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Spiritual Practice

Adi Da Samraj

 

The Realization of the True
Divine Heart is the Ultimate (though never Most Perfectly
Attained) “Goal” of the “great path of
return”.

Therefore, Realization of the True Divine Heart is
traditionally understood to be possible only at the end of a
long course of Spiritual practice.

In Truth, the True Divine Heart Is not the
“Goal” but the Foundation of all right and true
practice and Realization. 

The devotional and (in due course) Transcendental
Spiritual practice embraced by all My devotees is based in
devotional Communion with Me. Devotional Communion with Me
is absolute love-Attachment to Me (in and As My
Divinely-Avatarically-Born bodily human Divine Form and
Person). Devotional Communion with Me is maddening
Attachment to Me, totally Distracting Attachment to Me, love
of Me that Distracts you from the entire course of
conventional life. If such Attachment is not the case, if
that glorious, ecstatic Happiness in Me and constant
Distraction by Me are not present, then the practice of Real
devotional and Transcen-dental Spiritual life in My Divine
Avataric Company is not possible. Therefore, the practice of
the only-by-Me Revealed and Given Reality-Way of Adidam (or
Adidam Ruchiradam) must be founded on such Attachment.

All religious practice, all occult practice, all esoteric
spiritual practice has at its foundation a process whereby
the individual becomes responsible for all of his phasing in
the autonomic nervous system. In other words his whole
irresponsible, weak, childish life fully of irrationality,
vital desiring, sex, food, bad company. All the methods
whereby he exhausts himself, enervates himself and deludes
himself by exploiting his vital and thinking capability.

There are thousands of people all over the world, perhaps
millions of them are imagining that they are involved with
some sort of higher psychological, religious or spiritual
practice but they have not fulfilled the condition of the
fourth stage of life. They don’t live the life of
God-Communion, they don’t transcend the heart of narcissus,
they indulge themselves childishly with all kinds of
religious organizations, spiritual cults, and all kinds of
people associated with them, and typically they are involved
with forms of renunciation, mystical inversion, and external
manipulation. None of that has anything to do with
enlightenment nor does it produce the signs of
evolution.

The evolution of the body-mind is the the end result of
spiritual practice. It is simply that the mechanism native
to man, which is an urge in human beings toward evolution
within the cosmic scheme must be awakened in you. It is part
of your body-mind.

In the first three stages, the individual is incarnating,
physically, emotionally, and mentally, as a human body-mind
in the world. The Bodily Current of Life is naturally
polarized from crown to toe, or from the subtle range of the
being downward and outward into earthly life. And attention
naturally moves with the Life-Current into the experiential
and relational functions of the centers below the heart.

The stage of psychic adaptation, corresponding to the
awakening of the feeling dimension of the heart, and the
subtle mechanisms in the throat and the lower rear of the
brain. The centers above the heart are awakened via the
spontaneous placing of attention in the internal
Life-Current of the body-mind, and the repolarization of the
Life-Current and attention itself toe to crown, rather than
crown to toe (which is the polarization of the Life-Current
previous to the fourth stage of life). This fourth stage,
and all the later stages, cannot be conceived within fixed
periods of time. The duration of the higher stages of life
depends entirely upon the individual’s qualities and his or
her spiritual practice of self-transcendence.

 

Avatar Adi Da Samraj refers to the first three stages of
life as the “foundation stages”, because the ordeal of
growth into human maturity is mere preparation for something
far greater: Spiritual Awakening, and ultimately, Divine
Enlightenment. This greater process begins to flower in the
fourth stage of life on the basis of a profound conversion
to love, the natural human development after individuation,
socialization, and mental development. If, as often occurs
in this or that spiritual tradition, one tries to “skip
ahead” to spiritual development without first having fully
established the human foundation for it, one will tend to
use the spiritual practices as a means for dramatizing one’s
human shortcomings: yogis who becomes good at escaping from
this world into other astral worlds because they are not
capable of functioning or relating to others in this one;
“holy men” or “holy women” who develop miraculous powers for
the purpose of showing off and getting attention or “love”,
to compensate for their unconscious feeling of not being
loved; shamans who use their highly developed psychic and
etheric capabilities for “black magic”; and so forth.

 

“The duration of the higher stages of life depends
entirely upon the individuals qualities and his or her
spiritual practice of self transcendence.”

 

2. Traditionally, the human psyche has
been represented as a bird. The Eagle, therefore, symbolizes
Man’s psychic nature or emotional life. Being a sharp-eyed
bird, it is specifically a representation of the spiritual
aspirant’s beginning practice of “seeing,” which is the
conversion from self-possession to God-Communion in all
circumstances. This is also implicit in the tact that the
Eagle is a fighting bird: A great struggle is necessary to
break with conventional existence and mature into true
spiritual practice.

 

It is the Truth upon which the Way of Radical
Understanding or Divine Ignorance, as Taught by Master Da
Free John, is founded. Therefore, Enlightenment cannot he a
matter of progressive attainment. It is, as the Adept
affirms, always already the case. But this is to be
Realized, which is a matter of free attention and energy.
The purpose of spiritual practice is to gradually release
our attention and energy from their contracted habit
patterns of fixation upon seemingly finite objects and
goals. In this way we become more and more open to the
possibility of the radical intuition of the Happiness, or
Truth, that Outshines all phenomenal states of body and
mind.

 

The Future, the past and the Presence of Spiritual
Practice

 

 

 

Sadhana or spiritual practice begins in that place where
you make this knot, the self contraction, this fundamental
discomfort. It has the characteristic of fear and you
basically experience that fear as a kind of anxiety in the
pit of your stomach.

If you are not really in touch with this
self-contraction, you at times may experience the anxiety
that is constantly underlying and motivating your behavior,
your moment to moment existence. With this anxiety, you
build all kinds of stuff on top of it and desensitize
yourself to it. This self-contraction is the quality of
anxiety, of your moment to moment existence and it is a
stressful anxiety.

You may want to forestall the observation of this
uncomfortable feeling, that realization. But you can’t begin
real spiritual life unless you start to observe and
understand the mechanism of it. But once you do and get bit,
that’s it! Unless you find yourself out you will be
continually running from it, covering it over with all kinds
of enquires, philosophies, psychological investigations and
all other mental means of avoiding something deep in your
psyche. Once you do observe this fundamental contraction,
then you can’t escape it, and that’s when sadhana really
begins. That’s when sadhana starts becoming profoundly
effective.

 

Adi Da Samraj, unpublished talk 1974
(Beezone edit)

 

Self-understanding prepares you for My Spirit-Baptism.
Without Spirit-Baptism there is no Spiritual life.
Therefore, you who are so egoically “self-possessed” must
understand that the essence of My Wisdom-Teaching is My
Heart-Transmission. My Spiritual Transmission Intoxicates
you, but if you have not first understood yourself most
fundamentally, you cannot use It. You will shut It down.
Therefore, you are not prepared for true Spiritual practice
until you have first used My Teaching Revelation to the
point of most fundamental self-understanding. Then you can
receive My Spiritual Baptism, and you will practice
Communion with this Transmitted Sublimity from moment to
moment. That is the Way of Adidam. Then you will change your
entire life.

 

In contemporary culture there is common understanding or
‘mind dharma approach’ to spiritual practice which Adi Da
calls the ‘talking school’. Today there are many spiritual
teachers who subscribe and teach various methods of a rather
simple psychological orientation to spiritual life. “Merge
your mind with reality, and you will experience reality. You
will live in a world without problems. The world may appear
to have problems to others, but not to you. You will see
things differently, from a higher point of view” (Robert
Adams).

 

The Spiritual path is not merely some kind of self
generated discipline, some effort made by the ego, that
ultimately winds up being Enlightenment. Spiritual
understanding and the spiritual path is one of
transcendence, transcendence of the ego, not the way of the
efforts of the ego. Spiritual practice is the submission of
the ego to that which transcends it. It is not suppression
of the ego or ignoring it. It is understanding it’s false
and fearful origin.

 

In the initial stage of spiritual practice, the conscious
process takes the basic form of simple emotional surrender
of the body-mind into the Radiant Divine, Who “lives” the
body-mind and the world. This simple practice (commonly
associated with the surrender of attention into the Divine
via the Name), when associated with basic personal and moral
disciplines, makes possible the transition from the merely
vital and lower mental adaptations of the first three stages
of life to the heartfelt disposition of self-surrender,
which characterizes the fourth stage of life and all later
stages.

 

Satsang

 

(Sanskrit sat = true, sanga = company)

 

 

 

is a Sanskrit adjective meaning “the ideal; pure and true
essence (nature) of an entity or existence. It can thus be
concluded as “the self-existent or Universal Spirit”.

 

There is a common understanding that spending time in the
company of a Guru is Satsang, something like going to
church. Going to church or spending time in the company of a
Guru is not necessarily Satsang. Satsang is the
communication of Truth. To paraphrase Adi Da Samraj, Satsang
is a paradox in the dream and it is the principal condition
of sadhana or spiritual practice wherein Truth appears. And
in that appearance of Satsang or Truth, all limitations are
magnified, outshined and ultimately dissolved in Light.

 

“Great Principle of Spiritual practice is Satsang and
Guru-Function is associated with the Great Principle of
Satsang. The Essence of the practice of Satsang is to focus
attention on the Realized Condition of a true Adept.

 

Exactly how this mechanism of Satsang works is not clear
at the outset. Prior to its perfect realization, it cannot
be grasped. It is elusive. So, as you say, you are trying to
get down to it. But if you try to discover or perform it
yourself, your blood vessels will burst. It won’t happen. If
you don’t already live the point of view of the heart,
vital, subtle or causal, how are you going to move into it?
Your point of view is in your head, or your legs, wherever.
Satsang, the company and condition of Truth, is your true
resort, and in Satsang you will find yourself falling
spontaneously into the “Heart,” the Heart of Truth, which
transcends the manifest realizations.”

 

SPIRITUAL PRACTICE AS A WAY OF LIFE

 

Even though God-Realization or Enlightenment is true of
everyone even now, this must become the literal Truth. In
the following excerpts, Master Da Free John explains why a
course of spiritual practice, or sadhana, is necessary.

 

…. free energy and attention for the process of
self-transcendence, in which the true Condition of our lives
becomes Obvious.

 

….shortsightedly zero in on a particular stage for its
own sake. Spiritual life is about the transcendence of the
first six stages and the games of attention and experience
associated with them.

 

….the other tendency, witnessed in the contemporary
“spiritual scene,” of excusing oneself from actual practice
because God-Realization is supposed to be already true of
everyone.

 

The spiritual discipline should begin at a later stage,
when the practical discipline has become stable and true,
and when you feel the Divine clearly in the form of constant
Presence, through direct initiation in the formal enjoyment
of my Company. The spiritual discipline that should begin to
accompany the practical discipline of this Way of Divine
Communion is a voluntary exercise of the remembrance of God
from the heart that coordinates the body, the life-force,
and the mind with the breath. Thus, sit, in privacy, as a
formal responsibility, twice a day. Turn attention to the
Divine Presence, surrender to the all-pervading Presence,
yield your life and circumstances to God, and, at random,
breathe the Presence of God, with attention to the Divine as
the Reality or Real Condition that is prior to or beyond the
body, the mind, and the world. Breathe with your heart. With
random exhalations surrender your self, your mind, your
emotions, your life, your desires, your body, and all the
conditions of your existence from your heart to God. Then,
with random and following inhalations, with your heart and
your whole being, receive, draw upon, and become full of the
Presence, Power, and Consciousness that is God. Such is the
spiritual practice of the Breath of God. Whatever you yield
from the heart will, over time, be replaced by Divinely
transformed conditions and/or by intuitions of the
significance of any limitations you must bear in time and
space.

