Adi Da Samraj, October 1985
Without parentheticals and capitalization – read original
Among the beings on earth, human beings are unique-but only in the sense that they are significantly more advanced in the development of psycho-physical functions that are only latent in the case of the non-human world. The non-human world is the immediate progenitor of the natural functions and the functional form of man. The world of non-human beings is a great process, from which and relative to which and in which human beings are developed and developing.
Among the apparent differences between man and all the non-human beings is the greatly developed capability for mentally reflective and conceptually abstracted knowledge that is evident in the human case. Nevertheless, it is not conceptual thinking that is the unique characteristic of man. Neither is toolmaking, which is a secondary product of conceptual thinking, the unique characteristic of man. Abstract thought and technology are themselves only servants of the unique capability of man. They are signs of the unique characteristic of man.
The unique characteristic of man is the capability for self-understanding. The unique capability of man is the characteristic process of psycho-physical self-transcendence. Therefore, the unique potential of man is the psycho-physical progress of self-understanding and self-transcendence. And self-understanding and self-transcendence, truly progressing, lead toward the most perfect realization of the self-evidently divine source of the conditional self, and of the body-mind itself, and of the totality of conditional existence.
Abstract “thinking” and “technology” are useful means for directing the progressively ego-transcending process that is the unique potential of man. However, when egoity, rather than ego-transcendence, becomes the motivator of man, conceptual thinking and technological inventiveness tend to become exalted as ends in themselves – such that they become the chronic, compulsive, and obsessive preoccupations of man.
The non-human beings function largely from the base of what is commonly called “the unconscious”. That is to say, compared to man, they apparently operate with much less of what are commonly called the “conscious” and “subconscious” structures of mind. Human beings are actively bringing the unconscious – in its totality, including its superconscious heights and its inherent depth and “brightness” – into a more and more clearly conscious state of mind.
The unconscious is the fundamental functional mind. It is constantly active and effective, but it is not immediately known by the conscious mind. Therefore, between the unconscious mind and the conscious mind is a transitional mind – the subconscious mind. The subconscious mind is immediately – below, or behind, or even above the conscious mind – and it is, to a degree, directly known, acknowledged, and used by the conscious mind. Therefore, the subconscious mind is a communications bridge between the unconscious mind and the conscious mind.
Human beings are bringing the unconscious to Consciousness through developmental stages that make transitional use of the subconscious mechanisms. The By-Me-Revealed-And-Given complete spiritual, transcendental, and divine process may be understood as a sequence of stages of growth culminating in Consciousness of all of reality such that the hidden secrets of mind are conscious, and the transcendental, inherently spiritual, inherently egoless, and self-evidently divine source of mind is realized to be Consciousness itself.
In general, humanity at large is struggling in the earlier stages of this process. Nevertheless, much knowledge has been brought to consciousness, but that knowledge is only partial – and, as a result, what human beings now regard as common or reliable knowledge is only the beginning of knowledge, and what is conditionally known – has the force of a problem.
Among the most significant forms of such human knowledge is the knowledge of death. The non-human beings experience fear, self-protectiveness, survival instincts, adaptation urges, sickness, and death, but their involvement with all of that is at the level of urges coming from the unconscious. The non-human beings are not very self-aware of death, its structure or purpose, or even its inevitability. Human beings, however, are acutely aware of death as an inevitable and apparently terminal personal event. This awareness is unique knowledge, but it is also only partial knowledge. It is a sign that human beings are yet functioning on the base of the unconscious relative to the larger context, real process, and ultimate purpose of death, and of life itself. Thus, for human beings at the lesser level of human development, death is a problem, a threat, a dilemma, or a question in the mind.
Because human beings function rather uniquely at the level of subconscious and conscious mind, and because human developmental progress is a process in mind and only preliminarily a process of gross form and gross adaptation – human beings naturally feel threatened by death as an always present possibility.
Likewise, in general, human beings characteristically experience sex as an always present possibility, whereas non-human beings are generally associated with sex via instinctive and unconsciously generated cyclic patterns. Therefore, human beings are constantly moved to achieve sexual pleasure, and they are, otherwise, constantly moved to confront and answer or solve the abstract and really threatening problem of death.
In contrast to the human species, the non-human species are generally moved only instinctively. Thus, non-human beings are instinctively moved to reproduce themselves excessively, and they are also instinctively moved to aggressively compete for food, territory, or breeding mates, and they are instinctively moved to defend themselves only in the instants of direct confrontation with a really threatening physical opponent -whereas human beings are, because of mental anxiety, sometimes moved to kill even their own kind in invented wars, and to be aggressive and defensive and agitated even in circumstances that are not directly threatening. Therefore, human beings must develop further than all non-human beings, so that they may transcend all the mental, emotional, and physical exaggerations of their non-human inheritance of instinct.
