Tumbs – Torque of Attention – Adi Da Samraj – Yajna Discoures of Santosha Aid Da





 

 

“The Torque of Attention” From The Brightening Way
Talk Series

Author(s): Adi Da Samraj

THE “BRIGHTENING” WAY TALK SERIES

The Yajna Discourses of Santosha Adi Da (1995-1996)

Volume 1, Number 8

The Torque of Attention

A Gathering “Consideration” with Beloved Adi Da Samraj in
the Manner of Flowers on January 13, 1996


 

DEVOTEE: The first night, Beloved, in one of Your Guided
Meditations, You very intentionally Transmitted the
experience of “the Thumbs” to me.

ADI DA SAMRAJ: Mm-hm.

DEVOTEE: And I noticed that we didn’t have much
“consideration” of that after that time. And one of the
things I’ve noticed is that I feel “the Thumbs” as a kind of
a very distinctive almost like a fluid, a kind of massive
fluid, pressing down in my frontal line. I feel it as an
intense concentration of Force in the bodily base.

ADI DA SAMRAJ: Mm-hm.

DEVOTEE: There have been other times in Your Company
where I feel just this tremendous downward push, just
pushing through my body, that doesn’t have a shape to it.
Its just Yogic Force. And I was wondering if that’s just
another variation of “the Thumbs”? Or is “the Thumbs” a
specific, something that’s specifically . . .

ADI DA SAMRAJ: Well, I’ve talked about the partial
experience of “the Thumbs”, or a variation on that full sign
that I’ve Described. You could say, generally speaking,
then, that any kind of sense of frontal Invasion has
something of the Samadhi of “the Thumbs” about
it—because you’re involved in My frontal Invasion. That
is what the Sign of “the Thumbs” shows, in full terms. That
full Descent downward and an unbroken bodily base. The Force
then continues in the full Circle and a state of equanimity
is achieved, kumbhak of a kind.

Theres the rotating forward, the taking on the form of
the sphere—such experiences. A loss of definition. You
get to feel something like at the center of a sphere. The
body-mind becomes or is felt like that.

So that’s “the Thumbs” in its fullest sense. Anything
other than that or less than that is not “the Thumbs” in its
fullest sense. It is a Samadhi, not merely a sensation in
the physical. It goes beyond the usual body-mind
references.

So feeling Energy Pressing down and so forth in the
abdomen or the frontal line is a common experience of
devotees. Its not itself “the Thumbs” in the full sense. But
its related to that same process, is a sign of that
process.

DEVOTEE: I noticed, Beloved, that many times during these
“considerations” in receiving Your Transmission, I do feel
expanded beyond the locus of the body-mind. Theres a sense
of being in a larger sphere—that is associated with
You.

ADI DA SAMRAJ: Yes, of course that’s related to it, but
the Samadhi of “the Thumbs” is a very specific Yogic Event,
a Samadhi Event. The body is felt rotating and all the rest
of it, because of the sensations associated with it. And
then the body becomes a Sphere of Force. Its not just some
sort of generalized feeling of being surrounded or enclosed
or in some sort of place of Energy. Its a very specific sign
that is related to the body because its about a
transformative event in the body, or the total
body-mind.

[silence] 

DENNIS: Beloved, when You were talking about the Samadhi
of “the Thumbs”, You were talking about a rotating
forward?

ADI DA SAMRAJ: Yes. Theres a full feeling of My Invasion
in the frontal line. Its not that you actually roll over and
fall on the floor, whatever.

DENNIS: Right.

ADI DA SAMRAJ: But because of that Forceful Invasion in
the frontal line, if the body feels like its rotating
forward, its just the beginning of the assumption of this
spherical shape, because it passes in the full Circle and a
balance is achieved next. You see? And that balance is felt
to be in this sphere form at the center of it, but its not
thinking or acting in any sense at all. Its just this sense
of your Condition.

And then if you direct yourself to thought again, and so
on, or try to re-associate with ordinary body sensations,
somehow, it passes. It inevitably passes due to something
like that, at some point. So its not a grave misfortune if
it happens. Of course, if it prevents the experience
altogether, that’s a limitation. But the Event itself, just
happening, even if experientially it doesn’t seem to last,
is a very fundamental part of the re-structuring of the
circuit of the being—an opening of it, a purification
of it, a re-connecting of everything, a balancing. Its very
much internal, but in “the Thumbs” experience its felt also
bodily and so on.