 

This spiritual practice (MAY) should (BE EXPANDED AT
TIMES TO) include random heart-felt remembrance of God
through the “Name” of God. (MY RECOMMENDATION) I ask that
you use the Name “God,” and not any traditional mantric
Name, such as Ram, Krishna, Jesus, or Om. “God” is the Name
of God with which all men are familiar and to which they are
naturally attached through body, breath, emotion, mind, and
soul. Therefore, at random, with surrender in exhalation,
inwardly or vocally, and with feeling and love in the heart,
recollect and breathe the Presence via the Name “God.”
Likewise, with random inhalations, feel and breathe the
Divine Presence with the heart via the Name “God.” The
practice of heart-felt recollection, or conscious yielding
of feeling-attention.

 

The spiritual discipline that should accompany the
practical discipline of this way of Communion is a voluntary
exercise of the remembrance of God from the heart that
coordinates the body, the life-force, and the mind with the
breath. Thus, sit with me, or in privacy, once or twice a
day. Remember me, surrender, love, and yield your life and
circumstances to God through me, and, at random, breathe the
Presence of God, with attention to the Divine as the Reality
or Real Person which is above, beyond, and also surrounding
and permeating the body, the mind, and the world. Breathe
with your heart. With random exhalations, surrender your
self, your mind, your life, your body, and all the
conditions of your existence from your heart to God through
me. Then, with random and following inhalations, with your
heart and your whole being, receive, draw upon, and become
full of the Presence, Power, and Consciousness of God
through me. Whatever you yield from the heart will, over
time, be replaced by Divinely transformed conditions and/or
by intuitions of the significance of any limitations you
must bear in time and space.

 

These represent the essential discipline of the way of
Divine Communion. The spiritual practice of the breathing of
God from the heart will, over time, show itself to you as a
process in which you are breathed and lived and loved by
God. The spiritual practice and the practical disciplines
should both be exercised more and more under whatever
conditions arise in life. The spiritual practice itself need
not be reserved only for those occasions when you sit with
me or sit in private, but it should be exercised at random,
at any time, while awake, or even while dreaming or asleep.
Allow it to develop and reveal the Divine to you according
to its own pace. Simply use the spiritual exercise and the
practical disciplines as a way of Communing with God through
me under all conditions.

 

The spiritual practice may also be expanded at times to
include heartfelt remembrance of God through the Name or
Mantra of God. My recommendation is that you use the Name
“God,” and not any traditional mantric Name, such as Ram,
Krishna, Jesus, or Om. “God” is the Name of God with which
all men are familiar and to which they are naturally
attached through body, breath, mind, spirit, and soul.
Therefore, at random, with surrender in exhalation, inwardly
or verbally, and with feeling and love in the heart, breathe
the Name “God.” Likewise, with random inhalations, feel and
breathe the Divine Presence from the heart with the Name
“God.” This is the spiritual practice of the “God-Mantra” or
“God-Name.”

 

Therefore, the highest form of detachment is
life-positive, not dissociated, but understanding very well
why things go on as they do, seeing clearly that what arises
in the world does not have the power to destroy our suppress
one’s spiritual response, one s spiritual practice. That is
true detachment. It is not the conventional detachment of
turning away and withdrawing sympathy. contractions, do not
appear as limitations to the Enlightened person.

 

What may seem by description to be somewhat complicated
(although’, think it is fairly simple) is realized as a
natural constant enjoyment and process from moment to
moment. In every moment the mind is attention to the
Presence. In every moment the being breathes in that
Presence, accepting it as the Reality and the transforming
Power, and releasing all conditions to it. Every moment is
service through the body to the Divine. Then the individual
is truly humanized, moved out of the mere born condition
into intuitive enjoyment of the prior Reality. Ultimately
the devotee realizes his identity with that prior
Reality.

 

But first you must realize your participation in that
Reality and become liberated from your commitment to your
born possibilities. That process is a trial, a time of
testing, because the devotee’s inclination is not simply
toward God-Realization. He may fundamentally be ready for
spiritual practice, but his life is committed to all kinds
of worldly and conventional realization. The beginning stage
of practice, therefore, is a time of coming and going and up
and down and success and failure. Thus in the initial stage
it is the responsibility of the individual to live the life
disciplines, and the place where he lives it is the world,
All the drama, all the up and down and coming and going and
success and failure, must have the world scene in which to
develop. Although the individual at this stage is not
committed to the world, still he lives within the framework
of ordinary conventional desiring. And in the theatre of the
world he is tested whether he will maintain his commitment
to his born possibilities or, maintain his commitment to the
Divine and to the Divine Process.

 

Spiritual Practice Is the “Conscious Exercise” of
Love

The key to practice in every stage of the Way of Divine
Ignorance is whole bodily Communion with the Divine through
unobstructed feeling. Thus, each specific practice must be
done as a form of “conscious exercise,” as described in
Conscious Exercise and the Transcendental Sun. In that case,
the practice itself is made into a form of ecstatic
sacrifice into the Divine and Communion with the Divine
through feeling-release of the entire body-mind. Every kind
of practice must be devoted and performed via profound
self-released feeling into the All-Pervading Radiant Life of
God. Such is true sacrifice to God, and such sacrifice must
characterize all practices and every moment of the devotee’s
experience.

 

The four great stages in which the practices of this Way
develop involve specific functional responsibilities at
every level of the body-mind. Each of these responsibilities
takes the form of a personal, moral, or higher
psycho-physical practice. And all of these specific
functional responsibilities are mastered by one or another
form of the radical or whole bodily conscious process, in
which insight makes a sacrifice of all experience in
God-Feeling.

 

Thus, the Way of Divine Ignorance is one in which every
moment of experience is made a form of psycho-physical love
of God. When that love makes the body-mind into a whole and
single gesture of Communion with the Radiant Reality, then
the experiential body-mind itself is transcended, and there
is only God. Such Ecstasy ultimately becomes perfect
dissolution of the psycho-physical entity in the very
Radiant Divine, Who transcends all that may be experienced
or known.

 

No experience, however high in the esoteric order of
yoga, is Blissful or Ecstatic in itself. Any experience is,
in itself, a form of confinement to the separated self, the
independent and reactive body-mind, or “I. ” Only when the
body-mind and the principle of experience itself are
sacrificed in God-Feeling is there the Ecstatic Bliss of the
Divine. Therefore, the Way of Life in God is not
experiential attainment, but the feeling-transcendence of
specific experience in every moment.

 

This is certainly true. And, therefore, in every moment
of experience, or spiritual practice in the midst of
experience, there is also the contrary tendency to contract
feeling and attention upon the experience or the practice
itself. Thus, we tend to become “dry” or frustrated as we
practice, and we wonder why our discipline has become
dissociated from Bliss. In that case we must Awaken, through
“hearing” the Teaching and “seeing” the Spiritual Master, so
that we again release the body-mind and every practice into
unobstructed whole bodily feeling-Communion with the
All-Pervading Divine, which is neither objective nor
subjective to us. Then we are Full and Ecstatic again.

 

“The possibility of spiritual practice, and also growth
in more or less conventional terms, begins when suffering
moves you to acknowledge your own psycho-physical nature and
the psycho-physical nature of the manifest worlds. Then
everything in life begins to break up and loosen. A new kind
of life can begin, perhaps with all kinds of episodes and
adventures and even self-exploitation. But contained within
the seed of that change is the possibility for God
Realization. Contained within that acknowledgment of
suffering is the possibility of knowing the Spiritual
Master. And when the Spiritual Master is met, then your
self-possessed adventure is interrupted”.

 

The self-contraction is the act of separation. The
self-contraction is your reaction to conditional existence.
This reaction is egoity itself, and it is always your own
activity. This is what must be understood: All your seeking,
all your disturbance, and all your dissatisfaction are your
own activity. To understand this is to be free of
“victim-consciousness”, or the notion that your fundamental
difficulty is somehow caused by others or by the conditions
of manifested existence. To understand this is the essence
of the true hearing.

 

Therefore, true hearing is a matter of transcending the
notion that your suffering is caused from without, or the
notion that you are being “victimized” by life. True hearing
is a matter of transcending the “victim strategy”
altogether. And true hearing is the foundation of spiritual
practice.

 

The “Divine Shakti” Who is “Husbanded” by Me is not
merely (and is not reducible to) the “Yoga-Shakti” that is
associated with the traditions of dualistic (or
pre-seventh-stage) Yoga. That “Yoga-Shakti” is merely Cosmic
Energy – Which includes natural energies, and Which may be
felt flowing even in the egoic body-mind. In the schools of
traditional Yoga associated with the fourth and fifth stages
of life, the intention (or goal) of Spiritual practice is to
identify Consciousness (or Siva) with that Cosmic Energy (or
“Yoga-Shakti”).

 

 

However, nothing like the esoteric moral teaching of
Jesus of Galilee was fundamental (or even, in general,
known) to the “official” Judaism of his time.
Jesus’ esoteric version of the “moral law” is
stated thus: “See everyone in and as and by means of
the Spirit-Breath. Relate ‘self’-sacrificially (or
in an ego-transcending manner) to others, and, altogether,
live the life of love that spontaneously emerges from a
heart immersed in the Spiritual practice of Breathing the
Divine Spirit-Breath.” Through such teaching, Jesus
introduced concepts from a broader cultural
base—including Hellenistic and even Eastern influences.
That same esoteric teaching appears not only in the
undercurrent of the “New Testament”, but also in
the communications of all the great Spiritual Adepts
throughout history. That esoteric teaching is about Divine
Spiritual Communion and always-present Freedom from
unhappiness

 

So when you feel doubt, instead of noticing it as disease
and feeling yourself beyond self-contraction, instead you’ll
be reading all kinds of things and trying to think your way
back into your previous system of belief or motivation, you
see. Whereas if you get into doubt in that sense relative to
something that you’ve already thoroughly inspected, you
should just take a little vacation from thought stress for
awhile and deal with the self-contraction as a totality. And
how do you do that? Well, that’s what I’ve been instructing
people about for years, you see.

 

It’s a matter of self-generating spiritual sadhana,
spiritual practice. It’s a matter of making use, first of
all, of self-observation, but then making use of the
practice of spiritual resort and meditation, spiritual
exercise. This is what you should do instead of trying to
think your way out of doubt or feel your way out of
emotional distress or find your way out of a cramp or eat
your way out of a cramp that is really originated (mild
laughter) egoically.

 

You’ve got to, in other words, through self-observation,
you’ve got to come to the point where you can identify your
own dilemma and not, therefore, get sidetracked into all
kinds of efforts that are nonsensical, that don’t deal with
what is really wrong with you. So doubt is not about
anything, in other words. It only seems to be about
something. And because you’re constantly tending to get
self-contracted, if you’re a more or less solid type, you
will always be tending to register self-contraction in terms
of doubt. And, therefore, you will always be stressfully
trying to think yourself into a better system of thinking
that you will never doubt again. But you will always doubt
any system of thinking as long as you are tending toward
self-contraction.