It is also notable that, as mankind develops its abstracted involvement with sex and death to the degree that most human individuals tend to live to the natural reproductive age, human populations tend to become overlarge, such that the quality of ordinary human experience and the possibility of growth beyond the first three stages of life become either threatened or really diminished. This indicates that, as human populations acquire the capability for longevity, they must control human reproduction, and they must also become informed and guided by the wisdom-culture of superior self-understanding and purpose – or else human beings will tend, in the likeness of non-human beings, to continue to reproduce excessively and to remain devoted to self-survival and to effort and seeking merely for the sake of the survival of the organism itself.
When human populations achieve the capability for individual longevity, they must control or transcend the instinctual reproductive strategies of excess – because those strategies work only if the rate of early-life deaths is relatively large. Likewise, as human beings acquire longer lifespans, they must realize the superior purpose of conditional existence, and they must be moved and grown to demonstrate that purpose in the context of the stages of life beyond the first three – or else conditional existence will be devoted to sub-human and egoic survival games and the petty territorial conquests that come from the increase of experience and knowledge and power in the lower human context of the first three stages of life.
Therefore, as human groups increase in size, death itself must be really understood and transcended in consciousness, and in the context of the fourth stage of life and beyond. Likewise, merely reproductive sexuality must be controlled, in both its performance and its effects, by various intelligent techniques-and sexuality itself must be converted by heart-sensitive, and love-based, and energy-conserving, and rejuvenative, and spiritually active and spiritually effective emotional-sexual practice.
For human beings, death is a proposition and a puzzle that must be understood and transcended. There is no peace for human beings until this matter is resolved.
Of course, this matter of death is a perennial subject of conjecture and research, but the resolution of the question requires even more than information. As is the case with all truly developmental matters, this question can be resolved only by tapping what is always presently in the unconscious and bringing it into Consciousness. That is to say, the overcoming of the apparent problem and motivating stress associated with death requires the truly developmental process of positively changing and directly transcending the limitations of mind.
The unconscious is simply the totality of what is real but not yet fully conscious. Since mankind has gone so far as to become self-conscious about death, mankind must be surrendered to a process of becoming really conscious of what is yet hidden. And this requires truly human growth, and growth beyond the first three stages of life, via the human, and spiritual, and transcendental, and divine process of participatory ego-transcendence. Through such ego-transcendence, the knowledge of the psycho-physical potential of death progressively becomes heart-realization of the self-sacrificial wound of Divine Love Bliss.
Deeper than the conscious mind of man in the third stage of life is the inherent realization of eternal love, immortal love-bliss, unqualified being, infinite spirit-power, and inherent wisdom. Therefore, as the process of human growth develops beyond the third stage of life, there is developmental progress, stage by stage, toward most ultimate realization. And, more and more, in that progress, the problem of death is overcome by real conscious realization of what is hidden from the mechanical and unconscious point of view. And that real conscious realization is final only in the most ultimate, and inherently most perfect, fulfillment of that progress, which most ultimate fulfillment can be realized only in the Way of Adidam.
Each of the progressively developmental stages of practice in the Only-By-Me revealed and given Way of the Heart is a stage in this progression from unConsciousness to Consciousness via transitional developments in the subconscious depth of existence. I have indicated what kinds of changes must be associated with each and every stage of practice in the Only-By-Me revealed and given Way of The Heart, culminating in the Only-By-Me revealed and given seventh stage of life and divine translation. The realization of the samadhi of the “thumbs”, the realization of priorly self-abiding jnana nirvikalpa samadhi, and the realization of priorly ascended nirvikalpa samadhi are the principal such transitional developments – and, when any of these occurs, it only makes possible a further progress, by unlocking a profound level of hidden realization from the unconscious mass of divine existence.
The conditionally manifested cosmos of beings and forms is a play upon the infinite indivisible light of infinite Consciousness. This becomes a final certainty only after the direct and spontaneous true awakening to the Witness-Position of consciousness, and the awakening to the Only-By-Me revealed and given seventh stage of life.
Therefore, in the unique, and all-completing, and Only-By-Me revealed and given Way of The Heart, which I have revealed to all the listening to me, and the hearing of me, and the seeing of me are the way to inherent certainty. And the way to inherent certainty begins even from the time of listening to me, and it progresses to inherent realization of me. In the course of that progress, greatly profound certainty is brought to Consciousness when the limiting capability of the body-mind is transcended – first, in the samadhi of the “thumbs”, and, then, in priorly self-abiding jnana nirvikalpa samadhi and priorly ascended nirvikalpa samadhi. However, certainty itself – or the inherent realization of the only inherent certainty – is brought most fully, un-conditionally, inherently most perfectly, and finally to Consciousness only in seventh stage sahaja nirvikalpa samadhi, which is the supreme awakening that begins the Only-By-Me revealed and given seventh stage of life.
