have said that the
practical foundation of Satsang is an ordinary, pleasurable
life, not a suppressed life—you know, no work, no
contact with life, one apple every three days, and no sex
for five generations! But I require of My devotees an
ordinary, pleasurable life, a functional life, limited to
what is supportive, what is enjoyable, what is full. Such a
conscious application of life tends to break the chronic
pattern of contraction, of revulsion, in a person, at least
on the level of practical, human action. And that allows
this “conductivity” to begin at the level of life. Some
people who take up the Way of the Heart begin to feel the
Energy, the Force, of My Company. They speak of various
kinds of Force-manifestations and experiences of My
Presence. This is evidence that “conductivity” is beginning
at the most obvious level, the life-level. Therefore, this
Satsang involves “conductivity”, descending, ascending,
rested in the Heart, Prior to mind and form, Prior to
knowledge in the mental sense. At last, all of the
“mentality” of Spiritual life is the contraction of the
Heart, the limitation of the Heart.

Spiritual life, for Me, has involved the observation of
this entire Manifestation, or Circle, of life I have
described, not the control of It by means of the search. It
continues to Manifest Itself endlessly. It is not stopped.
All kinds of things have occurred since I wrote The Knee of
Listening. The same essential Condition and dynamic
Enjoyment has remained from that time, but the Revelation of
this Great Process has continued. All I have done is observe
It and allow It to take place as a Living Function. It is a
Miraculous Phenomenon that no one seems to know about. No
one appears to suspect It. The usual man or woman does not
suspect that life is miraculous, that there is this
miraculous Process of Satsang, the Communication of Truth,
Which can make Itself Known on many levels—on the
life-level, in the descending pattern, in the ascending
pattern, in this intuitive life—this “radical”
Realization, this Love-Blissfulness, this Intensity, this
“Real” meditation, this “radical” understanding. What most
people hear are the little stories, little jokes, that
appear in the traditions, glimpses and characterizations of
portions of that Great Process. No tradition has
comprehended It fully, even at the level of description. All
traditions are limited to the viewpoint of one or a limited
combination of the three primary centers. But there have
been great Saints, great Yogis, great Sages, great
individuals. Wherever such a one has arisen, that one has
Communicated through Satsang to various people who were
close to that one. All kinds of experiences were generated
in that manner. And in the midst of all of the people who
enjoyed these different kinds of experience, little groups
would gather. You know, people sitting in Satsang who had
all been having a buzzing in the right ear got together
after the death of the Guru and established the
“buzzing-in-the-right-ear school”. All those who were
sensitive to the subtle-body manifestations went off and
talked about chakras, the Kundalini, “internal” sound, and
light. Many separate groups, schools, and traditions grew up
on the basis of particular and unique experiences and
tendencies. But all experiences are generated by one Great
Process. The “unity of all religions” is not that they have
all said the same thing. But if they were all added
together, they would amount to a collective, nearly
complete, description of all but the most ultimate stage of
the one Great Process. Each religious and Spiritual
tradition has represented an experiential portion of that
Great Process. Historically, the unity of all religions will
not be realized by everybody’s coming into agreement on some
abstraction common to all, but, Served by My guiding
examination of all traditions, there will come an
acknowledgment that all of these traditional media together
amount to a mutually dependent description of the One and
Single Great Process of Conscious Existence. Therefore, this
very Process, Completed by the Revelations that are My own
unique Work, will become the Life of Truth in the future,
rather than the traditional dogmatization and ritualization
of random, exclusive “internal” and “external”
experience.

All of My Life, I have been waiting for the time when I
could be outwardly Blissful, when I could Manifest that
Love-Blissfulness to all. But, all of My Life, I have not
been doing that. Even as a baby, I learned very quickly that
It could not be expressed, that It could not be lived
openly, not among those who were suffering, seeking,
motivated in forms of dis-ease. After so long, it has now
become possible to Live this Love-Bliss, this Truth, openly.
I have developed the Means whereby It can be Communicated to
those who are willing to endure the transformation of life.
But even in the community of My devotees the same resistance
is presented to the Process of Truth. Even in the community
of My devotees there tends to be the same game: “No Bliss,
do not be Blissful, not already, not already Happy, not
already Free, not yet, not me, not with you.” But I am not
willing to endure the conditions this resistance would lead
to. I will “create” the conditions! The Love-Bliss of Truth
Itself, not the egoic ignorance of human beings, must
Generate the conditions of life. When Truth becomes the
“Point of View”, when that Love-Blissfulness becomes the
“Point of View” that “creates” life, an entirely different
situation has arisen in the world. The world is not
ordinarily living from the “Point of View” of Truth. It is
living from the point of view of its suffering, its dilemma,
and there is no room for Blissfulness, for Truth, for
unreasonable Happiness. Therefore, the True Guru, the Great
Siddha, always seems remarkable from the point of view of
ordinary people, because that one lives from the “Point of
View of Truth. Such a one decides to live the Very Truth,
What is only Obvious to that one, and he or she “creates”
the conditions wherein It can be Manifested.