 

Inevitably self-contraction leads to doubt.

 

Ultimately, the process of truly maturing in the
Transcendental Spiritual practice of life in Reality
Itself

requires the transcending of all constructs. It is not
that there must be no use of constructs whatsoever in

one’s approach to the Divine (or the One and
Absolute Reality Itself). It is simply that all mere
constructs

must be understood to be such (and embraced only as
such).

 

Ultimately, exoteric “religion” must become (or
otherwise be superseded by) esoteric Transcendental

Spiritual practice—the ego-transcending,
body-mind-transcending, construct-transcending process
of

entering (by esoteric, and, in due course, Perfect,
Means) into That Which Is Inherently Beyond (and Prior

to) all constructs and limitations.

 

One who is beginning to understand first recognizes that
he is suffering, fundamentally unhappy, unsatisfied, and
chronically in a double-bind that cannot finally be
consoled. This recognition puts a qualification on the
ordinary force of seeking and life indulgence.

On this bases a person begins an approach to his
experience, habits, thoughts and actions that would perceive
the root of his dilemma and at last he will come to see that
all of this, his dilemma, his suffering is his own. It is
not the product of some process outside himself or his
control. It is not hidden in the events of the world or in
the events of his internal or non-volitional life. It is in
fact the evidence of a process that is always the present
occupation of his very existence. His entire dilemma,
manifested now in all of the conscious, unconscious,
internal, external and transcendental events of existence is
in fact dependent on the action of the avoidance of
relationship, to which he is utterly, presently committed.
When he sees this action directly he finds that it is a
radical action, one that is reinforced but not dependent
upon any effect or manifestation of his dilemma. This
action, presently enforced apart from any other cause, is in
fact the source and fundamental experience that is his
dilemma.

This perception is the first great relief that is
understanding. It is an extraordinary form of cognition that
relieves the whole force of dilemma and search of the
awesome necessity. Consciousness acquires a force, energy
and intensity that is already prior to the force of dilemma,
search and suffering. it takes on the form of understanding,
which is degrees of enquiry into the moment to moment events
of conscious life.

 


What is
‘Practice’?

Key Terms
Argument
Conscious
Process
Conductivity
Conversion
Crisis
Commitment
Demand
Devotion
Discipline
Dilemma
Diet
Enquiry
Elusive
Nature
Experience
Ego
Early
Stages of
Practice
Equanimity
Frontal
Yoga
Four
Faculties
Fire
Feeling
attention
Fourth
Stage of Life
First
Three Stages
First
Thing
Guru
Guru
Function
Grace
Good
Company
Happiness
Health
Hearing
Heart
Habit
patterns
Hard
School
Higher
Levels of
Practice
Heat
Ignorance
Locate
Me
Listening
Lesson
Meditation
Machine
Most
Difficult
Stage
Narcissus
Ordeal
One
Pointed
Practice
and
Realization
Purification
Perfect
Practice
Paradox
Renunciation
Right
Life
Responsibility
Readaptation
Realization
Self
Contraction
Serious.
.Search
Study
Spirit
Presence
Surrender
Satsang.
Self-
Observation
Self
Understanding
.
Stage
of Life
and
Level of Practice
Seeing.
Self-
Transcendence
.
Stages
of Life
.
Sacrifice.
Sighting
Me
Sexuality
Signs
Service
Spiritual
Practice
Trials
Turn
to Me
Transformation
Tautology
Technique
Unobstructed
Understanding
Way
of
Faith
Way
of
Insight
Yoga

What is Meant by
‘Practice’?

Beezone enquiry into the
nature of ‘Spiritual Practice’
in the literature of Adi Da Samraj

 

 

Introduction

Beezone’s definition of ‘Practice’
is the ability to embrace life adapting devotional
discipline and purification
enabling
a
practitioner to go beyond the
activity and pattern of ego.

‘Practice’ is always revealed in stages
of what there was in the beginning, devotional recognition
and response to Reality, Me*.

Though this discipline in the
Reality-Way of Adidam Ruchiradam is based on ‘no search’ and
‘no seeking’ and ‘no ego-effort’ there IS a ‘practice’ and a
‘method’ associated with it. It is a paradox and the
conundrum of ego. That paradox and conundrum is in
association with a Blessing Power and a Recognition-Response
to What Is; The Divine Samadhi of Avatar Adi Da Samraj, the
Form of God, Truth and Reality, The “
Bright“.

“The various practices are
themselves simply ways of responsibly adapting to higher
aspects of psycho-physical existence in the Play of Life but
the essentially spiritual responsibility in the Reality-Way
of Adidam is the one of transcendence of experience, or the
limiting conditions of the soul.”
(Enightenment of
the Whole Body)

“The question you must answer from the very beginning
is, “Will you grasp this principle and become a
practitioner?” Not will you merely practice the outer
features of the discipline and habits associated with our
unique culture, but will you practice as someone who has
truly “heard” and “seen,” who has been converted from the
problem, converted from always trying to solve some problem,
overcome some dilemma, or achieve some release.”

(Dreaded Gom Boo)

 

*For clarification of Adi Da’s
meaning of ‘Me’ see: Beezone Study on
‘Don’t
Misunderstand Me’
.

 

Summary
Statements

Spiritual life – Spiritual Practice
– Is not a cure.

There is no remedy.

There is no achievement there is
only conformity to Reality, Me.

Conformity requires Right
Effort
.

No practice realizes Truth, that is
the
search.

Truth is the context of
practice.

Spiritual life Is the life of
Truth.

Spiritual
life Is a demand
, Not a form
of therapy.

It is the practice of life In a
world where the Living Heart, Not your dilemma and search,
Is the condition.

All experience binds
unless there is ego transcending practice.

As long as …
“experience” persist, there must be the Practice
AND The Realization—both.

The Heart is the practice regardless
of what arises, regardless of your circumstance, regardless
of conditions. This does not mean that you deliberately
ignore conditions. It means that you turn the faculties to
the Heart instead of wandering in conditions…When you are
turned to the Heart, the contents of “experience” do not
bind you.

Turning to the Heart does not make
you dysfunctional.

Truth is realized through the
inspection of experience to the point of realizing that
experience has no obligatory force and that none of it is
the point of spiritual life.

The point
is this single responsibility, this single principle, this
single inspection of your state in this moment, of your
Narcissistic self-concern, of the contraction toward
fear.

Be responsible for that contraction
so that you exist instead as Love, or
God-Communion.

That is everything.

That is the whole
Teaching.

There is nothing to be
attained.

There is a single principle for
which we must be responsible, and that is
God-Realization.

It is not the way to
God-Realization.

It is God-Realization
itself.

It is the disposition in
Truth.

It is the Way of life.

 

Spiritual
Practice a
Paradox

 

Great Principle of Spiritual
practice is
Satsang.

The Guru-Function is associated with
the Great Principle of Satsang.

The Essence of the practice of
Satsang is to focus attention on the Realized Condition of a
true Adept.

And for that
Realized Condition to:

The function of the Guru is first
of all to make the student a devotee through the process of
understanding, until he comes to the point of surrender.
Then the Guru enters where he surrenders, and that one
becomes a devotee. That is the entire yoga of this Way.

Exactly how this mechanism of
Satsang works is not clear at the outset.

Prior to its perfect realization, it
cannot be grasped (with the mind).

It is elusive.

 

The Practice is Founded in
Paradox
.

“….even though initial adaptation
to the practice of the Way develops many characteristics of
interior attention, the primary and ultimate force and
attitude of the practice is not …inverted
pattern

There is no direct method for
removing either behavioral tendencies or the obsessive
stream of thinking. Nonetheless, these patterns must be
mastered and undone, since they are the essential content of
the motivated, compulsive, and illusory display of egoic
suffering, or subjective differentiation.

 

top of page – key
terms

 

The Heart

The heart-region of the egoic individual functions as the
primary seat of functional emotion and of my Avatarically
self-transmitted divine spirit-energy. And the
heart-expression is retarded by the self-contraction, such
that it becomes characterized by a range of non-spiritual
and diminished spiritual signs – from the absence of
spiritual awareness to the spiritual “disease” of diminished
spiritual delight. And the self-contracted heart is also
characterized by a range of emotions associated with
un-love, or non-love, or ego-based and superficial
pseudo-love, or diminished love.

The
core of the being is the heart, not the head or the navel,
but the heart, the function of feeling-attention, the
unobstructed emotional connection, or communion with
everything through feeling.

That function is the principal one,
and the realization of spiritual life depends on that
function, on its becoming active.

Spiritual
practice is about the re-adapt to this feeling function of
the heart.

The problems we have in functioning
from day to day and our failure to realize God, or Truth,
are both the consequences of the contraction of the heart,
or the feeling being.

The Reality-Condition could
be Realized simply by Sighting Me here…but the
‘reason’ it’s not is because of the
self-contraction.

The reason that My “Bright” Divine
Self-Nature, Self-Condition, and Self-State is not Obvious
to you is that you are bound up in your own errors, your own
habits, your own “self’-reflection, your own egoic
“self’-identification with the body-mind-complex.

If the heart is obstructed, we
become obsessively physical, emotional, or mental in our
play of life.

Likewise if the heart, or the
feeling dimension, is obstructed, we cannot realize God, or
Truth, or the Real Condition.

The
practice of real, or spiritual, life is to exercise the
feeling devotion of the being, to come alive at the heart,
and therefore to inform with unobstructed feeling the mental
and the physical functions that surround the feeling
nature.

If the heart is awakened, we
ultimately will realize the true Condition of our
manifestation, which is not independent consciousness at
all.

 

For a full inquiry of
‘self-contraction’ see Beezone Study on ‘
The
Knot of self-Contraction’
.

For a full inquiry of ‘THE HEART’
see Beezone Study on
 ‘Three
Hearts’

 

The Heart and
Grace

In the only-by-Me Revealed and Given
Transcendental Spiritual Process, the feeling heart
awakens.

The Spirit-Presence is Found by
Grace. The Company, the Argument, and the Teaching Work of
the Spiritual Master are the principal Agents of
Transmission or Grace.

Practice of the Way is made possible
through the Grace that Radiates via these human Agencies of
the Divine. Therefore, practice of the Way should be engaged
within the culture of these Agents of
Grace. 

Initially the left side of the heart
is awakened through feeling (the waking, frontal, gross
dimension of conditionally manifest existence).

As the practice develops the middle
heart (or the subtle and higher psychic region), such that
the fully Transcendentally Spiritualizing Process occurs in
the domain of the frontal personality.

top of page – key
terms

 

Satsang

Satsang with Me begins as an
essentially homely affair, in which, having already
heart-recognized Me, you begin to respond to Me by
heart-responding to My Avataric Divine Wisdom-Instruction.
You begin to deal with your life in the practical ways I
require, until you can truly turn to Me.”

Satsang with Me is not simply a
common relationship between a Teacher and a
disciple.

Satsang with Me includes all of the
practicalities and ordinariness and homeliness of a human
relationship and a Teaching relationship – but,
fundamentally, even from the beginning, Satsang with Me is
the Enjoyment of My Bright Divine Spiritual Body

When that begins, then all of the
transforming events follow. But Satsang is always the
context for the process of self-observation, insight, and
enquiry.