Therefore, in the Only-By-Me revealed and given Way of The Heart, practice is not purposed to the “having” of merely psycho-physical, or conditional, or otherwise dependently arising experiences. In the Only-By-Me revealed and given Way of The Heart, not even one of the possible lesser spiritual experiences is to be sought. Indeed, in the Only-By-Me revealed and given Way of The Heart, not even one of the “great” spiritual experiences is to be sought.
In the progressing course of spiritual practice in the Only-By-Me revealed and given Way of The Heart, the “great” spiritual experiences of the “thumbs”, and priorly self-abiding jnana nirvikalpa samadhi, and priorly ascended nirvikalpa samadhi will arise, entirely by means of the by-me-spiritually-given grace of my avatarically self-transmitted spiritual divine presence – and, thus, entirely as spontaneous developments of the process of ego-transcending feeling-contemplation of my avatarically-born bodily divine form, and, thus and thereby, of my avatarically self-transmitted spiritual divine presence. Nevertheless, access to my avatarically self-transmitted spiritual divine presence is not given in order that my devotees may seek any or all possible “great” realization-experiences of my avatarically self-transmitted spiritual divine presence, or any or all possible lesser effects of my avatarically self-transmitted spiritual divine presence. Rather, access to my avatarically self-transmitted spiritual divine presence is given in order that all those who listen to me may hear me and see me.
The lesser effects of my avatarically self-transmitted spiritual divine presence are not me.
Not even the otherwise “great” realization-experiences of my avatarically self-transmitted spiritual divine presence are me.
Only my avatarically self-transmitted spiritual divine presence itself is me.
Therefore, my devotees are called to transcend themselves – and also all conditional knowing, and all presumed knowledge, and all psycho-physical experiencings and experiences, and even all “great” realization-experiencings and realization-experiences – by surrendering, forgetting, and transcending the ego-“i” – and this by means of heart-true Ruchira Avatara Bhakti Yoga, which is truly ego-surrendering, ego-forgetting, and ego-transcending feeling-contemplation of my avatarically-born bodily divine form, and my avatarically self-transmitted spiritual divine presence itself, and my avatarically self-revealed state of person.
By devotionally surrendering to my avatarically self-transmitted spiritual divine presence itself, my seeing devotee is led directly to my avatarically self-revealed state. Therefore, once my devotee is baptized and converted at heart to direct, and always “going-beyond”, devotional and spiritual communion with me, the inherent purpose of spiritual practice of the only by-me revealed and given Way of the Heart is to inherently transcend the point of view that is the physical body, and to inherently transcend the point of view that is the mind, and to inherently transcend identification with even every kind of psycho-physical, or conditional, or otherwise dependently arising point of view.
In the Only-By-Me revealed and given Way of The Heart, inherent transcending of identification with even every kind of psycho-physical, or conditional, or otherwise dependently arising point of view is realized through devotional and spiritual communion with me, by surrendering or feeling beyond every kind of lesser experience, and even every kind of “great” realization-experience, whether the lesser experience or the “great” realization-experience arises in, as, to, from, or dependent upon the point of view of the body, or of the body-mind, or of the mind. And, in the Only-By-Me revealed and given Way of The Heart, this surrendering is realized by means of ever-deepening heart-communion with my avatarically-born bodily divine form – and with my avatarically self-transmitted spiritual divine presence – and, ultimately, by means of inherent, and inherently perfect, heart-identification with my avatarically self-revealed, and very, and transcendental, and perfectly subjective, and inherently spiritual, and inherently egoless, and inherently perfect, and self-evidently divine state of person.
Therefore, in the Only-By-Me revealed and given Way of the Heart – and by means of ego-surrendering, ego-forgetting, and ego-transcending devotional and spiritual communion with my avatarically-born bodily divine form and person – my avatarically self-revealed state is directly realized as the Witness-Consciousness. By means of my avatarically self-transmitted divine spiritual grace, the Only-By-Me revealed and given samadhi of the “thumbs” self-reveals the Witness-Consciousness. And the by me spiritually self-revealed Witness-Consciousness inherently “confesses”: “i am not the one who wakes, or dreams, or sleeps – but I am the witness of all these states, and of all conditional states of body, or body-mind, or mind, and of all ‘un-perfect’ states.” and, in the Only-By-Me revealed and given Way of The Heart, the by me spiritually self-revealed Witness-Consciousness becomes a perfect realization, in the Only-By-Me revealed and given awakening to seventh stage sahaja nirvikalpa samadhi.
