The Brightening Way Talk Series – Adi Da Samraj – There’s No Escape, There’s Only Realization


  

THE “BRIGHTENING” WAY TALK SERIES

THE “BRIGHTENING” WAY TALK SERIES – The Yajna Discourses of Santosha Adi Da (1995-1996) – Gathering “Considerations” with Beloved Adi Da Samraj, at Sugar Bowl Ski Resort and the Manner of Flowers, December 29 and 30 1995, and January 3, 1996.

Index

THE “BRIGHTENING” WAY TALK SERIE

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

Volume 1, Number 1

Theres No Escape, Theres Only Realization

A Gathering “Consideration” with Beloved Bhagavan Adi Da In The Manner of Flowers On January 5, 1995

SECTION I

AVATARA ADI DA: So what didnt we come to any conclusion about in these twenty-three years?

KANYA KAIVALYA NAVANEETA: Whoa! Thats the first question You release into our “consideration”?

AVATARA ADI DA: Is there anything? [pause] Do you all know what anything is yet? [DEVOTEES: No.]

STANLEY HASTINGS: Thats one conclusion weve come to.

AVATARA ADI DA: But did you find out that you can Realize What everything is? [silence]

Is anybody Realizing It now?

[long pause]

KANYA NAVANEETA: That was it.

MICHAEL WOOD: I think we should keep considering that .

AVATARA ADI DA: Okay.

HELLIE KALOGEROS: It feels as though, Beloved, that when you relax the conceptual mind, the perceptual mind is felt at heart.

AVATARA ADI DA: Mm? And thats a perception.

HELLIE: But it also shows you the deepest place to relax into.

AVATARA ADI DA: Yes, well, what if you do that?

What if you relax that perception, too? In other words, where there is no contraction whatsoever.

If theres no contraction, then youre not merely experiencing but in some inherent sense Realizing What Is , because youre not adding anything. Theres no “you” in the active sense affecting What Is. So youre not experiencing What Is through any kind of medium of thought or sensation.

Its just It.

If you feel It utterly, then the perceptual mind that is even aware of your own physical form relaxes and there are no boundaries. And no separate self. [pause]

There are levels of emotion in it that follow, rather formless-positive emotions, negative emotions. Thats just another modification of Energy.

Feel through each of those.

Add absolutely nothing to What Is. [pause]

Theres a kind of anxiety at the root of it. Thats the ego knot. Feel through it.

[very long pause, several minutes]

Now do you see how much further youd have to go to allow it completely? [Devotees answer that they do.]

So you have to do the sadhana, you see. [long pause]

STANLEY: Beloved, that was a very extraordinary experience, because I felt like it began with the conceptual mind relaxing to begin with, as we have talked about.

AVATARA ADI DA: Mm-hm.

STANLEY: And now all kinds of perceptions when we were just silent there. And then even those perceptions kind of all being just eliminated down to what felt like was the contraction at the core here. And at the same time I was seeing You, just Witnessing You. It was like I could simply see Who You Are. And I felt like there were moments when I would just evaporate into That in some sense, that this knot was forgotten for a split second, but then it was right there.

AVATARA ADI DA: Mm-hm.

STANLEY: It was so strongly there. And I felt, apart from conceptions and perceptions and so on, that that was simply going to be there until completely purified by sadhana. There was no way of thinking it through or perceiving it through. It was simply there. And I felt what needed to be surrendered in order for that to be transcended.

AVATARA ADI DA: Yes, if you really feel that knot, you dont want to feel it. Hm? But it is the ground of your ordinary life. You try to distract yourself from it constantly, through seeking and self-indulgence and whatnot. But if you really find out about yourself, find this knot, find what your real experience is, then you won’t want to put up with that. It will oblige you to do sadhana, to feel constantly more and more beyond it.

NINA DAVIS: Beloved, I feel this. I feel this need to go beyond that, what this illusion is, very strongly now. Its something that You Gave me this year.

AVATARA ADI DA: Tcha.

NINA: I feel that its such a profound vision to see life as an illusion. The Beauty of What is other than that, you know, is just Shining more and more to me.

AVATARA ADI DA: Mm-hm.

But to Realize It you must utterly relinquish your self-position. So that doesnt make life a negative. That just means that thats what life is about. Life is inherently, by Law, sadhana, God-wardness, going beyond separate self.

Generally, people dont seem to know anything about that. So by Grace you may become aware of it, and no longer be willing to be distracted by your cover-up, to keep yourself somehow or other unaware of it and becoming very, then, superficial, peripheral, in your mind, your body, your feelings. But all the time youre motivated by it. Youre always seeking something or other. You even forget what the hell youre seeking. Or in one moment or other its this, that, or the other particular thing, but always avoiding the knowledge, the discovery, of your own action that is producing all of that.

So it is a Grace to find it out. But it is not in itself Graceful. In other words, its not a mere pleasure to find this knot, you see, if, having found It out, you must do sadhana. Otherwise, well, maybe youll forget a little bit again by getting very superficial, but youll give up the opportunity to deal with it.

NINA: Beloved, I feel that everything in the world is about that. That is all its about, is avoiding that.