There may also arise the secondary
process of the movement of the life-force, and your
consequent participation in it in the form of conscious
conductivity.

In order for that to be true sadhana
and not an organ of the search, you must continually return
to the fundamental, which is Satsang itself.

It is to that fundamental and prior
Condition, Satsang, that you are continually returning, even
in the midst of these transforming events. Otherwise, they
become your concerns. They become distractions,
fascinations, images in the pond, ritual instruments,
liturgical instruments for the priesthood of Narcissus. So I
am continually reminding you of this fundamental
Condition.

“Great Principle of Spiritual
practice is Satsang and Guru-Function is associated with the
Great Principle of Satsang. The Essence of the practice of
Satsang is to focus attention on the Realized Condition of a
true Adept.

Exactly how this
mechanism of Satsang works is not clear at the outset. Prior
to its perfect realization, it cannot be grasped. It is
elusive. So, as you say, you are trying to get down to it.
But if you try to discover or perform it yourself, your
blood vessels will burst. It won’t happen. If you don’t
already live the point of view of the heart, vital, subtle
or causal, how are you going to move into it? Your point of
view is in your head, or your legs, wherever. Satsang, the
company and condition of Truth, is your true resort, and in
Satsang you will find yourself falling spontaneously into
the “Heart,” the Heart of Truth, which transcends the
manifest realizations.”

 

For a full inquiry in ‘SATSANG’ see
Beezone
Study on ‘The Nature of Satsang’
.

 

Guru
Function

The Way of Adidam, even from the
beginning, I Am the Principle of your practice. Therefore,
every aspect of the practice of the only-by-Me Revealed and
Given Way of Adidam is Informed by Me, and Informed by your
heart-Communion with Me, and Informed by the only-by-Me
Revealed and Given seventh stage Realization.

 

For more on ‘THE GURU FUNCTION’ see
1973 talk
‘Guru
as Prophet’
.

 

 

The
Practice and Realization

 

“As long as the ego-based
pattern-conventions of conditionally arising
“experience” persist, there must be the practice
of The Reality-Way of Adidam and The Realization of The
Reality-Way of Adidam—both.”

Beezone
Study on ‘Discipline’

 

The Practice of Satsang is NOT a
technique.

But there is a process called
Practice and it requires action.

True spirituality is a moral and
spiritual transformation.

 

Levels of
Practice and Stage of Life

Only those who have accepted the discipline of religious
or spiritual renunciation sufficiently to release attention
from the bond of the mechanics of ego or body-mind can
practice the conscious process in its radical form. The
radical process of spiritual practice can be described to
people, and I have written a great deal about the radical
form of the conscious process. It need not be kept secret
particularly, but it cannot be practiced fruitfully by an
individual in whom attention is not fundamentally free. One
cannot simply communicate to people in general a sixth stage
teaching, for instance, such as the teaching of Advaita
Vedanta or the mindfulness discipline of original Buddhism,
and expect that everybody will therefore be able to practice
it. Most people must engage preliminary or supportive
practices. Most people should approach the radical Way
through the lesser stages of life, because one cannot
practice the advanced levels without an increase of
available energy and attention.

Thus, this radical practice that I communicate based on
the seventh stage disposition is not something that people
can rightly, truly, fully, and fruitfully practice without
preparation, without available energy and attention.
Therefore, I have also communicated the forms of spiritual
practice that basically represent the preparation for the
most radical practice, preparation that releases energy and
attention for the conscious process, which is the
fundamental process I consider. That process in
consciousness cannot really be engaged until there is free
attention, because in that process attention itself is
encountered and transcended. If you cannot enter into the
consideration of naked attention itself, the fundamental
mechanics of the being, then you cannot practice in the
fadical sense. Most people cannot. The attention of most
people is wandering in the conditions of the body-mind and
is not free to inspect and transcend itself.

 

Realization

Right Life requires Right devotion
and Right Recognition

To Realize the Supreme State of the
Eternal Divine Person, Adi Da Samraj, requires
absolute devotional subordination of separate “self” to
Him
and relinquishment of the ego-bound search. This
“radical” devotion is the first aspect of the Reality Way of
Adidam.

or said another way…

To Realize Divine Enlightenment the
separate “self” and its search must be relinquished

to the One Eternal Divine Reality That
Is Always Already Prior to self, other and world.

The second aspect is renunciation, enacted
as all the forms of “self” discipline, or right
life.

The third aspect is “perfect
knowledge” of the Eternal Divine One, which is “perfect
knowledge” of Reality Itself.

Surrender requires profound
discrimination and obedience.

 

Transformation

I do not propose a Way of practice
that is based on belief in the Transcendental
Reality.

The fundamental Argument of the
radical Way of the Heart is not a description of the Divine
or Transcendental Reality, nor a prescription for practice
based on the affirmation of belief in that described
Reality.

My fundamental Argument is
simply a criticism of the self-contraction in all its
forms.

I call for the practice of
self-observation and insight into the
self-contraction, until “Whatever” or “Whoever” or
“Itever” It is that transcends it stands out as the
Obvious.

When my Argument has been thoroughly
considered, when the self is discovered to be
Narcissus or the activity of self-contraction,
and when all the forms of self-contraction, appearing as
self and not-self, have been re-cognized and transcended,
then the Transcendental Reality is Realized as the
Obvious
. But only then.

 

“We may say, then,
that the direct intuition of the Radiant Transcendental
Being is my “method” or Way.”

 

For a full inquiry of
‘self-contraction’ see Beezone Study on ‘
The
Knot of self-Contraction’
.

For a full inquiry of
‘self-observation see

Beezone Study on ‘self-observation’
.

 

top of page – key
terms

 

The
Argument

 

Narcissus,
Ignorance, and Happiness
are the three principal
Subjects of the Argument that must be heard (or
understood).

Only when the Argument is heard can
seeing, conversion, or the moment to moment location of
prior Happiness begin.

Crisis
No one begins to live Spiritual life Until he or she has
suffered.

The first great crisis of life
occurs in all of us. But most of us simply go on from there
to seek Happiness, or even to despair of It.

The second great crisis of life
occurs only in the case of those who can seriously accept
and understand the Lesson of the first great crisis of
life.

Therefore, I
Argue that Lesson, so that you may become serious,
understand your unhappiness, and begin the Way of Happiness
Itself.

The second great crisis of life is
this process of serious understanding of unhappiness and
conversion to the Way of Happiness (rather than the futile
search for Happiness).

The practice of real or spiritual
life begins to make a difference when people who are living
conventional lives are no longer addicted to the worldly
game. Not that they become otherworldly and separate from
the world entirely, but they no longer live as a
manifestation of conventional consciousness and
interests.”

Serious
people
are not committed to superficiality. If you are
My devotee, you must become serious-and become moved to
seriousness. The practice of the only-by-Me Revealed and
Given “Radical” Reality-Way of Adidam – beginning with the
foundationary practice of Sighting Me and Listening to Me –
is entirely about such seriousness. My devotee must embrace
the in-depth process that rightly and thoroughly deals with
the issues of existence.

 

For a full inquiry of ‘NARCISSUS’ go
to
Beezone
Study of ‘Narcissus’

 

For a full inquiry of ‘CRISIS’ go to
Beezone
Study of ‘Truth, Romance and Illusion’

 

For a full inquiry of ‘THE ARGUMENT’
go to
Beezone
Study on ‘Adi Da 101’

 

 

Serious

ADI DA SAMRAJ: But I have been making that clear for
quite a long time. One would expect that if you were as
serious as you just said you are, that you would have gotten
your act together by now and not just be coming to Me
twenty-one years later or whatever and just starting to feel
a little serious or getting a little bored with your act,
that kind of thing. That’s not hearing. That’s not
renunciation, that’s not great devotion, that’s not
maturity, that’s not Samadhi.

You, personally, want to avoid
dissatisfaction. You want to be basically pleased and do not
want to have difficulty. Perhaps one of the greatest
characteristics of a most serious devotee, is the
characteristic of dissatisfaction, the awareness that you
are not, and will not be, satisfied by anything, by anyone,
by any arrangement, any experience. The closer you are to,
having dissatisfaction be profoundly true of you, the closer
you are to being a most serious devotee of Mine.

 

Profound Consideration = One
Pointed

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terms

 

Listening

“Listening” is Avatar Adi Da’s
technical term for the orientation, disposition, and
beginning practice of the Way of Adidam. A listening devotee
“listens” to Avatar Adi Da Samraj by “considering” His
Teaching-Argument and His Leelas, and by practicing
feeling-Contemplation of Him (primarily of His bodily human
Divine Form). In the total (or full and complete) practice
of the Way of Adidam effective listening is the necessary
prerequisite for true hearing and true seeing.

For those who would thus adapt
themselves at least with a little of their lives, I
recommend a way that is easy to conceive and fulfill. Simply
turn to God through me. Submit, surrender yourself to God
through me. Love and receive God through me.

“Those who are simply listening to
the Teaching, who have not entered into this conversion in
the Company of the Spiritual Master, may as part of the
natural discipline of listening assume the various practical
conditions associated with the practice of this Way, but
even so they are not yet practicing the Way. They are
listening or giving their attention to the possibility of
practice. When there is full conversion, or “hearing” and
“seeing” to the point of real practice, then real
preparation for the ultimate form of the Way begins—and
not until then.”

The fundamental right and true
practice of Listening to Me is engaged as a tacitly
heart-intelligent whole bodily devotional
receptivity-practice, wherein My Divinely Avatarically
Self-Revealing Leelas and My Divinely Avatarically
Self-Revealed Word are neither addressed to nor received by
nor mediated by the mind…but are, rather, tacitly received
At, and In, and By the “Root”-and-Prior
Depth—or tacitly and directly, by the inherently
thought-free nervous system and brain as a whole, and At,
and In, and By the egoless Transcendental, Spiritual, and
Self-Evidently Divine Self-Nature, Self-Condition, and
Self-State That Always Already Is, Prior to egoic
“self”-identification with the
body-mind-“self”.”

The listening process is not just
struggling with the practices, the disciplines, all that,
that’s all just something to do.

The
listening process is this profound consideration, engages
Ishta-Guru-Bhakti Yoga, making use of the technical elements
of practice, of the “conscious process” and conductivity”.
The disciplines and such are simply the order, the
structure, within which you do this profound consideration,
because you cannot become profound in it or one pointed in
it if you don’t simply establish those disciplines covering
everything. There will always be vacation-land for
you.

In The Way Of The Heart, The
Practice Of self-Enquiry Is First Developed As A Formal and
Rudimentary Activity, Whereby the conditional self, and,
Thus, the entire body-mind, Is Simply Observed and
“Considered”, and Felt Beyond. This Original Practice Of
self-Enquiry Is Based On Simplest Listening, or The
Beginners Devotional Feeling-Contemplation Of My Own Sign,
and Also The Beginners Devotional “Consideration” Of My
Full-Given Word and Storied Leelas, and Also The Beginners
Devotional “Consideration” and Application Of The Basic
functional, practical, relational, and Cultural Disciplines
Given By Me To All Practitioners Of The Way Of The Heart.
And This Original Practice Of self-Enquiry Is Experimentally
Engaged, Along With The Similarly Experimental, and Formal,
and Rudimentary Pondering Of My Arguments Relative To Divine
Ignorance, During The Student-Beginner Stage Of The Way Of
The Heart.