In the Only-By-Me revealed and given Way of The Heart, Consciousness itself is realized by spiritual means, rather than merely philosophically affirmed.
If Consciousness is merely philosophically affirmed to be the case, the practice that ensues is merely philosophically true – but such practice is yet spiritually un-real. Therefore, the transcendental reality and truth of Consciousness itself must be spiritually established, and not merely intellectually established. And, for this reason, the “Perfect Practice” of the Only-By-Me revealed and given Way of the Heart requires, as a prerequisite, the yogic spiritual fulfillment of the me-hearing and me-seeing process of Ruchira Avatara Bhakti Yoga, such that the Witness-Consciousness is self-evidently and inherently awakened, established, and tacitly realized to be the field of all further practice and realization in the Only-By-Me revealed and given way of the heart.
If you are to practice the “Perfect Practice” of the Only-By-Me revealed and given Way of The Heart, the position of Consciousness as the witness must not merely be mentally affirmed to be the case. Rather, the position of Consciousness as the witness must first be established as your actual position.
If I ask you, in any moment, “is it not true that, even in this moment, no matter what arises, you are merely the witness of it?”-you will say “yes”, because consciousness, in the Witness-Position, is inherently “true” of you. However, previous to the real transition to the “Perfect Practice” of the Way of The Heart, the Witness-Position is not your position. Previous to the real transition to the “Perfect Practice” of the Way of The Heart, you can, in random moments of recollection, return to conscious recollection of the inherent fact of the Witness-Position. However, in the next random moment, attention is wandering – and the egoic process persists in all its patterns. Therefore, it is not sufficient that Consciousness in the Witness-Position is in truth the case – it must also be in fact the case.
The Witness-Position of Consciousness must be, thus and so, consciously, always presently, and stably established and realized in your case.
The Witness-Position must be your conscious position – now, and now, and now. To really and stably stand as the Witness-Consciousness is not a matter of the Witness-Position being held in place by some thought or condition or focus or noticing in the moment. Your stand as the Witness-Consciousness must be always the case, under all circumstances and in all relations. When you really and stably stand as the Witness-Consciousness, it is self-evidently the case in every moment of the arising of conditional experience. Thus, to stand as the Witness-Consciousness is not merely a matter of presuming the Witness-Position to be the case-based on your idealizing of the Witness-Consciousness, or your philosophical arguing for the fact of it, and so on. Yes, the Witness-Position is “true” of you, in any case-but it must be realized to be so. The Witness-Position must be self-evidently the case – not merely “on call” whenever you gather the faculties to notice that it is the case. When the Witness-Position is spiritually realized to be your position, then you are able to continue the process of devotional and spiritual communion with me in the non-“different” manner characteristic of the inherently egoless domain of Consciousness itself.
The “Perfect Practice” of the Only-By-Me revealed and given Way of the Heart cannot be taken up merely as a result of philosophical understanding or verbal argument. I have given my full verbal wisdom-instruction relative to the “Perfect Practice”. And that wisdom instruction is certainly to be studied and deeply “considered” by all my devotees – even from the beginning of their practice of the Only-By-Me revealed and given way of the heart. Nevertheless, only when my truly hearing and seeing devotee enters into whole bodily devotional and spiritual communion with me to the point of realizing the spiritual fullness of the samadhi of the “thumbs”, and the experience of the “thumbs”, does my devotee really, tacitly, directly, stably, and “radically” realize the Witness-Position of Consciousness.
It is in the yogic fullness of devotional and spiritual communion with me that the Witness-Position of Consciousness is tacitly confirmed as being always already the case – now, and now, and now. Then the Witness-Position is not something of which you have to be “reminded”. Rather, in that case, the Witness-Position is the constantly self-evident position of Consciousness – even in every moment of conditional experience.
Thus, in the Only-By-Me revealed and given Way of The Heart, the Witness-Position must be established through the spiritual process of ego-transcending devotional communion with me. The witness position of Consciousness cannot be stably realized merely by philosophically presuming it to be so – nor by even any act of interpreting mind, or by any act of will, or by any gesture of the thinking mind. Indeed, no such presumption or act or gesture can ever become the “Perfect Practice” of the Only-By-Me revealed and given Way of the Heart – and no such presumption or act or gesture will ever go beyond the limitations inherent in the sixth stage of life itself.
Therefore, understand this: you cannot merely decide to practice Ruchira Avatara Bhakti Yoga on the basis of the Witness-Position of Consciousness itself. You must first, by means of my avatarically selfrevealing divine spiritual grace, realize the Witness-Position of Consciousness itself.