So its a sign of the full connection and essential
establishment of the Circle as a free passage for Me. All
the signs of maturity must appear, but its part of the
readying to be attracted beyond the Circle to the root of
Amrita Nadi. Its the preliminary to it. Its what allows that
to be the case. Otherwise, My Force is trapped in the Circle
one way or another.

So “the Thumbs”, the full Samadhi of “the Thumbs”, is a
sign of the right asana of the circuit. It may have to
happen more than once, even over time. But devotees may have
such an experience early on. Nonetheless, the Work must be
accomplished. You cant really map it all that exactly. The
accumulation of all of it becomes what is required.

Anything more about that?

DENNIS: Well, some experiences that I’ve had in Your
Company—I was wondering how they would relate to that,
if they do relate to it. Because I’ve had that sense, in
times in Communion with You, feeling absorbed where its
almost as if I’ve turned upside-down. Theres a sense of
going forward and I lose any sense of direction. I don’t
know if my body is upright or where I am. But I don’t get
involved in that. I just kind of stay surrendered. But it
seems like my bodies upright. And then there’s—

ADI DA SAMRAJ: Well, that’s also a way of losing “the
Thumbs”. As I Said, to become reoriented to the body sense,
what it is to be upright or whatever it is, breaks the
spell, so to speak, of “the Thumbs”.

So “the Thumbs” itself, the rotation, everything
altogether, is a transformed condition, a form of Samadhi.
And it loses the definitions of ordinary
body-consciousness—up, down, forward, backwards. Its
just a sphere. Its not merely a circle. Its a sphere. It is
the body as Energy. So its a process in which the body is
thoroughly established as such—in Energy, in My
Presence. So it becomes, effectively, a Yoga body, a body in
which the Spiritual process can work.

But the full proof that it is so is the Spiritual
maturing at level three and moving on to the “Perfect
Practice”. Its not just the energy moving in the body or the
feeling of some disorientation, whatever—thats not it.
Those are features somehow that can be associated with it.
It is the Samadhi. Its this body given into the condition of
energy utterly, such that you feel Sublimed or simply in a
Sphere of Force, with no bodily definition. But as soon as
you think, or try to re-associate with the physical
sensation, it disappears again. Well, its not that you have
to remain in that state always, at that stage in your
practice. Its a sign of the developing of the Yogic
body.

This Body is always in “the Thumbs”. So I don’t have the
experience of it anymore in terms of an Event. I mean, there
was a certain stage when I was a boy, integrating with the
physical—then the re-Invasion, re-Initiation, of the
“Bright”, “the Thumbs”, trying to re-Establish Itself, was
felt by Me, usually at times of rest and so forth. I could
feel it resuming the body again, re-entering the body, come
down—it felt to Me like gagging. The thought I had at
the time was like a mass of thumbs, gagging and suffocating
and so forth. In other words, the body had to be contracted
to have to then suffer this re-Invasion. It should simply be
in this Yogic state.

So over the years, the reappearance’s of this experience
spontaneously in adult life and so on—part of the whole
Yoga was this establishment of the Body in the Condition of
“the Thumbs”, such that ultimately it became permanent. The
pot-shaped Mudra of Force. The body is not an
obstruction.

So the Sign of “the Thumbs” is just a sign of that Yogic
body transformation that provides the vehicle for the
transition to the “Perfect Practice”.

The Samadhi of “the Thumbs” is not merely the pot-shaped,
or the feeling of Force in the body. Its the utter Capturing
of the body, utter Infusion of the body. And a loosening up
of attention.

The Samadhi of “the Thumbs” is a kind of kumbhak. So when
it becomes permanent, effectively kumbhak is permanent. So
this breathing in This Body is sometimes very slow.
Sometimes it stops. Sometimes it moves in the daily
circumstance. But all the while the Samadhi of “the Thumbs”
is permanent. The body is in the Yogic state of kumbhak.

So like the purring cat, it is a permanent resonance.

So I Am Present.