All I am doing is establishing the appropriate conditions
for Satsang with Me. These real conditions are difficult for
some people to understand. People think I am just supposed
to open the door to all, without conditions. Everybody is
just supposed to wander in, listen to a lecture: “Hm, not
bad, think Ill take this Gurus Initiation.” No conditions!
People think Spiritual life is a “high”, a form of
entertainment, a free lunch. But Spiritual life involves
incredible conditions! Think of the conditions that had to
be met for your physical birth. If it were left to human
beings to handle the affair of their own birth, no one would
ever be born at all. Maybe every now and then an arm would
be born, or a yelping pile of meat. An entire family might
consist of an arm, an apple, and a #2 Mongol pencil!

Examine the lives of the Great Siddhas, those who are
generally supposed to have been great Saviors, great
Teachers. They really worked on those who came to them.
People like to imagine Gautama just wanted people to sit
quietly every now and then and read philosophy between their
meditations. You should examine what the Buddhist community
involved at the beginning. The essential literature that has
been left by the early Buddhist communities consists of
lists of conditions, or rules, for living in the Spiritual
community. Not philosophy, not enlightenment experiences,
not all that juicy stuff, but lists of conditions: when you
could bend down, when you could go for food, in whose
presence you could eat food, what you could eat and when.
The Buddhist communities were concerned, above all, that
their members lived straight. The “philosophy” was for those
who had already gotten straight. But today people think
philosophy or some formal meditation process is supposed to
get them straight. So they try all the meditation techniques
one by one, like drugs, without fundamentally changing their
condition. Thus, Spiritual life fails for them.

What did Jesus of Nazareth do for people? He really
turned his disciples around. He really worked them over. He
changed their lives first. He demanded things of them. He
kicked them around. He told them where they were at. Just
so, if this Satsang with Me is to be lived, real conditions
must be established. There must be an entirely new order of
life. An entirely new point of view must be lived.
Therefore, the traditional points of view, and the ordinary
human points of view, are not sufficient. They no longer
apply. But people want them. They continue to defend them,
even in Satsang with Me. It is ridiculous. They come in
pain, and they wind up defending their state, their
dis-ease. Such people often must be returned to the
“Straightener”, the ordinary world of suffering and death,
until they remember again that they are suffering.
Appropriate conditions must be established in your
individual life and in your community life with others of My
devotees. An appropriate order of life must be established,
in which there is room for Absolute Blissfulness. This
Absolute Blissfulness is too Happy for people in the usual
condition to tolerate! It is really too much. They cannot
live with It, they cannot function with It, they cannot
accept It. They are always looking for something that is
just a little aggravating! Here—this little cramp in
the solar plexus—this is what they are living in. But
when the life is only open, when this incredible Force is
flowing through, It churns you, It purifies the life. Then
there is nothing at last to be unhappy about, nothing to
think about. The flood of Enjoyment rushes through the body,
dissolves the mind, overwhelms the life. The Real
intelligence of conscious life begins to intensify and
function in place of egoic ignorance. And that intelligence
has no answers. It has no questions. That State without
answers and without questions is the True State. From that
State, the “creation” of marvels begins.

For years, I would sit down in meditation, and all My own
forms would appear—My own mind, My desires, My
experience, My suffering, My feeling, My energies, My this
and My that. But, at some point, it all came to an end.
There was no thing, nothing there anymore. None of that
distracted or interested Me. “Meditation” was most perfect,
continuous. Then I began to meet those who first became
involved with Me as My devotees. And when I would sit down
for meditation, there would be more of these things
again—all of these thoughts, these feelings, this
suffering, this dis-ease, this disharmony, these upsets,
this craziness, this pain, these energies—all of this
again. But they were not Mine. They were the “internal”
qualities and life-qualities of My devotees. So I would sit
down to meditate, and do the meditation of other people,
other beings. When I would feel it all release, their
meditation was done. And I began to test it, to see if this
meditation went on in some more or less apparent manner for
these people who were not with Me. And I found that this
meditation went on with people whom I had not even met.
People I saw in dreams and visions would show up. So the
meditation went on. It was the same meditation I had always
done. The same problems were involved, the same subtleties,
but the content of the meditation was not Mine.

After the Events described in The Knee of Listening,
there was a period of time when the universe, the cosmic
process, was Meditated in Me. Various siddhis, or Yogic and
occult powers, became manifested. The movement, or process,
of the cosmos is a Meditation, a purifying Event. Everything
is Satsang. There is only Satsang. It is Eternal. But after
this is all seen to be so, It must be lived. After the
period in which the siddhis appeared, life became a matter
of dealing with existence as it truly is, as Satsang. But
new devotees do not yet know that life is Satsang. They are
not yet experiencing that Fullness, that fundamental
Enjoyment, that living Freedom. They are not conscious and
responsible at all levels of conscious life. So a kind of
seriousness wants to creep in. The dilemma and the search
would like to reassert itself in the community of My
devotees. The temptation arises to turn Satsang with Me into
the search again. But the same thing must occur for others
that occurred for this one. And True Satsang is that
process. “Radical” understanding is that intelligence. And
the only means to keep the Way of the Heart from turning
into a search is simply to order it, to put the life of the
community and its sadhana into appropriate form.