AVATARA ADI DA: Avoiding this knowledge of this knot. The whole worlds avoiding this knowledge of the knot.

NINA: Everything that Ive done, even in Your Company and the practice that Youve Given us, Ive had to come to see that everything I do, everything I do, everything I do, …

AVATARA ADI DA: Mm.

NINA: … is intentionally keeping me from feeling that and going beyond that.

AVATARA ADI DA: Well, truly, youre 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 youre able to feel this thing that motivates you, this knot, this disturbance, because you know that theres something you can do about it, then there is the What to Realize thats beyond it.

But still the sadhana is a matter of actually dealing with this dis-ease. In other words, the religious life, this Way in particular, is not about consolation merely and distraction and so forth, in the conventional sense, or ego-supporting sense. The process, moment to moment, goes beyond the self-contraction, particularly as hearing awakens. Thats when there is most profound understanding, knowing of this self-contraction, and that it is your own activity. But even the sadhana from the beginning is about going beyond this knot and not avoiding it through conventional-mindedness and consolation and such.

So the actual process is to stay in place, in this place of separate self, surrendering to Me, to the point of self-forgetting Communion with Me, true going beyond it. Its that from the beginning, not merely after hearing. Even from the beginning it is so. But you have to understand that thats what the sadhana is about, or you will miss the point and think the religious life is about consolation or mere behavior and so forth.

You are to stand in that position of that knot, feeling your own dis-ease, motivation.

CARL PENGELLEY: Its so painful just to feel that, though.

AVATARA ADI DA: But its there anyway. [CARL: Yeah.] So you must embrace this Way and actually go beyond it.

But that means you have to endure it over the period of your sadhana. Theres not only the fundamental knot itself. There are all of its reflections in the body-mind, tendencies of one kind or another, and so on. You have to endure the purification of these things by standing in the knot-position, sensitive to all the limitations of your disposition, and surrender to Me to the point of forgetting it, relinquishing it, keeping the faculties all focused in Me, in this Communion Only then do you make this knot obsolete.

You initially go through a process of purification where the resultant knots, the different kinds of behaviors, attitudes, and so forth, that bind you appear. These must be purified through the initial stages of sadhana, even up to the “Perfect Practice”. So the initial sadhana is purifying, and its necessarily, then, a matter of being in touch with this knot in life-difficulties and so on, all tendencies that would make life difficult. Instead of dramatizing them, maintain the discipline of this Way and practice this Communion every moment.

In this manner you will be purified by this Communion with Me in all those areas that are relaxed, forgotten, disciplined. So that more and more the practice becomes extraordinarily concentrated, not in peripheral matters of experiencing and so on but in the root itself. And then the “Perfect Practice” can begin. So, once sufficient purification has occurred, that there is this extraordinary concentration, then suddenly My Instruction about the Witness becomes inherently Obvious and is thereafter not something that can be forgotten.

Its not a something that can be forgotten. Its not merely a thought. Its a noticing that you never forget. Its a noticing even beyond the mind.

Now, you can notice it, of course, for a moment, if I Call you to.

[Beloved Adi Das Voice becomes quiet.] I mean, isnt it true, right now? No matter what is arising, you are the Witness of it? [Quiet assent from devotees.]

But to Stand in the Witness-Position Itself, truly, requires purification of attention, and therefore of the bondage signs in the body-mind altogether, and in life, experience.

So sadhana is tapas. You must be in the place of the knot, sensitive to the limitations in your own disposition, but in every moment-instead of dramatizing that-disciplining it, surrendering it to Me, entering into Communion with Me by forgetting the content that is simply the garbage result of not living in Truth in the past. So it has to be made obsolete. All the modifications of the fundamental Reality must be purified and transcended. What there is to Realize is the Unconditional Reality, the Reality that is Always Already the case, even now.

Now you are preoccupied with the modifications of that Reality, that Divine Reality, distracted by them and dissociated from the fundamental Reality by this very knot. You must enter into depth, no superficiality, as you did in the first part of this consideration. Ordinarily you are not doing so in the fullest or stable sense, you see. And so as soon as you relax into your just fundamental feeling, you feel a knot there. You dont simply feel the inherent Love-Bliss of Reality-but you do feel It, Flowing through it, but youre experiencing this knot in the midst of It. To Realize the Divine Self-Condition, you have to go beyond that knot.

So its not really a matter of thinking, accumulating experience, and so on. Its a matter of being established in that place, surrendering to Me to the point of self-forgetting. And this allows a course of purification and development that becomes the “Perfect Practice” and ultimately the seventh stage Demonstration. It is truly an inevitable process, able to go by its appropriate stages and so forth, unless you step outside the process itself and become superficial again. But if you stay with the process itself, as I have Given it to you altogether, then the development is inevitable.

So if your development in this Way is slow, its because youre stepping outside the process. Its not that the process itself is retarded.

This is why the hearing matter is so profound and fundamental to this Way. Its the foundation of the process that must develop, because its about finding the self-knot, the self-contraction, finding it as your own activity, feeling its disturbed, ill-at-ease characteristic but also even in every moment of such sensitivity enjoying the capability to feel beyond it in this Communion with Me.