I’m not really in the Body, going through it, you see,
Shining through it. The Body is given up, into My Presence.
So it is an Energy Body.

The physical is a rather diffuse experience.

Diffuse.

Identifying with the body, you take on its form, you are
very discretely aware of its shape, its various
characteristics. But to Stand in the Radiant Position,
really Force in the body—just that—that
identification is not there. So the sense of the body is
sufficient for functioning—a little bit!
[laughter]

JOAN: Beloved, I had the experience of “the Thumbs”. And
it was finding myself in this Condition that You were
Describing of cascading forward and into a ball shape,
becoming like a sphere of blue light. And . . .

ADI DA SAMRAJ: There was a visual aspect to it?

JOAN: Yes. And then I was aware that I wasn’t finding You
in that place. And I Enquired of that, “Avoiding
relationship?” And I was taken to a position behind this
ball of rotating energy, I suppose. But what my question is,
You mention in The Dawn Horse Testament that Your devotees
can have any variety of experience because Your Siddhi
arises Prior to the Cosmic Mandala and You Shine through
that. And so the having of these experiences is a sign of
Your Shining on us. And I wondered if I was wrong in my
assumption of that sphere of blue light. Is that the energy
of the body-mind? Or is that Your Light? Was I wrong
to—

ADI DA SAMRAJ: You see, as soon as you start trying to
make the judgments, even exercise discrimination, prior to
thinking, you lose the condition. So its simply an event in
which to be disarmed. Whatever it looks like. Whatever the
appearances associated with it. Its just the body given up
to the Condition of Energy.

Now, is it Me? Well, yes, however profoundly or not you
may be experiencing Me. So also there’s the element of
natural energy and own-body-mind characteristics. But you
can locate Me there. It is Me. You are entered into My
Sphere. But you must enter into it most profoundly.

One of the things that makes “the Thumbs” phenomenon
brief is that you don’t do that. You don’t enter into the
depth of it. You become immediately superficial, after a
brief noticing, enjoyment, whatever, then you start
exercising the body-mind again and it passes. This whole
process of entering into it in the fullest sense is to enter
into Samadhi in Communion with Me.

Well, if that is the case, then not limitations in that
Event in your case but My Very Presence will be what absorbs
you, you see? If that is the case, then the Samadhi of “the
Thumbs” would last a while longer than it might
otherwise.

The other thing I could Say is that if you have to ask,
its not Me! [laughter]

JOAN: What happened next in that meditation was that I
Enquired again of that Position of Standing and observing
the sphere of Energy, and I was taken to another place. You
were there. And I was absorbed in a great Happiness that was
all about You.

ADI DA SAMRAJ: In each of your descriptions you just
gave, you described certain visual or visionary phenomena
that you became involved in.

JOAN: Yes.

ADI DA SAMRAJ: They are not themselves part of “the
Thumbs”. But when something of the Samadhi of “the Thumbs”
has been your experience, you’ve moved from it as a base
into subtle states of Contemplation, with objects. You
see?

Rather than just immediately waking up into the gross
bodily associations, you appear to enter into some level of
subtle perception—visionary, or dreaming, or whatever
the content at the moment. So that can very well be the
case. Those phenomena are not themselves part of the Samadhi
of “the Thumbs”. But something of the Samadhi of “the
Thumbs” can occur, and subtle phenomena arise because of the
relaxed disposition, availability for it, and so forth.

[silence]

And of course, this resonating of the Circle by Me can,
if you’re so disposed, expose subtle objects for your
interest, or gross as well—rather than remaining in the
Samadhi beyond psycho-physical references, you see. This is
the kind of tendency that certainly can be dealt with during
the period of the frontal Yoga but might, in some cases,
require going on to the fourth or fifth stage of practice.
Not necessarily. But it suggests the possibility of it.

It also suggests that the Samadhi of “the Thumbs” is not
complete—that there was opening of the frontal line and
some release of the Force into the spinal line, but it only
went so far. You began having visions. If it passes fully in
that sphere, fully to the fullest in every part, then it
doesn’t stop with such subtle phenomena.

Its sort of the spinal version of when, in the frontal
Yoga, you feel the Energy stop at a certain point, your
throat, whatever—it doesn’t come down. Well, its the
same thing—it doesn’t go all the way up, doesn’t freely
go up. So it strikes on the subtle level of the faculties
and animates them, instead of just simply passing
through.