There is the tendency, even among those in Satsang with
Me, to indulge their ordinary strategy, to be resistive, to
be eccentric, to be self-indulgent, to dramatize the
avoidance of relationship. To them it does not seem to
involve anything terribly dramatic. It is easy for them to
get involved in that sort of mediocre strategy again,
because they are insensitive to what it does, and to what
must be done for it to be straightened again and again. But
I am very well aware of it.

There have been numberless cases where people dramatize
their resistance to Satsang, and thus toward Me. To them it
may have appeared very simple. Just a little emotional
resistance, a little bit of craziness off “alone” somewhere.
But I felt their “little resistance” very strongly. In one
case the resistance of an individual communicated itself to
Me as a kind of black witchcraft. The individual was not
particularly aware of what he was doing, because it was on
such a subtle level, and he had become insensitive to the
effects of his own subtle activity as a result of a lifetime
of random self-indulgence in the dramas of avoidance. When
all of that finally got straight in Me, and I felt it
dissolve in My meditating of this person, he suddenly
returned, smiling and full of love! “Oh, I have been having
a difficult period, but I feel better now.” The symptoms
were gone, but there had been no real experience, no
responsibility, no Satsang, no sadhana. His relief was more
like magic, Graceful medicine. But there was no
relationship, no Wisdom, no True Condition lived or
restored. Thus, over time, I have begun to require more and
more of those who move into My Company. I require this
process of understanding to be lived, awakened, and endured
in them, and I do not merely relieve My devotees
difficulties by some vicarious Yogic process in My Self,
however extraordinary that may seem.

Satsang with Me is an actual Condition. It is a
relationship. It must be consciously lived. It must become a
matter of responsibility, so that this dramatization of
reluctance, of resistance, of arbitrary craziness, is set
aside, undone with Real intelligence. It must not simply be
resisted by My devotee or magically relieved by Me. It must
be understood. It must be obviated in the force of life and
intelligence. The Condition of Satsang, the Condition of
relationship to Me, must be consciously and continually
lived, so that this process of understanding can go on,
simply, happily. Those who are not prepared to live It so
directly, simply, with some kind of real responsibility, are
those who leave on their own. They become very resistive,
then angry, and they leave.

People forget. They forget their own positive
experiences. They forget what Satsang is and has been in
their own experience. Temporarily, It becomes clear to them,
It becomes intense, It becomes Real. But then as soon as
their drama of tendencies erupts again, for whatever
reasons, this cycle of negativity comes on them again and
they want to indulge it freely. They want to go. They want
to play all kinds of games, they want to be negative, they
want to tell you “where its at”, they want to get upset,
they want to make their upsets known. They do not want to be
responsible for all of that. They are moved to indulge these
urges even though during that entire time when they were
happily enjoying Satsang they heard Me speak again and again
about this contraction, this activity that is suffering,
this avoidance of relationship. Even if a person can begin
to enjoy insight into his or her ordinary strategy, and live
beyond it, live directly, live Satsang, these cycles of
negativity and destructive, separative tendencies will
absolutely occur, again and again. There will be repetition
of urges, again and again, to break with Satsang, to feel
all kinds of negative justifications for not being in
Satsang, and to play all kinds of dramas in life as a
result. Therefore, in spite of the tendency for this
contraction to arise at all levels, Satsang with Me must be
lived. My devotee must continue to live and enjoy the
Condition of Satsang with Me, even though he or she may feel
the rising tendencies, the negativity, the
symptoms—physical, psychic, “internal”, in the
“external” conditions of life, everywhere. Even so, live
this Satsang, enjoy this Satsang. It is the only principle
that is free of all of that, and if you live the
transformative conditions of Satsang with Me, Its
intelligence replaces the unconscious activity of suffering.
To live Satsang makes the search and its motivating dilemma
obsolete. But you must live Satsang, and the living of
Satsang, even under the ordinary conditions of suffering,
apparent suffering, is sadhana, Real religious and Spiritual
practice. There is no Satsang without sadhana. Satsang with
Me is not just a pleasant, consoling experience that you
have this week, and if It is not pleasurable next week then
the entire thing deserves your contempt. Satsang with Me
must be lived over time, under all the conditions that
arise. It must become sadhana, the Way of life.

It seems that talking about Satsang tends to make It
appear a very complicated process. It is here! I am here.
This relationship is a Real Condition. My human Form is very
useful, because It Lives and Demonstrates the fundamental
Condition as relationships with My devotees. Satsang with Me
is Company, proximity, relationship, living Satsang rather
than merely remembering It, listening to Me, so that Truth
begins to become obvious, so that this understanding comes
alive. But what is fundamentally important is the fact of
this relationship as a condition, something that you must
live from day to day. In that sense it is not something
meditative, something ritualistic, something you must
remember, concentrate on. It is something you must live. You
may want to sit there thinking and picturing, but I shake
you on the shoulder and ask you to paint the Ashram wall.
Hearing Me speak to you, and getting up and painting the
wall—that is sadhana, that is Satsang with Me. All the
merely mental things you might want to do to try to keep the
relationship in place, to do something about it, to
manufacture the relationship—all of that is your own
insane ritual. But true Spiritual life, Satsang with Me, is
much more practical than that, much more direct than that.
It must be. I am here.