So hearing is the first great step beyond the initiation of Ishta-Guru-Bhakti Yoga. In other words, the first dimension of the process is concentrated in the awakening of hearing, because you must enjoy and suffer this capability to stand in the egoic position and feel beyond it. If you dont do that, then if you faked your way on to level 2 and then beyond and so forth, youd simply be involved in a kind of evolutionary or developmental ego-game. Whereas the Way of the Heart is about the transcendence of egoity.

BRIAN OMAHONY: I saw that, Beloved, when I was Contemplating You. I was feeling this knot of self-contraction and the Bliss of Your Beautiful Form at the same time. I felt Your Current of Energy, and It threw me back into the sense of the descending Current and something like “the Thumbs”. But when that happened, I lost sight of the self-contraction and I also lost sight of the Bliss of Your Form. So there was something about the …

AVATARA ADI DA: You lost sight of that, too?

BRIAN: [Laughs.] When that happened, I just noticed that I got absorbed in myself rather than in You.

AVATARA ADI DA: Tcha.

BRIAN: That was an example of the fact that Im not hearing. Just even that moment of distraction, I could feel it as such.

AVATARA ADI DA: Mm-hm. Because youre experiencing it as an event happening to You. Whereas hearing is about that unique understanding in which the self-contraction is not something happening to you. Its something that you do. Only when that is discovered have you discovered the capability itself, so that you can continue doing it. Its a unique discovery, most profound discovery. And its the basis for the rest of the Way of the Heart. Its what allows it to be a truly ego-transcending process and not merely a developmental or ego-evolving process.

BRIAN: Theres never been anything like it, Beloved.

AVATARA ADI DA: Tcha.

Its also for this reason that in the general case the transition from maturity at level 3, the transition can be made at that point to the “Perfect Practice”, in the general case. Because the Way is not an evolutionary process, but its about ego-transcendence, and thats the fundamental understanding associated with true hearing. So in general what follows from there is simply the fundamental process of seeing Me, not merely having Spiritual experiences in My Company but “Locating” Me, and then the next step is the “Perfect Practice”.

So hearing is what allows that unique process. It has some features to it for which you can find analogies in the Great Tradition, but fundamentally it is utterly unique.

BRIAN: So Beloved, when someone is seeing, that person never loses sight of Your Form.

AVATARA ADI DA: Yes. Youre entered into My Form, not merely having experiences in your own apparent form, or body-mind, you see, but felt beyond that into My Spiritual Person. Then the Force of My Spiritual Attraction will draw you into the heart place on the right, and the “Perfect Practice” can begin.

CARL: Beloved, I remember one time when I was driving up to the Mountain Of Attention here when I was living in Marin. I was a single person at the time. And I believe it was during the time of the Love of the God-Man Celebration. I had never seen You before. I was relatively new. Anyway, for a moment as I was driving my car, I happened to look across at these two people driving alongside me. They were an older couple. But it was like You Said, for a moment I was in the Witness-Position, just for-I dont know how long it was. But it just became very clear that it was the state that Im never in, or very, very, rarely.

AVATARA ADI DA: Its not uncommon for people to report something like this, though, having either occasional or frequent experiences of that kind.

CARL: I did recognize that it was through Your Grace that I was allowed to Witness this.

AVATARA ADI DA: Ive told you all about My experience with Sue Ellen Beckman [when Avatara Adi Da was a teenager], when Id be standing on her doorstep? Thats similar to what youre suggesting, Carl. It happened to Me many times, and it generally would always be in the same place, too. Id be saying goodnight to her at her house, shed be about a step above Me, Id be looking at her, and suddenly there was no familiarity whatsoever. No thinking about anything, no being a body, no recognizing names, faces, or what a face is and not only being the Witness as attention might be, observing, but more than that, such that there was a direct awareness of the infinite Field that is the True Domain of the Witness.

So this sense that Carl described and that I have Described is not an uncommon experience. Spontaneously it happens to people. Maybe sometimes people dont really make much of it or notice very much about it. They just forget about it. But of course phenomena such as these are cultivated in this Way. They are a potential, by Grace, in My Company, all kinds of experiences. So devotees commonly report experiences, even as beginners, that are in the domain of the advanced stages of life and the Witness-Position, and so on. These experiences should inspire you and give you a sense of what this Way is all about and so forth.

CARL: Yes.

AVATARA ADI DA: But you still have to do the sadhana. The sadhana is staying in touch with your own very action in this moment and going beyond it, forgetting it in Communion with Me. If you just look for experiences-so-called Spiritual experiences, psychic experiences, or blisses in the body, whatever-youre becoming superficial again. Those experiences may come or go, but to look for them, to avoid the sadhana of staying in place where that knot is and feeling beyond it is to waste the opportunity of this Way.

So experiences may come and go. Devotees have experiences, certainly, and basically they serve to inspire you. Thats about it. The sadhana is just the same thing every moment. Its not boring. Its the fundamental living event. But you must persist, moment by moment by moment. To be renounced in this Way is to be in the disposition of going beyond the self-contraction. But its also to be in the disposition of renouncing attachment to or search for conditional experiences. In other words, you persist in the fundamental sadhana rather than pursue such things.