So the full Samadhi of “the Thumbs” is full passage
through, frontal and spinal. Its a kind of Nirvikalpa
Samadhi. And one especially important in this Way.
Sufficiently, to be effective, it must occur in the case of
all those who are going to go on to the “Perfect Practice”.
Perhaps have different ways of showing itself in different
people, but effectively the Work must be done. But if you
drift into internal conditions, and so forth, then its not
complete yet.

Its not that there’s something to object to about it. Its
just an indicator of how the process is working, you
see?

So the full Samadhi of “the Thumbs” requires you to be
given up utterly. But it can also occur partially, and show
signs of that partialness.

JOAN: I think I see. What I was doing is, at that time,
perhaps feeling uncomfortable with that feeling and then
moved out of it, into these incomplete places You’re
describing.

ADI DA SAMRAJ: Mm-hm. But you like these ascending kind
of experiences, these subtle experiences.

JOAN: Mm-hm.

ADI DA SAMRAJ: Perhaps more consoling to you, less
harmful, in your view than possible gross happenings.

JOAN: [laughing] Mm-hm. Mm-hm.

ADI DA SAMRAJ: You get to twinkle with all those blue
lighty-lighties, you know? Visionary throne rooms?
[laughter]

So it may have gone up at that moment, but only
partially. And it stopped going down. You see, “the Thumbs”
wasn’t what was happening then, but just another form of
internal concentration.

Anyway, its not so much that “the Thumbs” has to repeated
over and over again. It has to happen as often as it must,
but it doesn’t have to accomplish the full evolutionary
Yoga. Its there to accomplish simply the “conductivity” of
the Circle.

When you fall into the Fullness of “the Thumbs”, you’re
simply attention. Mind is relaxed. Body obviously relaxed.
You become simply this sphere, this Circle which is a
sphere. But you’re just attention. And as soon as you
activate attention to what’s between attention and the
body—any faculty of mind or energy or familiarity and
so forth—then the phenomenon of “the Thumbs” stops. Its
changed into something else.

So “the Thumbs” precedes the transition to the “Perfect
Practice”, or any deeper meditation which amounts to the
same thing. No activation of body-mind, but just attention,
the feeling of relatedness. Its when there is that kind of
concentration and equanimity that the transition is made to
the Witness, because its there that attention, the feeling
of relatedness, is found in the Self. The Position of
Consciousness is suddenly assumed. Because the view is so
simple.

But its not about identifying with or viewing or
penetrating a spot—a bindu, a point of any kind. Its a
matter of Standing Prior to it.

[silence]

[to Brian] Did you ever figure out that question
you had a few hours ago?

DEVOTEE: The question, Beloved?

ADI DA SAMRAJ: Yes. I think you said you had three
questions. You remembered two, and there was a third, and
you couldn’t remember it?

DEVOTEE: Yes, I did. That was the question I was asking
about, the Samadhi of “the Thumbs”.

ADI DA SAMRAJ: Mm.

DEVOTEE: It seemed like my question was if “the Thumbs”,
the Samadhi of “the Thumbs”, is primarily the Samadhi of
Your Assumption of the body-mind, the body-mind of Your
devotee, and only secondarily Yogic in nature.

ADI DA SAMRAJ: Right. Its My Invasion of you, not merely
you lining up the body somehow with a technique. I’ve
Described it as a kind of Crashing Down. In other words, not
about coddling egoity, but Shining Me through it. Undoing
it. But there are also any number of physical sensations
that may be associated with it. Action in the throat, maybe
the gagging—theres any number of signs—the tongue
pressing to the palate.

But if its Me, you’ll know it. [soft laughter]
Its not just you feeling like you usually do, feeling your
energy, and you saying its Me, you know? Everything’s Me.
Good old Me. [laughter] Kind of an honorific
believers kind of affirmation—thats not based on
initiation, into the Truth of it.

So its by actually receiving Me, recognizing Me As I Am,
Spiritually, and seeing Me Work, noticing My Work
Spiritually in the body, and so on. You have no doubt its
Me! Its not like anything else, and its not something that
was your usual experience and you renamed it Me. Its as
obviously Me as My Body must be familiar to you by now, or
My face.