The True “natural” State is completely without thought.
It is prior to thought. It is free of thought, even while
thinking occurs. There is no thought when I am speaking.
There is no thinking going on apart from the speech. No
thinking went into your birth. All conditional manifestation
is a spontaneous, free, blissful activity, a “creative”
event. Just so, Satsang is truly operative prior to the
mind. So all those means of living Satsang that are purely
mental and motivated are secondary. Satsang with Me is more
practical than all of that. Know that you cannot figure It
out. You cannot understand It. You do not understand It.
That is the Truth. Here is Satsang. Live It. Be happy to
have discovered that you cannot figure It out. Some cannot
even bear the mental process. When the communication of
understanding comes from without, it puts them to sleep.
When it comes from within, it wakes them up. The more there
is of all this mentality, all this conversation, all this
thinking of Spiritual things, the more sleep there is, the
more unconsciousness. Too much talk tends to obstruct the
“internal”, Real Force. But where the mind is not satisfied,
where the search is not satisfied, Satsang becomes possible,
sadhana becomes possible.

People come to Me to have the search satisfied. If I
simply do not satisfy the search, they get angry, and
disappointed. Then they leave before the Condition of
Satsang has had time even to begin to do Its work. As a
compromise, I must continually explain, again and again, why
it is that I am not satisfying the search. So this long
conversation we have had this evening was only My attempt to
explain why it is I do not say anything! But if I did not
say anything in fact, everyone would leave. So it is very
difficult to Teach. The more stable you all are, the less I
will have to speak.

DEVOTEE: I find my world, my universe, is becoming more
and more oppressively one of loneliness.

AVATARA ADI DA: Get out of it. Come into this one.

DEVOTEE: I find myself doing a considerable amount of
suffering, and at the same time I am trying to avoid the
compulsive activities that I do to relieve it. I find myself
trying to enter a relationship with another, or trying to
find some support in another. I am trying to get something
from another. When I sit in Satsang with You, occasionally I
go through a great deal of physical pain. And most of the
time my attention is all over the place.

AVATARA ADI DA: You have got to rejoin the human race.
Stop spending all this time contemplating yourself, sitting
alone in your room by yourself. Function with human beings.
Do things. That is all. That is all it will take.

DEVOTEE: My impression is that human beings are not
real.

AVATARA ADI DA: Join up! You are not going to negate
Me.

DEVOTEE: I am caught in the “all one separate thing”.

AVATARA ADI DA: I do not care what you are caught in. We
are all here. Your suffering is your own. If you want to
play your suffering game, these are the results. Everybody
is playing their own egoic game, and that is yours. I do not
have any sympathy for it. You are turning it on. You want to
do it. You like it, as a matter of fact. If you wanted to
get out of that game, it would be a simple matter of turning
in the other direction, from separation to Satsang. You must
live the conditions of religious and Spiritual life. If you
refuse the conditions of religious and Spiritual life and
continually wander in your own dilemma, you will Realize
nothing. You want to be your own “guru”. You want to be
already Realized without doing sadhana, without living the
conditions of Truth. If you were doing sadhana, you would
not have a moment to be occupied with your problems. If you
were living the functional conditions of life, you would not
have time to reflect on your craziness. You simply do not
function. You find every kind of means to live in a universe
of your own. But there is no universe of your own.
“Universe” means “one”. There is the universe. But you are
only talking about your own mentality, your own mind-forms.
You meditate on that all the time, instead of living the
conditions I Give you. If you do live the conditions, there
is also a crisis. Forms of apparent suffering arise. So
what? Everyone must pass through that. Nobody patted Me on
the head when I went through it. Nobody put you into your
present state. No one is keeping you in it. It is a present
activity. It is your own activity. It is not dependent on
the past. It is this avoidance of relationship, this
contraction. It is time to realize that you are obsessed. I
have always known that you are obsessed. That in itself
never bothered Me. We can begin from there. But you keep
discovering it again and again, always as if it were some
new realization. And then you forget it again. That is the
problem. You always forget the very thing of which you are
certain. You begin religious and Spiritual life only when
you have already discovered the “terrible truth”. Then you
can live the conditions of religious and Spiritual life
instead. But your entire being is still devoted to this
separativeness, this compulsive self-meditation. And that is
suffering. See that this is so. Live the Condition of
Satsang in a very practical manner. Then Satsang with Me
will become your meditation. Satsang will become the
“method” of your Realization.