HELLIE: Then doesnt that occur quite naturally as a result?

AVATARA ADI DA: Which? The experiences?

HELLIE: Mm-hm.

AVATARA ADI DA: Yes, the experiences, as I Say, come about spontaneously, but theyre not themselves the sadhana and theyre not something to cling to or to pursue or try to repeat and so on. So you must persist in the sadhana. Of course, that means you have to know what this sadhana is. Weve been talking about it for a while before you two [indicating Rod and Julia] arrived. But the others of you know what we talked about.

And the conversations we had at Sugar Bowl and the conversation I had with the Kanyas the other night that was recorded are other considerations Ive put to you recently to serve devotees generally, but also in particular to serve this Lay Renunciate Order matter. Even up to today, it hasnt gone very far. Im having to remind everybody what this most profound sadhana is really all about and Call you all who are considering this LRO matter to consider all that very seriously.

So its no small matter to hear Me.

BRIAN: Its not for fools.

AVATARA ADI DA: No. So for individuals to be accepted, relative to this LRO matter, for level 1.3 or level 2, there must be the signs of all this profundity. People think its such a big deal to discipline themselves, that they want to be patted on the back for a little bit of straightening themselves out. Sometimes thats enough for some people to start thinking grandiose things about themselves-hearing, seeing, advancement, all the rest. Whereas its not enough. Its just basic practice. The real process goes on from there.

STANLEY: Beloved, it seems the more profound the sadhana, the less grandiose peoples presumptions are about themselves.

AVATARA ADI DA: Mm-hm. Truly, theres no one to have any presumptions about.

Another thing I was talking to the Kanyas about the other night, which was in that recording, I guess some of you heard it, is some matters particular to the seventh stage of life. I was talking about the fundamental Nature of Reality, that simply What Is, is What there Is when everything else is eliminated. Well, broken down into its parts and going deeper and deeper, you see, when you get to the place you cant reduce to anything further, thats What Is. Hm? Thats Reality.

Every schoolboy, schoolgirl, knows, from a little bit of science class, that all there is is light. Everythings light, energy. Its part of the common presumption of the present day. With all of its other limitations, this is one of its presumptions. Its remarkable that it hasnt produced any cultural changes yet. [Laughter.] Everything just seems fleshier and fleshier and more and more stupid and technified, whereas what is really profound about all of that is not all this invention you can do, preoccupation you can create, but this fundamental communication about reality, that its light.

All of this is Light! Its just one Buzz, Shakti, Hm? The Divine Radiance. You can look at a form, get into its parts, you know-the human body, lets say. Theres that fleshiness, and then theres the chemical and molecular levels, and atomic levels, and so forth. Eventually you get to Light, or Energy Itself. And It cant be reduced to anything else. You cant break It down into any parts. It doesnt have any parts, you see. Its fundamental Reality.

Theres one other irreducible Reality for you to discover, likewise, and that is Consciousness. There are conceptions, perceptions, blah-blah-blah-blah-blah-blah-blah, hm? At the root of it all is Consciousness Itself, and It cant be reduced to anything else. Its like Light. You cant break It into parts, and theres nothing on the other side of It but Itself. Light and Consciousness are the same Thing. Generally Consciousness is what you call the Subjective Part of It, and Light is the Objective Part of It. But in reality They are One.

Reality Itself, just simply What Is, cant be reduced to anything.

It is Self-Existing.

Its Inherent Nature is Radiance.

And Its Quality is Love-Bliss, the Very Divine Person.

I am Speaking to you now.

It is so!

But you are apparently dissociated from Me, from this Very Condition. The self-knot, the self-contraction, is how youre doing that. You are doing it. This is what you must discover, and this is what hearing is about. By entering into Communion with Me from that position, moment to moment, going beyond that knot, you enter into the real process of the Way of the Heart, Which is about Realizing the Condition that everybody already knows is True-Light Itself, Love-Bliss Itself, Consciousness Itself, the One Infinitely Conscious Buzz that you are experiencing right now!

But, of course, in the midst of It, you are dissociating from It also, so you feel this knot of contraction. But you also feel this Pervasive Presence when you feel the Depth also, in any moment that you are truly sensitive, anyway.

So the process is about Realizing the Condition That Is, Realizing My Very Person, by going beyond the self-knot, utterly. And at first there is a lot of sequence of purification, as I Said, going beyond distraction by mere modifications. And then theres entering into the profound Depth of the Self-Radiant Consciousness in the “Perfect Practice”.

Of course, through that process of purification and Spiritual Awakening, there are many changes that occur in the personality of the body-mind and so forth that one could call Spiritualizing. But its only with the seventh stage Awakening in Which there is Inherent and Most Perfect Identification with the Divine Self-Condition, the Demonstration of That, through the process of Divine Recognition, is the actual Incarnating of the Divine, the actual Manifesting of the Divine.

So the seventh stage Demonstration is one of progressively absolute Radiance, or “Brightening”. So there are stages to that Demonstration, ultimately to the point of No-Noticing, Divine Translation.