The Way Of The Heart Is Begun
Through The Practice Of Listening, but The Way Of The Heart
Becomes Directly Effective Only With Real and True Hearing.
Therefore, Listening To The Point Of Hearing Is The First
Ordeal.

 

“The practice of Adidam is not about
listening to Me talk all the time as if there were something
I must yet say in order to convince people to be devotees of
Mine. Indeed, there is nothing that I can say to make people
devotees of Mine. People will become My devotees only if
they notice Me and are (thereby) moved to Me. That is
it.”

 

For a full inquiry of ‘LISTENING’ go
to
Beezone
Study on ‘Listening’

 

In
The Way Of The Heart, Whether It Develops In:

The Manner Of The Devotional Way
Of Insight
Or

In The Manner Of The Devotional
Way Of Faith
.

The first period of the first
practicing stage of the technically “fully elaborated” form
of the way of the heart, the student-beginner must have
already chosen either the listening beginners form of the
devotional way of insight or the listening beginners form of
the devotional way of faith. And the student-beginner must
already have effectively practiced either the listening
beginners form of the devotional way of insight or the
listening beginners form of the devotional way of faith.

 

Sighting
Me – Devotional Recognition Response – Respond to Me

Devotional recognition-response to Me is not merely
conventional (or nominal) devotionalism. To devotionally
recognize Me and devotionally respond to Me is to have come
into the Intrinsic Feeling-Apprehension of My Intrinsically
egoless and Self-Evidently Divine State. To devotionally
recognize Me is to Find Me As My State. To devotionally
respond to Me is to turn to Me As My State, and to
devotionally Commune with Me through sensitivity to My
Avatarically Self-Transmitted Transcendental Spiritual (and
Always Blessing) Divine Presence. By Means of simply
Sighting Me, one who devotionally recognizes Me and
devotionally responds to Me is, thus and thereby, turned to
Me by Means of Intrinsic Feeling-Apprehension of My Divine
Avataric Self-Transmission of My Intrinsically egoless
Self-“Bright” State.

Conscious
Process

Is the Epitome of This
Way

The conscious process is part of the
total affair of practice, which involves the transcendence
of the ego, or conditional attention. The conscious process
develops by stages–it has a number of forms.

From the beginning it may simply
have the form of prayer or enquiry.

The Conscious process goes through
stages of development as the individual matures, but the
conscious process is not the whole of the
practice.

The practice is associated with
supportive disciplines that are secondary but necessary,
such as

1. The dietary
discipline,

2. General health
discipline,

3. The discipline of
sexuality,

4. And of service.

All of these disciplines come under
the heading of what I call conductivity. That total
regime of practice, exercised within the devotional
culture
, is indicated by the single term, the conscious
process.

The conscious process is the epitome
of the Way and its most fundamental exercise, but it is
necessarily associated with this total culture of
life.

 

For a full inquiry in ‘CONSCIOUS
PROCESS AND CONDUCTIVITY’ see
Beezone
Study of ‘Conscious Process’.

 

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terms

 

Practice
of Conductivity

This practice of conductivity is a
great art. Therefore, the practice develops over time as you
magnify this hearing and seeing in the form of an effective
life-practice. But in terms of what there is to observe
about it locally, the ultimate change that develops through
that practice of conductivity is a change in your capacity
to be responsible for the full openness of this frontal line
of your manifest existence.

The descending current is the
dimension of this process of conductivity that must be
realized and practiced first, for all the reasons that I
have discussed. It is also important to apply that
descending process relative to health.

And

This Way Is Not a Way of
Conductivity
, nor a Spirit Religion, nor a Fourth or
Fifth Stage Practice

 

For a full inquiry in ‘CONSCIOUS
PROCESS AND CONDUCTIVITY’ see
Beezone
Study of ‘Conscious Process’.

 

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terms

 

Content
of Practice

Ego

You must give up your life, the
identification with this rhythm, this contraction, this
recoil that defines you. And how do you give it up? It is
impossible. It cannot be done by the one who would do
it.

No one can transcend the rhythmic
contraction of the heart, which defines our consciousness,
except by the most perfect and absolute
sacrifice.

 

For a full inquiry into the ‘EGO’
see
Beezone
Study on ‘Development of Ego’

 

Experience

The practice is not to eliminate the
patterns. It is to be aware of the patterns, playfully using
the self-understanding that arises in association with the
occasion. This is how the emotional-sexual practice becomes
a mode of Ruchira Avatara Bhakti Yoga. It is not an
interference. In every circumstance, there should be full
playful participation in this Yoga in which you go beyond
and it becomes, therefore a transformative act and not an
analysis by which you attempt to get rid of some pattern or
content.

 

Habit
Patterns

The practice must cover everything,
ultimately. Its about relinquishing all modifications. They
attract attention. They control your body. They control your
emotion. They control your breath. The modifications-when
they become the focus of your life-are common bondage.
That’s “bonding” to the world. Its “bonding” to
modifications of That Which is the Truth.

 

First
Thing

The first thing to do is not to
believe some proposition or to become absorbed in the
practice of a remedial technique. The first thing to do
is to observe yourself
, consider your motivations,
consider your habits and activities, beliefs, and desires.
Consider your thinking. Consider the thoughts that you find
persuasive. Consider all the traditions with which you are,
or may become, familiar. Consider the whole thing, to the
point of understanding the mechanism motivating you to seek
Truth or Reality or God or Enlightenment, because it is only
if you will observe and understand and transcend that
mechanism that Truth or Reality or God or Enlightenment
becomes Realizable. Not otherwise. Not ever
otherwise.

 

Study

The practice of reading,
systematically studying, thinking about, and talking about
My Divinely Avatarically Self-Revealing Leelas and My
Divinely Avatarically Self-Revealing Word has its necessary
use as a basic practical support for right and true practice
of the Reality-Way of Sighting Me and Listening to
Me..

 

Realization and The
Way

There are two primary elements to
practice in My Company: Ishta-Guru-Bhakti, with all of the
practices associated with it, and the process of
self-understanding and self-transcendence. These are the two
elements. They both must be very strong if there are to be
any significant transitions in the Way of the
Heart.

 

Ignorance

In The Way Of The Heart, “Radical”
Understanding Is The Practice, and Divine Ignorance Is The
Ultimate Realization.

Practice – Overall Name =
“Ishta-Guru-Bhakti” Yoga Practices

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terms

 

THE ELEMENTS

Self-understanding

“To practice fruitfully, therefore,
there must be self-understanding. Self-understanding is
fundamental to the practice of the Way of the Heart from the
beginning. That is why the practice is called “listening”
from the beginning. It is real “consideration”, from the
beginning.”

 

Listening

 

Self-Transcendence

“Practice…requires the capability
of feeling the primary sensation of the self-contraction and
feeling beyond it.”

AVATARA ADI DA: Well, truly, you’re
only willing to feel that knot that motivates you when you
simultaneously, Gracefully, discover What Transcends it and
are Given a Wisdom that communicates itself to you so that
you know how to go beyond it. In other words, individuals
will automatically dissociate from this depth unless they
can somehow come to terms with it through the Graceful
discovery of What Transcends it and the finding of Wisdom to
deal with it. So when all those things coincide, and all of
a sudden you find you’re able to feel this thing that
motivates you, this knot, this disturbance, because you know
that there’s something you can do about it, then there is
the What to Realize that’s beyond it.

 

For a full inquiry of
‘self-contraction’ see Beezone Study on ‘
The
Knot of self-Contraction’
.

 

Discipline

The Principle, or Great Mover, of
the…practice…is not discipline itself, but Distraction
by Me and Attachment to Me.

“The earliest stages of the practice
of this Way in my Company, are associated with changes that
serve.. purification of attenton…the establishment of
psycho physical equanimity, and the freeing of energy and
attention”.

Rightly conservative
“self”-discipline of the whole body is fundamental to the
practice of the only-by-Me Revealed and Given Reality-Way of
Adidam (or Adidam Ruchiradam).

You should assist this process
through two natural disciplines, one which is practical or
humanly based, and one which is spiritual.

 

For a full inquiry of ‘DISCIPLINE’
see
Beezone
Study on ‘Discipline’
.

 

Natural
Discipline

The practical discipline which
assists this turning or Communion is the practice
of

1. minimizing the degree and kinds
of exploitation of life in your own case.

This involves, to whatever degree
you are able,

1. the study of listening to
teachings about God and Divinely realized
individuals;

2. the maintenance of a productive
work life and the effort of service,

3. compassion and love for all human
and earthly beings;

4. the keeping of a clean, orderly,
healthful, and pleasurable environment for yourself and your
companions;

5. the adoption of a healthful and
“harmless diet (an essentially lacto-vegetarian diet that
involves, to whatever degree possible, non-killing of higher
creatures, who possess the sense of independent
existence);

6. the confinement of sexuality to a
single partner;

7. and an orientation toward human
community and

8. service to the common
life.

This practical discipline should be
fulfilled by you to whatever degree you find the capacity in
yourself. To whatever degree you fail or find yourself
unable to fulfill this discipline, simply observe yourself,
be easy, be full of enjoyment, make your actions at least an
indulgence that does not harm others, and continue to turn
to God with feeling, from the heart.

The practice is to steadily engage
relational disciplines, and to persist in an ordinary life
of service, study, and positive or moral restraint of
functions. If this is done, you will observe that the heat
of discipline becomes a purifying and transforming current
of life. Then, secondarily, you will notice that the signs
of old adaptations are gradually transformed, becoming less
and less gross, less and less frequent, until, at last, they
cease to arise or to qualify the natural Intuition or
Radiance in Ignorance.

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terms

 

THE
NECESSARY FOUNDATION OF RIGHT LIFE

 

FOUR
FACILITIES

All experience binds unless there is
ego transcending practice.

Rightly conservative
“self”-discipline of the whole body is fundamental to the
practice of the only-by-Me Revealed and Given Reality-Way of
Adidam (or Adidam Ruchiradam).

Serve the practice of devotional
turning to Me.

The practice of the Reality-Way of
Adidam requires the devotional recognition-response to Me,
and the moment to moment turning of the four principal
faculties to Me.

That does not begin only when you
come into the “inner temple” of fully established practice
of the Reality-Way of Adidam-it must happen even in the
“outer temple” of approach and adaptation to the Reality-Way
of Adidam.

“The practice is not just a
matter of trying to feel Me. It is a fierce effort of
surrender to Me. You must exercise the surrender of the
faculties of body, emotion, mind, and breath in order to go
beyond yourself. It is not comfortable. You must steal these
faculties from their common ‘objects’. When you
try to do it, the limit is revealed. This becomes True
Hearing of Me–the understanding of the single fact that is
your ego-possession. Then there is the capability, in any
circumstance, and in every stage of practice-demonstration
from then on, to enter into devotional Communion with
Me.”

 

Formal Student
Practices

The Practice Of Disciplines Which
Are Associated With The First Three Stages Of Life, and
Which Are Progressively Associated With Heart-Surrender Into
The Context Of The Fourth Stage Of Life.

Practice Of The Way Of The Heart In
The Context Of The Fourth Stage Of Life Begins In The
Student-Beginner Stage,

Then It Develops
Responsively

In The First Practicing Stage Of The
Technically “Fully Elaborated” Form Of The Way Of The
Heart,

Becomes Full

In The Second Practicing Stage Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart, and

Develops

In The Third Practicing Stage Of The
Technically “Fully Elaborated” Form Of The Way Of The
Heart.