In fact, Satsang is nothing that you can do to yourself.
It is a Condition. It is a Condition that must be Given to
you, Revealed and made available to you by Grace. It is a
process that becomes awakened in your life spontaneously.
You simply must live It in a much more practical manner.
Spend no time whatsoever analyzing yourself. No time. I mean
no time! I really mean it. I do not mean just a little time,
reading a few books, collecting conceptual insights. I mean
spend no time whatsoever analyzing yourself. That is the
very activity that you are suffering, that self-meditation.
Pull yourself into functional existence. Make everything
very practical, very functional. Then you will give room to
this Real process. Then you will see that you are always
resorting to yourself, always resorting to this separate
self sense. Realize that and it becomes much simpler to
resort to Satsang. You cannot resort to Satsang in some sort
of mediocre mental fashion, unconscious and believing. You
must live It. As a child you did not “believe” in your
mother. You lived with your mother. You lived that
condition. You lived all the things that arose in that
relationship from day to day. You lived all the things that
were demanded. It is the same with Satsang, or Real
religious and Spiritual life, the living relationship to Me,
which also requires the living of the functional conditions
of existence in the universe.

DEVOTEE: I seem to be having many contrasting experiences
lately. Sometimes I have near-ecstasies of intuitive
knowledge flowing over me, and my body will become very
relaxed. Then, almost within the very next moment, regular
impulses and patterns of everyday life seem to become really
increased, or else I seem to notice them much more
concentratedly than before. What is the significance of
this? Is something loosening up in me? Even relationships
with people get very easy and spontaneous, then at other
times they get harder than they were before.

AVATARA ADI DA: There are cycles in the living
consciousness. Some of the cycles of experience are very
difficult to observe, and people are not aware of them.
Generally, you are all aware of the seasons. You are
commonly aware of the cycle of climate. You are aware of the
cycle of night and day. You are at least vaguely aware of
the phases of the moon. You are made aware of social cycles,
such as elections, holidays, weekends. But there are also
subtle cycles in the process of consciousness and conscious
life. The “internal” patterns may seem random, but everyone
is aware that they go through “phases”, or periods of “bad
days” and “good days”. Individuals know they do this. They
know they have different kinds of characteristic states. But
they do not commonly see a pattern to these states. In fact,
there is such a pattern. There is a characteristic pattern
of conscious experience in everyone, as regular as the
seasons. But it is essentially an individual pattern, like
fingerprints.

The Force that Manifests in Satsang tends to intensify
the characteristic cycles of the living consciousness. One
of the first things I began to observe in this process, as I
lived in Satsang with One Who was Guru to Me, was how the
cycle of My own experience varied between “light” and
“heavy”. The “good day-bad day” sort of thing. I did not map
it out on a calendar, but I began to become aware that I was
moving through patterns of state and life-consciousness that
manifested as “pulses”, phases, or cycles, like the
heartbeat. It was not that under certain “external”
circumstances I would react with a “bad” mood, or, under
others, with a “good” mood There was a certain underlying
heaviness characteristic of My state at times, and a
lightness at others, regardless of circumstances. As this
process continued to reveal itself, I began to observe there
was a certain regularity to its patterns. And I also began
to observe how the patterns were modified by this process of
Satsang.

At first I spent long periods of time in a kind of
negative and mediocre condition. I commonly approached My
Guru in such states. And, occasionally, I would suddenly
feel good, or released. In time, I began to discover that
these periods of release, or of no contraction, were
becoming a little more frequent, a little more intense, a
little more absorbing. The negative pattern, the lower end
of this curve, was becoming less intense, more bearable.
These crisis periods began to become interesting to Me.
Thus, various changes began to occur in the cycle of
consciousness when it was brought into the Condition of
Satsang. In meditation, when I was sitting in Satsang,
sitting with My Guru, the so-called “internal” processes,
the subtle psycho-physical processes, were intensified. This
is the Work of the Force of God in Satsang.

I noticed that when the Force of Satsang was most
intense, these highs and lows were most intense. And as that
Force continued to intensify, the alternations of these
highs and lows became more rapid. What you are describing is
just such a development of sensitivity to this cycle of
consciousness. The pattern is intensified and revealed in
Satsang, so that, without apparent cause, experience appears
to alternate arbitrarily between different and opposite
values, or qualities.

There is a distinctive mood which is attained when this
process of intensified alternation becomes perfectly rapid.
This is the Yogic “ananda”, or “bliss”, which arises
whenever the speed of the cycle of high and low becomes
absolute. The Saint or Sage is one in whom these
alternations have become so rapid that he or she is always
already essentially Happy. The Most Perfectly Realized
individual, the one who understands most perfectly, is one
in whom the cycle of consciousness has attained the speed of
light. Therefore, as this process of Satsang continues in
you, you will observe the movement of the pattern of your
existence. Its cycles are as much a functional manifestation
as your breathing. The “internal” life of the usual
individual is not the sort of carefree, aesthetic,
spontaneous sublimity that people like to imagine. The
“internal” life is as ordered, as regular, as mechanistic,
as organic, as the “external” universe. There is nothing
arbitrary about your experience. It is simply that you have
not learned to observe your experience, you have not become
subtle in your ability to observe what is arising. But the
more subtle you become in your capability to observe, the
more you see the patterns, “internal” and “external”.