BRIAN: And must that process be fulfilled once its begun, Beloved? In other words, once the seventh stage process is begun it will be fulfilled?

AVATARA ADI DA: Inevitably, yes. But it is a matter of Indifference when it occurs.

Its not that it has yet to happen, either. The Realization is already the case. The Samadhi is already the case.

BRIAN: Its just a Revelation.

AVATARA ADI DA: But its Demonstration is in the context of conditional existence.

MICHAEL: Transfiguration, Transformation …

AVATARA ADI DA: Yes, Indifference, and ultimately Unqualified “Brightness”, Divine Translation.

Indifference may sound like a dull thud in the midst of that. [Laughter.]

NINA: Not the way You Show it, Beloved.

 

The “Brightening” Way Talk Series Index

 

AVATARA ADI DA: You just sort of go comatose or blank or something. No, it is beyond the Transfiguring and Transforming processes. It is immensely Full in the body-mind. The body-mind is simply Radiant. And that Radiance is magnified in the Divine Indifference stage to the point of Divine Translation.

But this “Brightness”, this Realization of the “Bright”, is the seventh stage Awakening.

So the “Brightness” is what I have Brought to you. Thats What I Am. Thats Who I Am.

BRIAN: So, Beloved, when Youre Divinely Indifferent, Youre just Residing in Your Love-Bliss and Giving it to everyone? Is that it?

AVATARA ADI DA: Mm-hm. Thats it.

The inherent Nature of Light, or the Divine Conscious Bliss, is Radiance. I was discussing this with the Kanyas the other evening, as a way of Helping everyone to understand something more fundamental of what the sadhana is about. It is the sadhana of the “Bright”.

The ordinary human disposition is attached to two-sidedness. On the one hand there is pleasure and pursued pleasurable states. On the other hand there is negativity and a kind of lightlessness, or darkness. And youre attached to a body-mind that is mortal, and that makes it more negative in the balance than positive.

And so youre always, by tendency, literally un-en-lightened, not lighted, not “Bright”, not Radiant. Youre contracted, not Radiant. Radiance, however, is the inherent Nature of Reality. So the sadhana is-Ive used many metaphors, like “living in My Kiln”-through Communion with Me, self-forgetting Communion with Me, to Reside in My Self-Radiant Position. It is to be Radiant, rather than self-contracted. Every moment of Communion with Me is this. And then with hearing it becomes more profound, and seeing, and so on. But it is a “Bright” course of identifying with My inherently Radiant Condition, and thereby being Radiant, becoming Radiant, being Radiant yourself rather than contracted. All of the dark, negative, egoic “self-possessed”, mortal, and so forth lightlessness in you must become Radiant instead. The Way is literally the Way of becoming En-Lightened, becoming Perfectly Identified with “Brightness”. Me.

So it is a matter of constantly becoming Radiant instead of contracted. On Melrose Avenue when I first began to Instruct devotees, I would often use this gesture of closing the fist and then opening the fist. [Beloved Adi Da makes the Gesture with His right hand held at the center of His chest.] Everybody intuitively felt what that meant. They knew its got something to do with energy and all that, too, you know. They felt all that in My Company.

But what does that mean? You can either be contracted and therefore dark and dissociated from the Divine Self-Condition, or you can be Radiant, not only open but Radiating. Hm? And the more you do this sadhana, the more obvious the Disposition of Radiance becomes. Even the “conscious process” becomes a non-verbal feeling beyond contraction. You can do it in every moment relative to everything. Instead of being darkened by the tendencies, you can feel beyond the self-contraction and all the tendencies.

So those who do this sadhana seriously, for real, become “Brighter” and “Brighter”, literally. It is Light. It can even be seen. By some it can be felt. So through this process of purification, you dont just get thinner and thinner and more and more ascetical. You get Fuller and Fuller, “Brighter” and “Brighter”. Hm? This is how devotees should understand it. They always think in terms of getting disciplined and dried up, so they always want to use something or other to feel good. But, no, this Way is a “Brightening” Way. It is not about self-contraction. It is quite the opposite. Its not about pleasurelessness, but it is about Happiness Itself, Which is greater than ordinary pleasure but allows for it also.

BRIAN: Theres an Irish saying, Beloved, describing a very happy person, he was so happy he was like a cat milking the sun.

AVATARA ADI DA: Milking the sun? Ah, Tcha. Thats good.

So when making these observations, as I Said, trying to assist people in this LRO consideration, and as I was telling people today, My observation-and obviously Ive been telling people for a long time-My observation of devotees in general, including those who apply for this LRO matter, suggests to Me that theyre struggling with, or otherwise demonstrating, limitations in the real moment to moment practice of Ishta-Guru-Bhakti Yoga. And, along with that, theyre struggling with or otherwise neglecting the various disciplines.

And the struggling with the disciplines produces drama and lack of results in the gathering. The absence of true and moment to moment Ishta-Guru-Bhakti Yoga just shows itself as mediocre practice altogether.

So these are My observations of the gathering in general. And Ive Called for all kinds of positive changes to be made in all of that, but when I receive a list of people applying for the Lay Renunciate Order telling Me that theyre 1.3 or even actually level 2-uh, well lets put it this way, I generally dont find the list convincing. [Laughter.]