 

For a full inquiry in ‘THE CONTEXT
OF THE FOURTH STAGE OF LIFE’
see Beezone Study:
Adaptation
to the Third Stage of Life and the Call to The Fourth Stage
Stage
.

 

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terms

 

EARLY
STAGES

The first three (or foundation)
stages of life are lived and fulfilled in an
ego-transcending devotional disposition, or (as He Describes
it) “in the original (or beginners) devotional context of
the fourth stage of life”.

In The First Practicing Stage
self-Understanding Develops Relative To The First Three
Stages Of Life, and, By This, The Heart Is Prepared To Feel
In The Spiritual Context Of The Fourth Stage Of
Life.

In The
Student-Novice Ordeal Of Listening, Are Only Beginning To
Adapt To

The daily Formal Meditative
Practice, Via Random Name-Invocation Of Me, and As
Feeling-Contemplation Of Me Via My Murti, and As
Feeling-Contemplation Of Me Via Representations Of My
“Living Murti”,

Should Meditate each day For A
Minimum Of fifteen minutes to one-half hour In the early
morning, and Again In the evening, and they Should Gradually
Increase the length of the periods Of Formal Meditative
Sitting Over time.

In Order To Be Formally Accepted and
Formally Acknowledged As A Student-Beginner In The Way Of
The Heart, The Student-Novice Must Be

Consistently Sitting In Formal
Meditation For At Least one-half hour each morning and For
At Least fifteen minutes to one-half hour each
evening.

And

The Formally
Acknowledged Student-Beginner Should Gradually Increase the
length of the periods Of daily Sitting In Formal Meditative
Exercise.

The Basically Prepared
Student-Beginner, and The Mature Student-Beginner, and Every
Beginning “Lay Congregationist”

Must Sit In Formal Meditation For At
Least a full hour each morning and For At Least forty-five
minutes each evening.

And, Optimally,

Those Two Principal Occasions Of
daily Meditation Should Occupy a full one and one-half hours
each morning and a full hour each evening.

However, Practitioners who Would
Make The Transition From The Student-Beginner Stage Of The
Way Of The Heart To The First Period Of The First Practicing
Stage Of The Technically “Fully Elaborated” Form Of The Way
Of The Heart

Must Already Sit In Formal
Meditation For a full one and one-half hours each morning
and For one hour each evening.

As A Prerequisite For The Transition
To

The First Period Of The First
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart,

The Student-Beginner Must Have
Already Chosen Either The Listening Beginners Form Of The
Devotional Way Of Insight

Or The Listening Beginners Form Of
The Devotional Way Of Faith.

And The Student-Beginner Must
Already Have Effectively Practiced Either

The Listening Beginners Form Of The
Devotional Way Of Insight Or The Listening Beginners Form Of
The Devotional Way Of Faith.

For a full inquiry in ‘THE CONTEXT
OF THE FOURTH STAGE OF LIFE’
see Beezone Study:
Adaptation
to the Third Stage of Life and the Call to The Fourth Stage
Stage
.

 

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terms

 

HEARING

That is what hearing is to realize
that all of it — when you are at your best, when you are at
your worst, whatever angle you have on it, however you may
be thinking about it–is simply the self-contraction, the
actual present-time dramatization of the avoidance of
relationship. It is all that. There is not some sort of
thought about it you can have or examination of it you can
enter into that is different from doing the
self-contraction. It is all the doing of the
self-contraction.

Hearing is not the case until there is this most
fundamental capability, universal to the character, such
that movement beyond the self-knot can be demonstrated every
moment. And if that is done, of course, then it deals with
whatever associations there may be in any moment, you see.
Whatever the circumstances, whatever the qualities otherwise
of the body-mind, in any moment there still is this
fundamental root-capability. That’s the profound nature of
hearing. Its not enough to be purified some, based on My
Teaching and devotional Yoga and such, not enough to be
purified of some things and have it be hearing. So, this
matter of people making (transitions)
and otherwise which we’ve been
discussing, requires this capability.

Hearing is the capability to transcend the
self-contraction, because you’re in the root position, which
is the equivalent of the closed fist, in your own nature.
You are right in that position, you’re noticing that you are
clenching your fist and that’s why your hand hurts, and you
open your hand up. You see? Or another simile I’ve Given is
that you’re pinching yourself, and you’re suffering the
pain, and you’re thinking and emoting, trying to do all
kinds of things to be relieved of this, and you never figure
it out, and the pain is constant. Then, maybe somebody
points it out to you, or you somehow notice that you’re
pinching yourself, and you take your hand away and all of a
sudden the pain is gone. Well, hearing is this discovery of
your own fundamental action that is the root and cause and
nature of your own disturbance and your search. So its not
meditating on the self-contraction and regretting it. Its
enjoying the capability of going beyond it.

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terms

 

Hearing
and Equanimity

“…stand prior to self contraction.
When you stand in the position of the knot itself, the
position of creating it, you can then feel beyond it and
simply stand in the natural condition of relatedness. Thus,
in any moment in which this simple feeling-realization is
re-awakened whole-bodily, the knot of egoity is released,
and you stand in the position of equanimity.

This realization, this original
insight is twofold.

First the knot of the self is
released,

and you are established in prior
equanimity.

When you stand prior to
self-contraction, the disposition of merely being, feeling
toward, feeling through, and feeling beyond, is
awakened.

Such understanding is what I call
“hearing” and such conversion is what I call “seeing.” It is
only when such hearing and seeing prevail that the practice
of the Way can begin.

The free, feeling disposition of
free energy and attention, the natural state of equanimity,
is realized.

The second aspect of the same
realization is that you are restored to
relatedness.

In the context of the first three
stages of life, then, this self-understanding restores you
to the variety of relations that pertain to the grosser
dimension of the body mind.

The process must proceed through the
advancing stages of life, where this same self-observation,
self-understanding, and self enquiry awaken in relation to
the limitations that belong to the subtler dimensions of the
self-experience.

Thus, the process that leads through
the stages begins with listening and hearing.

You practice in the sphere of
relations and experiences, and you realize fundamental
equanimity and relatedness.

You progressively observe,
understand, and feel beyond the limitations of the stages of
life.

In the equanimity prior to self
contraction, the feeling of relatedness is wholly felt,
wholly allowed, and in any moment in which the
self-contraction intervenes, it is observed, understood, and
felt beyond, or felt prior to.

Instead of self-contraction
generating your experience, the feeling of relatedness,
simple being, feeling toward, feeling through, and feeling
beyond, is awakened in every moment of true self-enquiry or
True Prayer”.

 

For a full inquiry of
‘self-observation see

Beezone Study on ‘self-observation’
.

 

Equanimity

Spiritual Sila Is One Of The Key Means For All Advanced
and Ultimate Practice Of The Way Of The Heart.

Ultimately, true sila is the
discipline of love itself, or even happiness
itself.

The heart of true sila is true
heart-fullness, or the spiritual heart-infusion of
conditional existence through self transcending divine
communion. Therefore, not false sila and not
self-indulgence, but self-transcending love-communion with
Me under the circumstances of conditional existence, is the
necessary ordeal”.

“…rather than reacting to events
or conditions themselves. If this is done, then there is no
Problem, no Question, and no seeking. And the apparent
lifetime of the body-mind thus achieves equanimity, or
freedom of participation, so that its destiny becomes
natural, easeful, free of the strategies of ultimate
fulfillment and release via knowledge and
experience”.

Equanimity – Servant not
Product

“True sila is good discipline, if
applied by one who would understand the conditional self.
True sila is not the product of a problematic or negative
summary view of conditional existence. True sila is a
servant of consistent self observation and, ultimately, it
is an expression of real and most fundamental
self-understanding. Ultimately, true sila reflects real
experience and true knowledge of the structural laws of the
functional, practical, and relational processes of the
body-mind. And such true sila expresses a reality-sense of
the limits of conditional existence.

 

For a full inquiry of HEARING go to
Beezone
Study on ‘Hearing’

For a full inquiry of ‘EQUANIMITY’ go to Beezone
Study on ‘Equanimity’

 

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terms

 

SELF UNDERSTANDING and
EQUANIMITY

The technical understanding of this
matter of love. This is esoteric Teaching. This is secret
stuff. But it cannot be secret anymore. It must be made
available. Its availability does not mean that you will be
able or willing to do it, however. That is the test-whether
you will do it.

Before you can do it, before you can
love absolutely, you must

1. understand yourself
sufficiently

2. to stand straight, without
contraction in body, emotion, or mind.

3. Consider my basic Argument to the
point of Standing Free of this contraction so that you
can

4. notice, locate, and be available
to this Living Reality, this Self-Radiant Being or Condition
of all beings, all forms, all worlds.

Once this equanimity is true of you,
you Commune with That, and develop more and more
self-understanding through real self-observation. You use
the various aspects of this Teaching that serve
self-understanding in very specific, practical terms. You
develop the practical disciplines of equanimity and
God-Communion, of life and meditation.

When all that matures, when you
really have done all that, when you are an advanced
practitioner, a spiritually mature personality, then life
becomes the Magnification of that Wisdom in every moment, in
all relations, under all circumstances, in every stage.
Likewise, meditation or the secret act of Communion with the
Divine becomes utter absorption, transcendence of self
absolutely. It becomes Enlightenment. That is the business
of maturity, the life of Wisdom and the meditation of
Enlightenment.

 

SEEING

The Second Practicing Stage The Edge
Of Practice Moves From The Listening and Hearing Process To
The Great Process Of Seeing.

Seeing Is self-Transcending
Participation In What Is.

Seeing Is Love.

Seeing, or Love, Is Able To
“Locate”, Acknowledge, and Feel My All-Pervading Spiritual
Radiance.

Therefore, Seeing Is Heart-Felt and
Whole bodily Identification Of The Love-Bliss-Presence and
Person Of The Divine.

Seeing Is Spiritually Activated
Conversion Of attention, emotion, and the Total
psycho-physical personality From self-Contraction To The
Spiritual Form Of God,

This Via My
Spirit-Baptism

Seeing Is Spontaneous Devotional
Sacrifice Of the self-Contraction.

Seeing Is The self-Transcending
Reorientation Of conditional Existence To The
Transcendental, Inherently Spiritual, and Inherently Perfect
Divine Self-Condition In Whom conditional self and
conditional worlds Apparently arise and Always Already
Inhere.

My Spirit-Baptism Awakens Signs In and Of The Middle
Station Of The Heart In My Devotee. In The Technically
“Fully Elaborated” Course Of The Way Of The Heart, That
Baptism Is To Occur, To Real Effect, During The Second
Practicing Stage. At That Stage, The Spiritual Basis For The
Lovelessness That Was egoically Associated with The Second
Stage Of Life Is To Be Directly Transcended Through The
Grace-Given Spiritual Conversion To Love. That Is To Say, By
True Seeing, the frontal personality Is To Be Released From
the Spiritual limitation that Diminishes Love, and the Truly
Spiritual socialization of the frontal personality Through
Love Is Thereby To Be Set In Motion.