So its an Invasion. It comes from without. Its not
something inside you. But then, having Entered, the total
body-mind becoming conformed to the Divine Infusion, then
its not something outside anymore. The only reason it
appeared to be outside anyway is because of
self-contraction, locking it out.

JOAN: Yes, that’s what I realize now.

ADI DA SAMRAJ: Mmm. Otherwise it would just flow through
the circuit of the body-mind freely, like running water into
a tub.

DEVOTEE: But You get in there and blow us up,
Beloved.

ADI DA SAMRAJ: [Beloved chuckles.] So its clearly
Me in every sense, and not just Me because you notice
there’s an effect in the body and therefore you know its Me.
Its Me directly—in Spiritual Communion with Me. So that
when you are Contemplating Me Non-Separately in the “Perfect
Practice”, its still Me, even though there’s no motions, no
other signs in the body-mind. But its Me not because you
declare it Me. You know, its not really just your Self, and
I’m Saying “Its Me”—sort of a poetic exchange, you see?
[Devotees chuckle.]

No. If you’re truly located in the Witness, with all the
Yoga I’ve Described, it is to be in My Spiritual Company.
You identify Me directly. You are attracted by Me, in that
Form. “Atma Murti”.

So its not merely what you Always Already have been.

You’ve Always Already been in that Position.

But you haven’t Always Already been Being It.

I Am That.

It is only by your Non-“different” absorption in Me that
you can then grow to Realize Me.

The “Perfect Practice” is a process. So to be Established
as the Witness is still to be you—essentially. In other
words, it has not yet Realized the Nature of its Situation,
because it hasn’t given any allowance for it. It has been
devoted utterly to attention and its business. So the
“Perfect Practice” is the process of Realizing Me, not
merely affirming your self. It is a devotional practice, the
Most Perfect devotional practice, done without “difference”,
Non-Separately. But it is devotion. Not merely
self-referential meditativeness. It is to be given up. Not
merely to Stand in place, but to be given up in place.

[long silence]

The Witness does nothing.

Think, while were “considering” here, how you relate to a
thought.

Feel that you’re just the Witness.

And that is always so. You’re only the Witness.

The Witness is not active.

Then where is all this activity coming from?

You declare yourself to be that actor, because you get
the pictures from the eyeballs. You make these
presumptions.

You presume you are the actor.

But the Witness is no such actor.

And yet, Realizing the Witness, you notice somehow that
the body-mind activity goes on.

But you are the Witness.

So you don’t have the connection to the things arising
that a cause has to an effect, or a motor has to a machine,
you see?

You’re not active in the body-mind, as the body-mind.

No matter what is going on, you’re the Witness of it.

But you have the feeling that you’re doing it, because
you’re identified with the body-mind, which is a pattern
that is active, in a universal field.

Its not personal. There is no person, individual, in it.
That is a presumption. The body-mind does what it does
because it is part of a pattern. It is a Shakti pattern, you
see, so it moves. By identification with the body-mind, you
think you are the doer, because you think you are the
body-mind. But you’re not. You are Standing in the
Witness-Position.

In the Bhagavad Gita, this is described as the gunas,
called the gunas. You’re not the actor, the doer. The gunas
are. You all have heard this term, haven’t you?

DEVOTEES: Yes.

ADI DA SAMRAJ: The fundamental patterns in the field of
energy are the doers. The patterns are patterning. The
patterns are acting. You, presuming to be identical to the
body-mind in this pattern, think you are doing it. Because
you are identifying with what is doing it.

But you are simply Standing as the Witness. It [the
pattern] is doing it! It is that kind of a thing. The
mind is as much part of it as the flesh. It is the doer, but
it is not a separate individual. Its part of the vast web of
the gunas, of the fundamental patterning,
structures—active, inactive, or densely inactive,
stopped, and then more the quality which is rather balanced.
Or yang and yin and kumbhak. Perfect equanimity. This
fundamental torque that’s in attention.

So its that structure structuring and doing. You only
think its you because you think you’re the mind associated
with the body. But you’re merely the Witness. The mind and
body are part of the universal web of the gunas, of the
Energy Event.