MICHAEL: Delicately put, Lord.

AVATARA ADI DA: And so in conversations such as this one and similar ones recently, including at Sugar Bowl, Ive been trying to get everybody to understand what a profound process this is, and what it is as a process. There have to be the signs, the history of right and serious practice, and there has to be the “Brightening”. And if youre just struggling with even what is Ishta-Guru-Bhakti Yoga and how to do it and only remembering it sometimes and likewise arguing about the diet or whatever else, and throwing yourself into, you know, blithely into the bondage or “bonding”, then how much even of listening is there? How much of real sadhana?

The profound incident of what you could call hearing in My case was insanity . I mean, all these people who are declaring themselves to have heard Me-when was that day? [Laughs.] It is an extraordinary Realization. I have no doubt that devotees generally even have some sense of this understanding, because they have My Instruction about it and theyre doing sadhana with some degree of energy and attention. And so they do see things getting clearer in various aspects of their lives, you know. You can say this about devotees in general. They feel less aberrated about this, that, and the other thing over a period of time and so forth, so that, in other words, theyre being purified of some aspects of their ego-routine and seeing that the Wisdom works, the Way works. And because they can even explain that much change in their lives in the language of understanding, then they imagine theyve heard Me, because they could describe it as understanding and self-contraction and avoidance of relationship and “I dont do it now anymore with my girlfriend”, or whatever it is, “or at least not so much”. And so they may think that itself is hearing, because they can describe it in the language of self-understanding.

Its the little bit of the Law that casts out so much fear you feel good about yourself, you see. But you have to get the whole Law to hear Me. Hm? And not just the little bit.

NINA: Beloved, thats what I felt after that feeling-Contemplation that we did of You earlier.

AVATARA ADI DA: Mm. This evening.

NINA: Mm-hm. That there was such a profound difference between, you could describe what You were Initiating us into at that time in the same language …

AVATARA ADI DA: Mm-hm.

NINA: … that we read all the time in Your Instruction.

AVATARA ADI DA: Mm-hm.

NINA: But the difference in the understanding of it between the exoteric understanding of it …

AVATARA ADI DA: Mm-hm.

NINA: … at the level that You were just Describing and the esoteric understanding of it that You Gave all of us earlier tonight is so profound. Its just an amazingly profound initiation.

AVATARA ADI DA: Tcha.

MICHAEL: Night and day. Night and day.

STANLEY: Beloved, I felt there was a tacit moment of recognition and a change in what You just Said, where we tend to feel good about ourselves and maybe have a good feeling and so then imagine thats hearing.

AVATARA ADI DA: Mm-hm.

STANLEY: And then when You asked us to feel our anxiety, to feel the anxiety there …

AVATARA ADI DA: Mm.

STANLEY: And right then it snapped into something entirely different, which was just no bullshit.

AVATARA ADI DA: Mm.

STANLEY: And its not this, you know, ideal thats going on but this actual total recognition, conscious recognition, of the contraction and of Your total Radiance and the Energy that You Are. And I could feel that when I recognized that, that it was just a matter of always surrendering into that. Whenever this is felt …

AVATARA ADI DA: Mm.

STANLEY: … surrendering into that, and then it more and more becomes that.

AVATARA ADI DA: And not surrendering merely superficially.

NINA: Its not superficial at all.

AVATARA ADI DA: Surrendering from that very place of the knot. And thats the unique hearing capability. Hm?

Now, before that capability truly awakens, as I Said, you can make use of self-understanding as Ive Communicated it to you and various aspects of the sadhana, and be purified of some aspects of the behavioral and emotional and mental aspects of your life, and feel good about that-and should, of course. Its positive. But its not hearing. Its not itself the sign of hearing. Hearing is this fundamental responsibility. You see?

STANLEY: Beloved, this is the most unique difference between Your Teaching and all traditional teachings of all time.

AVATARA ADI DA: Tcha.

STANLEY: In that those traditions generally are about our always experiencing this not feeling good.

AVATARA ADI DA: The traditions are based on the self-contraction. Theyre based on a search generated by that.

MICHAEL: The great path of return.

AVATARA ADI DA: Yes. So its a progress of stages, not to the seventh, but of developmental stages, ego-motivated, and producing states that are ultimately egoic because they depend on conditions. But the Way of the Heart is not that. And Ive been making this point over and over again since the day I began to Instruct in 1972, and even before then. The experiences are not it!

And then I didnt just Say that thats so. There was the Garbage and the Goddess time, and all kinds of other times, for that matter, in which people experienced spontaneously all kinds of phenomena associated with all those developmental stages of life. And then I would constantly point out, “Thats not it. But what are you doing?” Re-sensitizing them to themselves , to their own action thats producing the search for those experiences or wanting to cling to them or wanting to repeat them or make the Way into a process for achieving such things. Its not at all that.

Ive Communicated to you the uniqueness of this Way from the very beginning, but your grasping of it is slow. All experiencing, and all thinking for that matter, all conditionality, is a development of the self-contraction. Its a development from a place of anxious dissociativeness, the ego, wanting to expand its sphere to feel better and better. And ultimately what will it discover in its own utter dissolution? The Divine Condition is to be discovered. But It is simply Reality from the beginning.