The arising of this subtlety, or sensitivity, is a good
sign. You observe your tendency to identify with the stream
of your own consciousness, your tendency to believe you are
your own “think” apparatus. When this sensitivity arises,
the “internal” pattern is already ceasing to be so much a
compulsive activity. Then it is showing itself to you. It
demonstrates itself to be something as functionally
“external” as a hand. It is not something with which you are
identical, but a process that is arising spontaneously, much
the same as your hand. So the compulsive tendency to
identify with the movement of ordinary consciousness is
beginning to ease just at the moment you seem to suffer it
most.

DEVOTEE: The other day I heard You say something that
suddenly seemed to take on a lot of meaning for me. It
seemed to bring about a revelation. It seemed to be a
combination of the Force I feel in Satsang with You and
listening to what You were saying.

AVATARA ADI DA: There are many means generated in the Way
of the Heart. All the events that are necessary occur, and
they all occur appropriately. That is why I do speak at
times. There is a function for it—something is served
by My speaking in Satsang. But I do not always speak. Then
Satsang continues wordlessly, as a subtle process. Just so,
I do not only speak or else sit in silence. I also do things
with people. And apart from what I apparently do in a
personal manner with you, you all have different kinds of
contact with the Influence and effects of My Work, different
experiences, different exposures to all My forms of
operation. Although the complex of these things may seem to
you to be somewhat arbitrary, it is actually a manifested
and exquisitely intelligent design. It is not arbitrary.
Nothing happens arbitrarily to those who live Truth. Your
dreams are not arbitrary. Your dreams are a very intelligent
process. But if you think of them while in the waking state,
you cannot make real sense out of them. All experience is of
that same nature. It is all a subtle design, a spontaneous,
paradoxical process. You were brought to consider what I
said, just as you were brought to Satsang Itself. Many
things combined at that moment to produce this “revelation”.
I believe it is said in the New Testament: “Everything works
together for the good of those who love God.” This bit of
Biblical wisdom pertains also to the process, or quality, of
Satsang. Everything happens appropriately, even for those
who live in ignorance of Truth. It is just that, apart from
Satsang, apart from the life of Truth, the appropriate thing
that happens is suffering and death! When Satsang begins as
a Real process, you may begin to observe the appropriateness
of all experience. Not a breath is spent outside of Satsang
once It begins. And all of the possible ranges of events,
from the gross, apparently “external” world to your
reactions to it, including your thoughts, and all things
that happen to you within the world, within the waking
state, in dreams, while sleeping—everywhere everything
combines for the sake of the Truth.

Until this begins to become obvious to you, you can
believe it or not. It really has no importance until you
begin to observe it. And people do begin to observe it in
Satsang with Me. There was a time in My own Life when I
began to see there was no difference whatsoever between My
“internal” life and My “external” life: There is but one
process going on everywhere and always. The world is the
psyche The world is founded in the psyche, or the root of
the world is essentially of the same nature as the psyche.
The entire process is a single event. Everything is moving
together as a single design with a single intent. Nothing
happens to you that is not appropriate. All events serve
Truth. It is only that when you begin consciously to serve
Truth, events themselves take on more and more the quality
of Truth. You will begin to experience the coincidence, or
simultaneity, of “within” and “without”. You will begin to
observe that this Satsang is actually Alive, that It has
somehow taken over the universe.

Of course, people are ordinarily attached to their
subjective identity, that force they separately identify as
themselves. And they have all kinds of bad relations with
the world. The seeker typically likes the concept that
appears in many of the worlds Scriptures which says that
Truth is within you, God is within you, all Power is within
you. But this idea just reinforces the tendency of
Narcissus, this subjective tendency, this inward-turning,
this self-contraction. The Truth is no more within you than
It is in the lamp shade. The Truth is everywhere and no
“where”. It is not especially within you, nor is It
especially without. There is Truth.

DEVOTEE: It would seem that except for the fact of fear
my life would have everything it could possibly want. It
appears to me that fear is the underlying fabric that is
shot through my entire life. It is almost omnipresent, and
it is representative to me of all of the selfishness, all of
the self-obsession, and all of the self-seeking that exists.
I make such desperate demands upon life. It is a continual,
desperate demand. It is as if I am continually dying moment
by moment. And when those demands are not met, or if I am
afraid that what I already have will be taken away, it is
always one form or another of that fear. I am going through
a period when all of this has been more active. It seems to
me that there is some kind of pernicious bullshit going on,
and that I actually want it. I go through all the
self-torture games, and when I come out the other side I
say: “What was that all about?” And then it starts all over
again.