You Stand Prior to the doer. And the doer is not
personal. The doer is a universal structure. Then, of
course, that accounts for anything that looks like its an
individual within it. If you identify with that, then you
feel you are the doer. But you’re the Witness.

Any identification with conditions makes you forget your
Position. So the sadhana has to deal with that fault, or you
will not Stand as the Witness. So that’s all the preliminary
practice, just as I’ve Given it to you. Its not a matter of
you trying to re-manufacture it and “guru” yourself, play
games with it, you see? “Consider” the matter and do exactly
as I’ve Described it to you. Exactly those stages. And none
are to be bypassed, except perhaps the fourth and the fifth
practicing stage. But not bypassed in the sense of being
strategically avoided. Bypassed because it is
unnecessary.

Effectively My devotee who truly enters into the full
Samadhi of “the Thumbs” has, in that, accomplished, or
enjoyed the accomplishment, of the ascending Yoga. It has
been, as it was in My Case, an event in which Nirvikalpa
Samadhi was instant, rather than progressively ascending,
with all the phenomena that can be part of that.

So this is another way to understand “the Thumbs”, and
why, in its fullest sense, its not merely a feeling of some
sensation descending in the body. It is full Samadhi,
Nirvikalpa Samadhi, and it is associated with the various
signs I’ve Described to you.

DEVOTEE: Beloved, its so clear in how You Describe it now
why the Samadhi of “the Thumbs” would be a prerequisite for
the transition to the “Perfect Practice”.

ADI DA SAMRAJ: Mm-hm.

DEVOTEE: Because it seems like You replace the body-mind
of Your devotee. That’s the way you Stand Prior to the
body-mind. Not by some sort of mechanical device.

ADI DA SAMRAJ: Mm-hm. Right.

So the Flow in that sphere must be Full, Complete,
Unobstructed, so that you can locate Me at the
Source-Point.

The gunas, the structures of appearance that apparently
modify the Divine Force, are the doers. Its a pattern
patterning. Its that wheel I Described to you. Seen all at
once, its an immense chaos. But seen in time and space,
conditions, it is everything. So everything exists. How
could only some things exist?

So you have the option to torturously pursue
everything—if you don’t understand Me. But if you
“consider” it intelligently, you’ll see the virtue of this
most direct approach. And then, having understood that, and
observed everything you must observe about it, you do it.
That’s what it takes to be an adult man or woman, not
parented, but having all the faculties available.

[silence]

Its fine to have a physically living mother, but not a
“mommy”—in other words, somebody mothering you. Or that
role transferred to your intimate, perhaps. Or to Me, as we
were discussing earlier. I’m not here to replace your
faculties. I’m here to conform them to Me, to the whole
process of Realization. So you have to responsively offer
them as the gift. That’s the Sacrament of Universal
Sacrifice. That’s Ishta-Guru-Bhakti Yoga.

So you cant ask Me to go to your mommy and daddy and ask
them to give Me the discriminative intelligence and will
part. They cant do that.

So much of conventional religion is a stupefaction that
doesn’t require the exercise of the faculties of the being.
It doesn’t require some of them, especially. So
discriminative intelligence is not very much exercised. Some
acts of will are sometimes required, not too immense. But
not based on the exercise of discriminative
intelligence—rather, based on commands, parental
signals, and beliefs. Just dished out as such. “This is
it—believe it!” Hm? No call for the exercise of
discriminative intelligence. Maybe the will, but without the
discriminative intelligence part. Its just a parentally
controlled kind of behavior game, then.

You must be able to use these faculties for the great
purpose. And you have to have them all intact, therefore,
and not merely devoted to conditional ends.

This Way is a Way of “consideration”, where you become
integrated with the whole matter. You exercise all the
faculties, including discriminative intelligence and will.
The origin of this Way is that process, not beliefs.

JANIS: You always call that participatory knowledge.

ADI DA SAMRAJ: Yes.

So you become integrated with the thing itself, you
become integrated with Me. You find out. You don’t just
believe something and try to energize your will by believing
as hard as you can. You find out! When its true, clear,
straightforward, then the will should readily follow,
because there’s nothing ambiguous. Its not a belief and
you’re pressing as hard against your unbelief to maintain
it, you see? Its knowledge! Direct experience. Clearly
examined.