So the Way of the Heart is not about that developmental course but about the direct process, in every moment, of Realizing the Divine Self-Condition, going beyond egoity and Realizing That. Thats what this Communion with Me is about from the beginning, then-the direct gesture of going beyond the ego-knot rather than just surrendering with and as the body-mind, founded on the ego, to have experiences.

I see still even many devotees showing the sign, even as beginners coming for My Darshan, that what theyre supposed to be there doing is some kind of working on themselves to gain some experience for themselves. Whatever that might be. Often it is obviously shown even in their bodies as wanting to experience energy, Spiritual signs in the body-mind and so on. Its not that such experiences do not and will not arise in the Way, but they are not the point. They are not it. They are not Realization. Therefore, the process of the Way is not a matter of seeking such things. The process is always the one of directly transcending the ego-knot, moving out of the position of self-contraction into Radiance, My Condition.

Thats the Way of the Heart from the beginning. Do you see clearly the difference? [Devotees confirm that they do.] And hearing is simply the establishment, on the basis of all the foundation practice, the establishment of this capability, most direct, with fullest comprehension, fullest responsibility, so that you can do that sadhana, of going beyond the self-knot, under all the circumstances that may arise in the developing stages of life. They will not then become ego-reinforcing. They will not be deluding. They will simply be purified, like all other tendencies, and youll move on to the “Perfect Practice”.

So Im always trying to find more ways to put it to you. And so you have this Literature now that is very full, and I hope it is fully Communicative. [Devotees praise Beloveds Source-Texts.] Additionally, conversations still continue from time to time.

HAL OKUN: Like tonight.

AVATARA ADI DA: Like tonight, yes. Im always Working, and therefore always Working to have this point become clear, and have this understanding become clear, have the sadhana become clear to you so that you can do the sadhana better and know the difference between the signs that must be there for real transitions and notions that you all may develop otherwise somehow, that are less than that.

So Im happy to entertain this possibility of a Lay Renunciate Order, but these matters Ive been putting to you all during this last week in particular are the measure you must make of yourselves.

Are you doing this sadhana itself that I am Describing to you, that I have Given you? Are you really practicing Ishta-Guru-Bhakti Yoga moment to moment? Do you, if youre claiming to have heard Me, stand in the position of the self-knot and right there-thats your action, you see?-feel beyond it in Communion with Me through self-surrendering, self-forgetting practice? Are you doing that, or not? And you must really examine yourselves and see if its so. And if its not so, well, its not 1.3 yet, but hopefully you know better than before what the sadhana requires and are more serious about it.

Im not looking to not get a Lay Renunciate Order out of this “consideration”. Im looking to actually get one, but I have to have the goods.

SECTION II

AVATARA ADI DA: What more is there to talk about relative to this? Some of you are on the LRO list in one place or another, and some of you are conspicuously absent.

NINA: The usual suspects.

AVATARA ADI DA: Theres another thing I pointed out about it that we could maybe discuss tonight, too, then. In a very high number of cases actually, one member of an intimate couple is on the list and their intimate is not. So I gave a lot of Notes about that today.

NINA: We heard those before we came over.

AVATARA ADI DA: Good.

BRIAN: Beloved in this moment in this whole conversation Youve sensitized me more deeply to the self-contraction, and also to You, more profoundly in this moment. And once that level of sensitivity is established, couldnt you very quickly demonstrate the hearing capacity?

AVATARA ADI DA: It seems logically so, yes. But, as I Said, you can step out of the process. People take vacations all the time, make the practice sort of nominal and superficial, either consistently or in some occasions. But if you dont cop out, in other words if you stay with it seriously, stay focused in it, and maintain all the disciplines Ive Given you, yes, hearing should come about readily, inevitably, and it shouldnt take a great long time.

As I said, what are the reasons why it wouldnt happen? Why would it be delayed? Its taking vacations from the totality of discipline that covers everything, functional, practical, relational, cultural. You either dont let the practice become intense, or you dont let it touch everything. This is how you let yourself off the hook. Instead of focusing and listening to Me, in other words focusing in this discovery of the self-contraction, youre looking for some gleeful or distracted alternative.

So you find this by playing it fast and loose with some aspects of the discipline, and then you otherwise get sort of dopey and you dont practice Ishta-Guru-Bhakti Yoga moment to moment. You just do it sometimes. Well, thats why hearing could take a long time. And many of you here are proof of it.

Some of you characters are getting old in My Company already. I remember Rodney making jokes about this-it seems like yesterday, but it must be twenty years ago-how in the future, you know, sitting in rocking chairs or whatever, and everybody would be old here together and so forth. So I remember him making remarks like this. And, well, its so. A lot of people are getting up around sixty or so, certainly into fifties. That doesnt mean middle age or old age. Thats part of the social message you get, every ten years move into another social pattern and eventually consent to be an old asshole. But for the renunciate, the decades dont have that psychological significance, and even though the body itself may tend to go through some kind of changes, you compensate for it Yogically and so forth.