For a full inquiry on ‘SEEING’ see Beezone
Study on ‘Seeing’

 

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terms

 

Fourth
Stage

I speak not only about that change but of the entire
spiritual process to the point of ultimate Realization.
Mankind in general, however, is struggling with the step
from the third to the fourth stage of life. Individuals like
to think about, feel into, and consider the higher stages of
life, but in reality they are involved in the neuroses of
the first three stages of life, struggling with the possible
transition to the fourth stage.

People everywhere are profoundly resistive to the matter
of actual spiritual practice. Individuals are inclined to
continue in the third stage of life and not to go through
the crisis of a transition beyond it.

“The ‘yoga’ of the frontal personality takes place in the
context of the fourth stage of life. It is a matter of the
submission of the “gross body” and the total “frontal”
personality to the heart-principle.”

The Third Practicing Stage Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart Is The Most Basic
Technically “Elaborate” Practicing Stage Associated With The
Fully Established “Basic” Context Of The Fourth Stage Of
Life. During That Stage Of The Technically “Elaborate”
Practice, the individual Is To Complete The Work Of Growth
Beyond the ordinary limits Of The First Three Stages Of Life
By Fully Integrating the frontal personality With The By
Grace Revealed Spiritual Reality. Therefore, In The Context
Of The Third Practicing Stage Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart, the frontal
personality Is To Be Spiritually Purified, Spiritually
Balanced, and Made Full Of Spirit-Life, Through The Ecstatic
Yoga Of Devotional self-Sacrifice, In Which The Frontal Line
Of the body-mind Is Spiritually Converted To Divine
Love-Communion By The Constant Exercise Of The Spiritually
Awakened Heart.

All of this is just conversation you
see until you can stably enter into the practice of the
fourth stage, until you can hear this Teaching and surrender
into the Life Current of the Living God with feeling, whole
bodily. Not only in your formal devotional practice but in
all of the forms of activity you engage in every day. You
must be morally transformed, you must be physically
transformed, you must practice the principles of a moral and
physically transformed life, as a daily regimen, without
fail, that’s what the conditions of practice are
about.

“In this Way or Yoga, the “seven
stages of life” and the “seven practicing stages” do not
correspond to one another exactly (number by number), except
in the… fifth, sixth, and seventh stages of life
respectively. Practicing stages one through four…is
initially a culture of adaptation to (or toward) the fourth
stage of life, and then, progressively, to the seventh,
stage by stage. (Of course, the “Radical” or “Perfect”
Disposition of the seventh stage of life informs and
inspires the practice at every stage of the Way that I
Teach.)”

Making the transition to
the fourth stage of life is the best almost anyone on earth
is at the present time. Most people are involved in lesser
stages of complication or growth. Very few people on earth
are entered into higher stages than the fourth. And the urge
of the Teaching in the world is to draw people toward the
fourth stage of life, which is the foundation of higher
existence or human sacrifice.

For a full inquiry in ‘THE CONTEXT
OF THE FOURTH STAGE OF LIFE’
see Beezone Study:
Adaptation
to the Third Stage of Life and the Call to The Fourth Stage
Stage
.

 

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terms

 

The practice is to:

Enquire (
prayer),

Conduct the Spirit Power
bodily,

The Practice Of
Spirit-Conductivity Begins When You Are Baptized By
and In and To My Mere and Blessing Presence.

“The Spirit” is a name for it, you
see. To call it the Spirit is appropriate because this name
designates the breath and emotion through which we recognize
the Spirit.

To surrender into the Spirit in
every moment is to Commune with the Transcendental
Being.

To “see” the Spirit is to see the
Vision of God. It is a whole bodily realization, like the
realization that the body has at the level of touch. It is
profound, psychic, prior to bodily and mental
configurations.

The total being of the body-mind
touches the Infinite Being of the Spirit, surrenders into
the Spirit with every breath, whole bodily, on the basis of
true emotion, love-surrender. That surrender is the epitome
and the practice of the Way of Truth.

The general practice I have Given
you is not about observing breaths, counting breaths,
noticing breaths in any technical fashion. It is about
entering into relationship with Me via the breath, Communing
with Me via the breath. The breath is not the subject of
your practice. I Am! All the faculties of the body-mind must
be devoted to Me, and, since breath is a primary faculty,
you must exercise yourself in relation to Me via the breath.
The practice is not to get very
curious about the breaths themselves, or finicky about
breathing. It is to devote yourself to Me completely and to
use the leading faculties of the body-mind as a principal
mechanism for it. It is a devotional practice, then, not
merely a functional one.

Constantly serve (or love) the
Spiritual Master and all beings,

Maintain the equanimity of the
body-mind through functional self-discipline.

Hearing, seeing, and practicing all
originate, develop, and mature in the Transcendental,
Spiritual, and Radiant Initiatory Company of the Adept
Spiritual Master. The Fullness of Realization is necessarily
dependent on Transmission (or Grace).

In the Company of Truth
I(Satsang)

This is what must be understood. And
it is understood not in the context trying to figure it out
or meditating on the self-contraction. It is understood in
the responsive Yoga of Ishta-Guru-Bhakti, or the practice of
surrendering and forgetting separate self in Communion with
Me. That is the Yoga.

The Fourth Practicing Stage Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart Is The Stage Of
“Advanced” Practice In The Context Of The Fourth Stage Of
Life. And The Fourth Practicing Stage Of The Technically
“Fully Elaborated” Form Of The Way Of The Heart Is The Stage
Of Transition From The Context Of The Fourth Stage Of Life
To The Fifth Stage Of Life. The Transition From The Third
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart To The Fourth Practicing Stage Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart Is The Transition From “Elaborate” Technical Practices
Predominantly Associated With The Frontal Line and the
frontal personality To “Elaborate” Technical Practices
Predominantly Associated With The Spinal Line and
Evolutionary self-Transcendence Through Devotional Ascent.
Practice During The Fourth Practicing Stage Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart
Must Continue, In the ordinary daily circumstance, To Submit
the frontal personality To Divine Communion, but The Primary
Practice To Which My Devotees Are Called In The Fourth
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart Is That Of Devotional
self-Submission From The Anahata Chakra , Which Releases The
Spirit-Current Up Into The Spinal Line and To The Ajna Door.
And The Fifth Stage Of Life Has Begun When Devotional
Concentration, or Ascending Feeling-Contemplation, At The
Ajna Door Is Steady In daily Meditation Practice.

 

For a full inquiry in ‘THE CONTEXT
OF THE FOURTH STAGE OF LIFE’
see Beezone Study:
Adaptation
to the Third Stage of Life and the Call to The Fourth Stage
Stage
.

 

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key terms

 

TURN
TO ME
– Tautology and Paradox

The Primary Practice

The Way of Realizing the “Bright” is
the Way of constant turning to Him with all the
faculties of the being the mind, emotion, breath, and
body.

This turning is true devotion, a
relinquishment of ego.

How can you engage in
anything counter-egoic if you do not understand egoity? You
may be doing things to work against the results of egoity
and to try to feel a little better, but to be practicing
Truth, to be practicing truly counter-egoic activity, you
must understand the ego, you must be in the place of
understanding it.”

You are already in that place! You are doing this act!
What is so remarkable is that you cannot grasp this
fact.

To persist in that turning
means that you cannot avoid anything. All the contents of
mind, emotion, the obstructions in the breath, and the knots
in the body stand out more than ever.

But the practice is to give
attention to Avatar Adi Da Samraj—not to struggle with
anything

“How can you turn to me? Even trying
to turn to Me is not how to turn to Me, because that itself
could be an ego-effort. In that case, you will be a mummer,
playing at devotion – seeming, bowing and scraping,
genuflecting, wearing labels of states of practice, and all
the rest of it. Everything is made into complete
nonsense.

How do you become turned to Me?
Through devotional recognition-response to Me. That
statement itself is a paradox and tautology. The practice is
not a matter of just following an instruction from me
telling you to turn to me. If just telling you to turn would
do it it would be simply following my instructions. But it
doesn’t work that way.”

Turning to Me is not a dissociative
strategy. You are not moving away from something and turning
to something else. It is not a movement of attention from
something to something else. In your presumed practice of
turning to Me, you have added the “method” of turning away
from what is in the field of view of the faculties. That is
not the practice. That is something you are egoically adding
to the practice. Some form of religion. You are applying a
willful religious “method” of your own, and not simply
resting the faculties in Me. That is the cult. That is
narcissus. You have put a priest between yourself and Me. It
is your own ego, your own mind. It is performing the
practice for you. You must relinquish your association with
this priest.

Turn your attention to me and do not
measure that turning relative to whether or not your mind
stops and you feel better. Love me and do not measure that
against whether or not you still feel negative emotions and
confusion. Give your life to me, turn to me bodily,
recollect me at all times, whether I am physically present
with you or not, and do not measure that activity against
whether or not you feel pains in your body. Maintain that
discipline of turning to me. It can be done, as long as you
do not associate that turning with the reading of the
problems in you. The turning can always be done. You are
never disabled in terms of that turning. It is only these
effects, because you are always reading them and wanting to
manipulate them, that make you doubt your ability to
turn.

But you can always turn. That is the
principle wherein these effects become obsolete, not in that
moment necessarily, although on some occasions they
disappear immediately. But ultimately they disappear,
because they are not being used. What you are doing is this
turning. They are simply memories presently communicating
themselves as your functions. They are a kind of
remembering. But when your conscious life becomes
participation in relationship to me, then these effects
become obsolete. It is not for you to measure that process,
to decide when they should become obsolete. Be willing to
have these things arise in you forever. Make your business
turning to me.

“Therefore, at last there is no turning within, and no
strategy without, but dissolution in Ignorance-Radiance
itself.”

 

For a full inquiry in to ‘TURN TO ME’ see Beezone
Study ‘Counter Egoic Activity’

 

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terms

 

Spiritual
Practice

Sadhana or
spiritual practice begins in that place where you make this
knot, the self contraction, this fundamental discomfort. It
has the characteristic of fear and you basically experience
that fear as a kind of anxiety in the pit of your
stomach.

If you are not really in touch with this
self-contraction, you at times may experience the anxiety
that is constantly underlying and motivating your behavior,
your moment to moment existence. With this anxiety, you
build all kinds of stuff on top of it and desensitize
yourself to it. This self-contraction is the quality of
anxiety, of your moment to moment existence and it is a
stressful anxiety.

You may want to forestall the observation of this
uncomfortable feeling, that realization. But you can’t begin
real spiritual life unless you start to observe and
understand the mechanism of it. But once you do and get bit,
that’s it! Unless you find yourself out you will be
continually running from it, covering it over with all kinds
of enquires, philosophies, psychological investigations and
all other mental means of avoiding something deep in your
psyche. Once you do observe this fundamental contraction,
then you can’t escape it, and that’s when sadhana really
begins. That’s when sadhana starts becoming profoundly
effective.

The spiritual discipline that should
accompany the practical discipline of this way of Communion
is a voluntary exercise of the remembrance of God from the
heart that coordinates the body, the life-force, and the
mind with the breath.

Practice Of The Way Of The Heart
(and The First and Basic, or Frontal, Spiritual Yoga Of The
Way Of The Heart) In The Context Of The Fully Established
(or Actually Seeing) “Basic” Fourth Stage Of Life Takes
Place

In The Context Of The Third
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart (or, Otherwise, In The Context Of
The Technically “Simpler”, or Even “Simplest”, “Lay
Congregationist” Practice Of The Way Of The Heart, Once Such
Practice Is Formally Acknowledged To Be Based On Both True
Hearing and Real Seeing, and, On That Basis, To Be Capable
Of The First and Basic, or Frontal, Spiritual Yoga Of The
Way Of The Heart).