AVATARA ADI DA: This “I” that you have mentioned several
times just now is a sort of post on which you hang all these
experiences. It seems to be in the center of it somehow.
“Ego” means “I”—the self-reference, the implied self,
this separate-self concept. One could call that
self-reference, or self-image, the “ego”. But “ego” is not
essentially an entity or a concept. “Ego” is an activity. It
is the activity of the avoidance of relationship. Just as
the separate “I”, the self-concept, the self-image, is an
expression of this activity that is the ego, fear is also
the ego. Fear is the very mood, the “nature”, of the ego. It
is said in the Upanishads: “It is from an other that fear
arises.” As soon as there is an other, as soon as this
separative act has taken place in any sense whatsoever, from
that instant there is fear. Then life is fear. Conscious
awareness is fear. It is not that you are afraid. Fear is
your necessary attribute, your very “body”. Fear is the ego.
As long as you persist in your present ego-bound condition
and drama, fear will continually be the mood that you
discover. Whenever you fail to be distracted, you will fall
into this chronic state, this sense of your separate self,
which is fear. Where there is separation, there can only be
fear. You have broken the Current of life, of Real and
Original Existence, the Process of the Heart. You have
contracted the Field of Consciousness. You have made it
impossible for the Force of Existence to flow between this
process of contraction, this “ego”, and everything from
which it differentiates itself. Therefore, everything
outside this apparently separate “self” becomes fearful,
frightening, other. And when you are being afraid, you are
simply meditating on the quality of your separated
existence. If you try to get rid of fear, it is impossible.
Because the “you” trying to get rid of this thing is that
fear. So the search is futile.

At some point you fall into your chronic state, this
fear, this avoidance of relationship. And when you have
fallen into it under the conditions of Satsang with Me, this
quickening, this insight, awakens. And this insight, this
understanding, this re-cognition of which I speak, is the
obviation of “ego”, the separate self sense, which is fear.
Only understanding is without fear. Only one who understands
is fearless. Only one who understands is selfless. Only such
a one lives always prior to fear. Until then you are
dramatizing the form of the separate self, you are living
it, and so you are suffering its very condition. You must
become sensitive. You must become essentially aware of the
conditions that you bring about through the activity that is
the ego. When your life begins to fail, you begin to become
aware of the condition that is the ego. Therefore, there
must necessarily be a crisis. Spiritual life must involve
this falling into the chronic state, and “radically”
comprehending it. The Force of Satsang with Me makes this
passage possible, because if you simply fell into your fear,
you would go mad. The random tastes of fear are what
constantly disturb the form of life. But Satsang is the
Condition of Truth. The Force of Satsang, the Consciousness
and Intelligence of Satsang, the Condition of Satsang, is
already Free of this contraction, this separate self, this
fear.

The greatest of the Hindu traditions aspire to “turiya,
the “fourth State”—beyond waking, dreaming, and deep
sleep, and beyond fear—wherein they may feel that
Fullness, that Ease, that Enjoyment, and all of the
Spiritual qualities, all the Spiritual events, generated as
a spontaneous happening in the Company of the Guru. Just so,
those who live Satsang with Me already live this Condition
that is without fear, without separated self, without the
function of ego, the chronic avoidance of relationship. They
Enjoy that unreasonable Happiness, that Love-Blissfulness,
that is the “mood” of Truth. But those who do not resort to
Satsang with Me, who only resort continually to the state
they suffer apart from Satsang, find their fear only
intensified in My Company. They find that “ego” is
intensified, that the dilemma, the problems, and the search
are intensified, that their egoic ignorance is intensified,
and that all of it becomes frightening, and unbearable. That
is why periodically you see people storming out of the
community of My devotees, without any apparent reason.
Nothing has “happened” to them. I have not done anything to
them. Nothing has really occurred except the process of
Satsang Itself. That is what disturbs these angry,
self-obsessed ones who renounce My Company and My Teaching.
Those who have not suffered their own condition enough, and
who have not seen its perfect failure, are wise to avoid
Satsang with Me. Because Satsang is a fire! This Ashram is
not a place where we talk “philosophy”. There is a Living
Force enacted here. It is the Living Force of Consciousness
Itself. That is What Satsang is all about. And those who
arbitrarily pile on, not mindful of the conditions, wind up
having to separate themselves very aggressively, with all
kinds of righteousness. The Force of Satsang with Me simply
acts to intensify their separativeness. But one who has
really seen the failure of his or her search, who can
somehow spontaneously resort to the Condition of Satsang,
experiences that unreasonable Happiness. Thus, Satsang
becomes the Condition wherein the form of suffering, this
contraction, this fear, this ego, all of the elements of
suffering and dilemma, are dissolved in a spontaneous,
natural, appropriate order.

Certainly one must also suffer the intensity of this
process of ego-dissolution, including periods of apparent
crisis, but it will always be somehow bearable, always
intelligent with Truth, always something for which one has
the capability. That is why many who have found a Guru have
said that, at some point, they gave up all interest in
salvation. They were no longer concerned for liberation,
heaven, and healing, or even moved to go through any special
“Spiritual” processes or the classic round of Spiritual
experiences. They lost their interest in all of that. They
became unreasonably happy only, and they forgot to seek
beyond the Gurus Feet. The living Guru is a specific
Function that arises again and again in the worlds. People
can indulge any kind of illusion with a dead Guru, Master,
or Savior, or with a symbolic image, a God they only believe
in. People are very willing to do anything they like, and
then forgive themselves with the same liberal attitude. They
want God, or Truth, to stay in Its own Place. But the living
Guru is a Condition to be lived with. The living Guru
establishes conditions in the world. Such a one remains
continuously mindful of the devotee and of the process that
the devotee is going through. And the Guru uses every kind
of ordinary and extraordinary means to always re-establish
the connection.