When you were brought up in a religious circumstance when
you were a child, this is how you got religion. It was given
to you in the form of beliefs to affirm. And by affirming
them, with a will, you were called to change your behavior.
But just that—your behavior. And only within certain
norms in any case. You weren’t called to Divine
Realization!

NINA: No.

ADI DA SAMRAJ: Basically, you were told, “not to bother
with that, you’re separate from God”. You see? So you got
religious through this parent-child command system through
beliefs. Which is only rather superficial method for
controlling behavior socially.

But instead of mere beliefs, there is the exercise of
discriminative intelligence and real examination, real
“consideration”, and entering into the domain of what’s
there, what must be changed, what it is when its gone
beyond, you see? Truly examining all the features of
whatever the discipline or “consideration”.

Then you are not obstructed by belief. You’re not
obstructed by the opposite of belief, which is doubt, or
disbelief, or whatever. Doubt and disbelief are for people
who don’t know anything. If you know something, doubt and
disbelief have no function. And they don’t affect you.
Nobody elses doubts or disbelief’s affect you in the
slightest, if you know something. [laughter] But if
you don’t know anything, especially if you don’t know
fundamental things, you’re full of doubt and disbelief and
attempts at belief. And you don’t know what to believe!
[laughter]

You don’t know what to believe!

DEVOTEE [laughing]: That’s right.

ADI DA SAMRAJ: If its a matter of you choosing what to
believe, you don’t know what to do. Unless you’re in some
situation relatively parented about what you’re going to
believe, you have no way of deciding what beliefs to believe
in and what ones not to, because just thrown into the realm
of possible beliefs, you cant figure it out. So the only
time you get believing in the slightest is when its rather
commanded in a parent-child kind of situation.

But even then, its working against what must always be
there where belief is—and that’s doubt and disbelief.
And to some degree people are rather independent-minded
these days—not so much parented, rather adolescent.
They “don’t want to believe what they’re told” kind of
disposition. But they don’t know what to believe, then.
Theres all kinds of suggestions everywhere. You cannot
comprehend this Maya. Theres all kinds of propositions.

So if your will and your right life depend on belief,
you’re always being undermined in your intention to be
religious. The firm foundation of the religious life is
knowledge—in other words, certainty, actuality, direct
investigation, with real attention, discrimination. Receive
the help, be shown, fine, but look at it—dont just
believe something about it.

So, as I said, when you know, its got nothing to do with
doubt. It was your direct experience, you examined it
directly—doubt has no function. As I said, doubt has a
function only for those who do not know.

Then you find out. Instead of being in the “you don’t
know” position and trying to figure out what to believe or
striving to believe what you’re told—because doubt is
there inherently, because you don’t know. Beliefs don’t have
real support. You could be somehow stimulated a little bit
into affirming them, but they only go so far, they only go
so deep. You cant hold on to them.

So as I said, you must establish this firm foundation for
the Way, by exercising what as a child you did not
exercise—discriminative intelligence with a will. Truly
enter into the “consideration” I Grant you by My Word and
see that this is so. Then you’re out of the realm of belief
and doubt. You’re established in discriminative certainty.
And you practice directly.

What else?

KANYA TRIPURA: Beloved? [she shows Beloved a piece of
art] A little baby Krishna on a leaf.

ADI DA SAMRAJ: Oh, yes. A little like that frog sucking
his toe.

KANYA TRIPURA: Yes.

ADI DA SAMRAJ: Trying to gag himself with “the Thumbs”,
no doubt.

KANYA TRIPURA: [laughing] Yes.

ADI DA SAMRAJ: I had something else I observed. This
matter of “the Thumbs” began very early on. I was just
recalling in infancy, or very small child, not exactly
infant, in effect inducing and supporting “the Thumbs” by
sucking My thumb. [quiet laughter]

This is usually regarded to be an infantile behavior
based on wanting the mothers tit. And there’s no doubt
something of that associated with it as well, bodily. But
I’ve seen views of children in the womb in which they are
sucking their thumbs. They haven’t had any tit yet. But
there is a mechanism there—a pattern, a sucking
mechanism, and so forth—and it is available to be fed.
So perhaps the thumb is stimulating that mechanism. When the
breast comes, the pattern knows what to do, but in the
meantime its not about breast, its about the mechanism.