And,

If An Early Transition Is Not Made
To The “Perfect Practice” Of The Way Of The Heart In The
Context Of The Sixth Stage Of Life, The adult Practitioner
Of The Technically “Fully Elaborated” Form Of The Way Of The
Heart Should Continue Practice In The Context Of The Fourth
Stage Of Life By Transitioning To

The Fourth Practicing Stage Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart,
Wherein and Whereby The Transition Should Eventually Be Made
Either To Practicing

The Stage Five Of The Technically
“Fully Elaborated” Form Of The Way Of The Heart Or, Even
More Directly, To

Practicing Stage Six Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart,
Before

The Final Transition Is Made To
Practicing Stage Seven Of The Technically “Fully Elaborated”
Form Of The Way Of The Heart.

 

For a full inquiry in ‘THE CONTEXT
OF THE FOURTH STAGE OF LIFE’
see Beezone Study:
Adaptation
to the Third Stage of Life and the Call to The Fourth Stage
Stage
.

 

 

The Most Difficult
Stage

In the Great Process of the Way of Divine Ignorance, body
and mind are ecstatically released or surrendered into Life,
or the Fullness of Divine Radiance. Thus, as the Process
matures, the structures and functions of the body-mind first
awaken and then become a sacrifice into their
Source-Condition.

The most difficult stage is the one of transition from
Lawless, subhuman existence to the responsible beginning of
spiritual life in the Way of Divine Communion. After that,
the whole affair is more creative and freely voluntary.
Thus, in the earliest stages of life, where personal, moral,
and religious preparation is developed, much attention still
remains in reactive and self-indulgent physical, emotional,
and mental patterns. But as the stages of true practice of
the Way develop, there is less and less of the mechanical
and self-conscious attachment to the structures of the
body-mind.

As the Way of Relational Enquiry develops, the entire
lower body-mind becomes Awake in the prior Fullness of the
Divine. Thus, social, dietary, sexual, and other areas of
habit and obsession gradually relax and are sublimed through
ecstatic Communion with the Divine. As a result, by the time
the devotee makes the transition to
the Way of Re-cognition, there is no longer any overriding
need to indulge such habits, and he can easily and naturally
maintain a daily practice that is wholly regenerative,
moderate, and free of the accumulating effects of
enervation, toxicity, distraction, reactivity, doubt, and
unlove.

 

For a full inquiry in ‘THE CONTEXT
OF THE FOURTH STAGE OF LIFE’
see Beezone Study:
Adaptation
to the Third Stage of Life and the Call to The Fourth Stage
Stage
.

 

 

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key terms

 

HIGHER
LEVELS of PRACTICE

“…higher levels of practice…
cannot even begin until spiritual maturity, or until the
body-mind is responsibly and naturally maintained in a
conservative state of equanimity, and thus no longer
obsesses or controls attention”.

The practice of The Reality-Way of
Adidam is, at last, Most Perfectly Self-Established by Grace
in Perfect Freedom-Divinely Self-Recognizing all the forms
of “self” and “not-self” that (apparently) arise.

 

SIGNS

“People who understand this
principle get down to it, handle business, and bring me
signs.

 

TRIAL
– Hard School

 

To rightly and truly engage the ego-transcending practice
of the Reality-Way of Adidam is (inevitably) demanding, and
even (at times) difficult – but the practice is, itself,
never mere and egoic suffering. Rather, the practice is the
ordeal associated with the transcending of egoity. It is the
ordeal of right and true renunciation, right and true
“self”-discipline. That ego-transcending ordeal of
“self”-discipline is necessary. That ordeal is, itself, the
substance of change, the alchemy of change. That ordeal is
the “fire on the pot”-into which you must throw
everything.

The only-by-Me Revealed and Given Reality-Way of Adidam
is the transcending of everything, Liberation from
everything, in the Utter Freedom of egoless Most Perfect
Divine Self-Realization.

Devotional life is constant
attention to the Divine Presence, and participation, through
real functional activity, in that Presence.

It is a constant test of the born
life, because the born life wants to randomly fulfill its
conflicting tendencies or desires.

The conscious life or the life of
spiritual discipline wants to remain in God. Therefore, the
Way of Divine Communion is a trial between these two
motives.

“Most everyone will reach their
cutoff point, the point where they will tend to stop, the
point where practice tends to be sufficient for them or
where further effort is too frustrating and too offensive.
Everybody reaches the point where he or she tends to
withdraw from the stream of practice. Most people reach that
point even before they begin the practice. Either they are
never moved to find anything greater than ordinary
ego-fulfillment in the world, or they are just “fans” of
spiritual life. They like the books, but they basically
resist and even resent the interference represented by a
Spiritual Master and a Teaching and the idea of
practice.

Practice in My Divine Avataric
Company is about passing tests, such that the total
body-mind constantly goes through ego-transcending changes
and makes an always greater and always new ego-transcending
demonstration.

The Practice accounts for the dual
or dynamic nature of the body-mind, while it is also founded
in the radical point of view of the Free soul. At every
stage of the Way, right functional or whole bodily activity
is the chosen principle, rather than any or all forms of
exclusively subjective or internal and mental
self-manipulation. The individual must change his action
first, or else the contents of the mind, which are only a
reflection of past actions, will not change. At every stage
of the Way, the devotee is obliged to accept responsibility
for a more and more total functional spectrum of
action.

Practice in My
Divine Avataric Company is a “hard school”, a persistently
ego-transcending life-based upon

1. The Great Purpose of transcending
all limitations,

2. Transcending the
body-mind-complex itself, and

3. Transcending the cosmic domain
itself.

To rightly and truly engage the
ego-transcending practice of the Reality-Way of Adidam is
(inevitably) demanding, and even (at times)
difficult.

but the practice is, itself, never
mere and egoic suffering.

Rather, the practice is the ordeal
associated with the transcending of egoity.

It is the ordeal of right and true
renunciation,

right and true
“self”-discipline.

That ego-transcending ordeal of
“self”-discipline is necessary.

That ordeal is, itself, the
substance of change, the alchemy of change.

That ordeal is the “fire on the pot”
– into which you must throw everything.

 

Renunication and an
Ordeal

My devotees must fit themselves to right devotion to Me,
and go through the living ordeal of right
practice—moment to moment, and day by day. The process
of life-rightening is an ordeal of shedding the ego-pattern,
or the imagined persona. Therefore, that process of
life-rightening is, necessarily, a process of renunciation.
The patterns of egoity are built into the body-mind-complex
as psycho-physical tendencies. Therefore, those patterns do
not disappear merely because you come up with a notion about
changing them. The life-rightening process must be
profoundly engaged and persisted in, so that real turning
away from, and real shedding of, ego-patterning occurs. That
is a fundamental aspect of the “Radical”
Reality-Way of Adidam Ruchiradam—the “ordeal”
aspect.

Right-life discipline is simply a necessary sign of the
whole bodily devotional recognition-response to Me.

Indeed, profound whole bodily conformity to intrinsically
ego-transcending right-life discipline (and, thus, to
renunciation) is one of the necessary signs of true
devotional recognition-response to Me and, Ultimately, of
Perfect Realization of Me.

Therefore, in the “Radical” Reality-Way of
Adidam Ruchiradam, Realization and renunciation are the
same
.

In the “Radical” Reality-Way of Adidam
Ruchiradam, Realization and renunciation are not “two
different things”.

It is simply that renunciation does not “cause”
Realization—nor does Realization “cause”
renunciation.

If you whole bodily recognize Me and whole bodily respond
to Me, Realization and renunciation are both spontaneously
evident and intrinsically coincident.

Self-contraction or identification with the body-mind
coincides with infinite fear, the other. The sense of other
or difference is fear, limitless fear. Feeling limitless
fear with limitless opposites that are a distraction from
fear, is life, bondage, seeking, driven from the void,
perpetually, until there’s the perfect transcending of it
all. Realization, then, is renunciation of it
all–not merely by giving it up, but by transcending it
inherently.

 

ADI DA SAMRAJ: And whatever you must do to bring
yourself to enter into your own egoic “self-possession” in
depth, that is what you must do. Until then, you will still
be yammering about all the things you want to do out here
and around–be the golden boy, sexy with everybody, selling
big candy–just the stress itself registered by the search
rather than the depth of the stress itself. When you enter
into it deeply, you are discovering in that deepening that
it is your own act, and the mere discovery of it is the
relaxation of it. That is what you must find out. Try it
out.

 

You all do not believe it is okay to lose interest in
what is going on in life, in your life and in the lives of
others around you and in the whole world. You think it is
not okay. To lose interest to what is ordinarily going on is
the secret of renunciation.

Errors of Reunication

The alpha strategy is motivated primarily by the desire
to avoid conditional or psycho-physical pain and suffering.
Since psycho-physical pain and suffering arise inevitably,
in natural opposition to psycho-physical pleasure, the alpha
strategist must avoid both pain and pleasure. Therefore, the
alpha strategist is moved to escape or turn away from the
total context of natural, bi-polar, and cosmic
existence.

In India you hear all about renunciation and detachment.
From the common Indian point of view renunciation means
withdrawal, separation from functions and relations. But
that separation is not true renunciation or true
detachment.

The alpha strategist is motivated to avoid or escape the
entire cycle of desiring, getting, having, and enjoying,
because the alpha strategist is obsessed with the desire to
desire not, to avoid pain, and to not suffer.

The alpha strategist is constantly struggling to avoid or
escape from suffering, pain, pleasure, money, food, sex,
fear, sorrow, anger, greed, lust, attachment, boredom,
doubt, discomfort, conditional experience, conditional
knowledge, and egoity.

The alpha strategist seeks to avoid conditional or
psycho-physical pain or suffering to an absolute degree, but
this is not possible within the context of conditional
existence, or in the experience of the body-mind.

Alpha strategist suffers from the problem of the desire
of desiring not to desire. And the chronic signs of this
fault are too much dissociative effort, too much seeking to
avoid or escape, too much external or merely apparent
renunciation, and too much strategic control and suppression
of body and mind.

The alpha strategist tends to manifest self-involved
reserve, dryness, weakness, and a lack of sympathy or love
for others.

Before you are My devotee, ego is king, or queen. When
you become My devotee, ego is a servant -not meaning this in
any demeaning sense, but meaning that there is a, different
understanding of what should govern life. The ego-principle
should not.

My true devotee does not make much of himself or herself.
Practice is self surrender, self-forgetting–not merely in
and of itself but in Communion with Me, by Communing with
Me, by responding to Me.

Knowing this is what it means to wake up. And that
awakening is where renunciation comes from, by the way. Not
the seeker’s renunciation, already seeking, already
self-bound, deciding to cut things off. Such is a game
within the illusion. It is one of “Narcissus”‘ games. All
your gestures, all-your adventures, all your proposals –
they are all the same game.

Read more by Adi Da on Renunciation.

 

 

 

 

 

 

All who study the Way
of Adidam should remember that they are responding
to a Call to become responsible for themselves.
They should understand that they, not Avatar Adi Da
Samraj or others, are responsible for any decision
they make or action they take in the course of
their lives of study or practice.
Aletheon

 

Nobody is taking you
home

Beezone

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