Real religious and Spiritual life involves a Great
Condition Given to you and many conditions demanded of you.
The Great Condition and the real conditions of religious and
Spiritual life are never anything that you particularly want
to assume on your own. People are capable of believing all
kinds of things on their own, and of arbitrarily generating
what they think is sadhana, or the religious and Spiritual
life. But it is always just another expression of their
ordinary or usual state. It does nothing, fundamentally, to
their ego-bound condition. The matter of Truth is entirely
academic until the Truth Communicates Itself to you, until
the Truth takes you over, until the Truth does the sadhana
and “creates” the conditions for transformation. So the
Truth must find some means to Communicate Itself as a
Function in specific relationship to you. Therefore, the
human Guru is the appropriate Means, and that is why the
human Guru exists, that is why I have Come.

DEVOTEE: Why and how did we fall into this condition,
this miserable condition?

AVATARA ADI DA: People like to fabricate mythologies. You
would like to hear some sort of “creation” myth about this
suffering, or some sort of philosophy that explains why it
came about. When something is “explained”, when its “name”
is known, then you feel free to forget or exploit it. But it
did not “come about”. It is presently happening. It is not a
matter of something that happened. There is nothing hidden
in time or space that is making this affair of suffering
occur. It is not happening as a result of anything. It is a
spontaneous, present activity for which you are entirely
responsible. So, truly, it does not make any sense to try to
describe some means or other by which it might have come
about.

I have said, however, that there is a sense in which this
specific activity that is your suffering, this contraction,
is a reaction to life, to conditionally manifested
existence. For every action there is an equal and opposite
reaction. The entire event of the manifested, or
conditional, cosmos arises as a spontaneous event, a single
event. The universe is the original action. But for every
action there is necessarily an equal and opposite reaction.
So this process of which I have been speaking is, in a
sense, the reaction to conditionally manifested life.

A baby is not born with a concrete sense of a separate
life in the world. A baby is not able even to differentiate
its body from the other movements around it. Everything is
all one massive sensation. A baby does not differentiate. A
baby does not, for all practical purposes, differentiate
itself as an entity from any other individual, or even from
the world itself. Only when the baby learns to react to life
does it begin to “create” an identity that functions in
life. And if the baby has no capability to react, it will
have no capability for individual life. A human organism
that has no capability to react is catatonic,. a vegetable”,
or else dead. A catatonic has many of the apparent
attributes that are assigned to the Realized individual. The
catatonic is selfless, fearless, but he or she is obviously
not “alive”, not conscious, functioning, and sane.
Therefore, simply to go about trying to discover how not to
react is obviously not the cure. To try not to react to your
conditionally manifested existence at this moment is not the
Way of Truth. Yet people have elaborated vast traditional
methods of “realization” that are fundamentally only
attempts not to react. They try to de-condition themselves,
to become detached, to become self-less. But the Truth is
not a matter of compulsively and strategically suppressing
any form of action, even if that action is the re-action to
something else.

Truth is in the spontaneous re-cognition, or knowing
again, of an activity in the midst of that activity.
Therefore, one who understands is not in a catatonic state.
Understanding is not itself characterized by any trance or
any conditional Yogic state. Understanding is not itself an
other state. The state of one who understands may appear to
be extra-ordinary from the point of view of the usual man or
woman. But actually one who understands is entirely
ordinary, conformed to the realm of the conditionally
manifested. While living in this ordinary manner, he or she
Enjoys the Perfect Condition That Is Real God, or Truth.
Therefore, the life of one who understands is a paradox. But
the seeker and the attainments of the seeker are not
paradoxical. They are always dimensionless and winded to a
point. The seeker is always turned to specific goals,
specific states. They may be complex and incomprehensible,
but they are always as specific and mind-based as a bowling
trophy.

Truth Itself is not identified with a state, with an
experience, nor with the avoidance of any state or any
experience, neither with the dissociation or forceful
separation from any state or experience, nor with the
suppression of it. Truth is not even identical to the
suppression of thought. In one who understands, everything
continues to arise, but coincident with everything that
arises there is Perfect Intuition of the Real. One who
understands perpetually, spontaneously, under all
conditions, intuits the Real. Such a one intuits the Real in
the most “radical” sense, without separation. Such a one
requires no special condition for Realization. The
Realization of such a one does not only exist when that one
is in certain meditative moods, only when that one is quiet,
only when that one is performing certain Spiritual
functions, or only when that one is talking about certain
Spiritual things. The Realization of such a one is
spontaneous, absolute, continuous. Therefore, religious and
Spiritual life in the form it is lived in My Company is a
span of Conscious adventure, generated in the relationship
to Me as the Divinely Self-Realized Siddha-Guru, and summed
up in the Perfect Enjoyment of Which I am the Evidence, the
Demonstration, and the Very Form.

 

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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”
Tripura
Rahasya
,
Chap XX,
128-133


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