So the mechanism is a feeder, that’s true, for the
infant. The mouth is used to eat. But its also used for
other purposes. A number of things, including speech and so
forth, are associated with that same mouth and throat. So
deeper than even any of those exercises is the
“conductivity” in that part of the body. In other words, its
an energy process in its depth, behind eating, speaking,
whatever.

So I used to stimulate this mechanism for this
purpose—used to stimulate the back of the throat, the
top of the palate, deep down behind the tongue, do this
rather spontaneously. And I was just recalling how this was
so, very young, for maintaining the “conductivity” in the
body. And then sometimes in the midst of that very event, or
sometimes without it, when sleeping or resting, the grosser
signs of “the Thumbs” would occur that I’ve described, this
gagging sensation, forcing pressure down and so on.

So it wasn’t just an infantile expression. It was an
infantile way of supporting a Yogic process, or an infants
way of doing it, a young child’s way of doing it. So for Me
it wasn’t about longing for the tit or anything. It was
using the mechanism as a “conductivity” practice to keep the
energy flowing, doing this spontaneously.

Its like Milarepa is famous for being shown holding his
ear. And I’ve explained to you, he’s stroking it—his
way, then, of supporting the “conductivity” of energy in the
body, rather than dissociating from the body into an empty
interior only.

So I was doing a physical gesture, sucking the thumb,
like he rubbed his ear. It wasn’t just about tickling myself
or reminiscing about My mothers tits. It actually functioned
as a spontaneous way of serving “the Thumbs” or the
“conductivity” altogether—because I was already in
Samadhi.

Then later on I would notice, as I got a little bit
older, that this would happen spontaneously. The flow of
Current, the “Bright”, was there, but this periodic
re-Invasion, or re-assertion, would come about
spontaneously, not sucking the thumb anymore. Well, I think
I carried that on for a while, but didn’t require it. You
know, it would just happen spontaneously. I can recall
sometimes it happening at night, supposedly asleep, and then
suddenly “the Thumbs” asserting itself. Its the “Bright”
Invasion, the “Brightening”.

So its not just a matter of feeling at Me. You must
receive Me, feel Me, “Locate” Me, know Me Spiritually. And
that’s not merely a philosophical matter. I guess I must
have been having some discussion like this years ago back on
Melrose—”Guru Enters Devotee” you call it.

CRAIG: Right.

ADI DA SAMRAJ: Its tangible. Its Me. Like when a woman
embraces her lover, there’s no doubt about it. Its not a
fancy or a theoretical matter or a hope or a belief. Its
literal Invasion, obviously Me.

So you see what happens. You are among them. When you
come and sit with Me, like in the evenings here with the
retreatants, or any other time. You know your own experience
and you must have some sense that others are doing it, too.
People come there, they are supposed to be beginners—Im
telling you, well, the Spiritual process, Spiritual
responsibility is later, and all this in between—but
people come and sit with Me and are experiencing all kinds
of signs of My Spiritual Presence. Its so commonplace that I
think sometimes people aren’t even noticing that its the
case. [laughter] Its more or less taken for
granted.

So you’ve already proven, by that, something remarkable
about the nature of Reality. If you can feel Me and with
that kind of profundity ten feet away from Me, then what am
I about? What is Reality about? What are you about? Its a
knowledge, you see. Then you have to let it change you. Why
would you play the conventional persona when you have such
knowledge? Its an old adaptation, but now you must oblige
the body-mind to adapt to it.

 


MENU
|
Home
|
Intro
| Beezone
Articles
| Adi
Da Articles
|
Tradition
Articles
| All
Articles
| email

Adi Da, Ramana Maharshi, Nityananda, Shridi Sai Baba, Upasani Baba,  Seshadri Swamigal , Meher Baba, Sivananda, Ramsuratkumar
“The perfect
among the sages is identical with Me. There is absolutely no
difference between us”
Tripura
Rahasya
,
Chap XX,
128-133


All copyright materials are
used under authority of the Fair Use statute.
law.cornell.edu/uscode/17/">(United
State Code, Title 17)

Fair
Use