Well, in other words many of you are proof, being twenty years or so in My Company already. Nina has been in My Company, for what is it, thirty-five years? The longest listening process to date.

So Brian was just suggesting that once there is a basic grasping, he was just describing that hearing ought to occur very quickly or readily. It seems so.

MICHAEL: Hopefully within just a few hours, Lord.

AVATARA ADI DA: Yes, but then again, why havent so many of you who have been in My Company for a good long while, and thats basically all here, why havent you heard Me yet, plain old, and moved on?

Because if you tell Me you have, but I see you taking all kinds of vacations-Ishta-Guru-Bhakti Yoga sometimes, functional, practical, relational, cultural disciplines, pick and choose sometimes if I see you doing that, and youre also telling Me youve heard Me, its not very believable, you see.

So thats another way of saying what is My difficulty when I get these LRO lists.

BRIAN: You can tell shit from shinola, Beloved.

AVATARA ADI DA: Yes. You must discriminate. So thats the first thing I look for in devotees. Thats what it means to go from student-beginner on to 1.1, 1.2. Thats supposed to be the sign, the stable establishment and maintenance of all the foundation practice. No vacations from then. So what there is to observe, then, in the crisis of hearing are the unique characteristics associated with that. But whats being reported to Me in general by people who make this application to the LRO is that theyre feeling kind of happy about having disciplined themselves for two weeks, while they heard My talk on Ishta-Guru-Bhakti Yoga yesterday and theyre really intending to do it. But they dont have the history of even the stability that should be there in the transition from student-beginner.

Theyve taken so many vacations that their claims dont sound very believable. That doesnt mean, however, that they cant get their act together and make that transition even readily. And, like I Said, I have to see the goods. They have to prove it. You have to pass the tests, not just apologize for failing them and then tell Me youre committed to do better. Thats Catholic, where you constantly return to the sanctuary and apologize, and commit yourself to doing better. And thats all the religious life amounts to is this constant cycle of failing of tests and apologizing. I guess we cant say thats exactly how the Catholic hierarchy intended people to do it, but thats how people in general do it. They never get purified, they never get intense, they never get profound about the religious life, and all they seem to be called upon to do anyway is to be good citizens or something. Basically just social morality is expected. If you do anything more than that, as a religious person, you get raised eyebrows.

Youre not supposed to be looking for God-Realization. Youre supposed to be concentrating on being a productive citizen. We dont want to see you getting ecstatic. Show up at the office in an exalted state? I mean really! [Laughter.]

So the usual religious message is to be positive in the social morality sense. So in the Catholic tradition, for instance, they have the apology-recommitment cycle, in other words, theres a conventional revision of Catholicism really, where people just use the lesser part. So they apologize for social infractions of one kind or another basically, and then are asked “Are you sincere about that?”, “Yes.” And “Okay, do a little penance and do better.”

Of course they generally dont do all that much better, so they just repeat the cycle over and over again. But what its supposed to be about, even in the Catholic tradition, at least in its origins, is a true purification-people unburden themselves and truly change their act and live the life of prayer and become more and more profound in their conversion to God-Witness and God-Communion. Its like all traditions, fundamentally about traditional God-Realization. But it gets turned into the message of social morality in the common world. And thats why it seems that so much of the time in religious history, the esoteric part has been called esoteric because its hidden. It just wasnt known. Not a common message.

It gives you the impression that the common people were denied the Truth. Perhaps in some instances that was the case, but people just prefer the vacation. Even if shown the Great Revelation, they still want ordinary things instead. In other words, theyre distracted in their attention. So I Call you to a sadhana that directly goes beyond all of that, and Ive Given it to you in every detail, and when people tell Me that theyve heard Me and so on, I know what Im looking at.

And you all have to know what youre about. You have to use My Teaching fully, and make it your Law and your measure. If you do, then, yes, this hearing crisis should awaken readily.

Today we were talking in our meeting [Beloved met earlier in the day with Stanley, Brian, and Daniel Bouwmeester] that from the beginning to hearing should maybe be, about a year and a half seems reasonable. Student-novice for six months, and then a student-beginner for six months, 1.1, 1.2, on to 1.3 in another six months seems like a reasonable period of time over all, for somebody who is truly serious and doesnt take vacations.

So a number of you have been around for a long time and havent heard Me yet. This is why. Youve been peripheral in your disposition, and rather casually you take vacations from discipline and so on, dont maintain the focus, and you just wind up spinning your wheels instead of hearing Me. If you really were serious, and could readily establish whats supposed to be required for mature student-beginner, then you should have basic certainty that in six months youll have heard me and move on from there. If you dont take any more vacations, six months ought to be enough for that, with the year youve already had behind you, or more, in the student-novice/student-beginner process, where youre supposed to be adapting to this foundation practice.

So My feeling about most of the people on that list, so far in our consideration anyway, is that they could be as little as six months away from it. In other words if they really are serious in this moment, they should be able to readily establish this full student-beginner obligation and then in about six months should have heard Me. In other words, I feel they are some kind of student-beginner, basically, but could move beyond that readily if they got serious.

So thats what I was looking for when I asked you for that second group, the intensive group. I knew there would just be a small number that should be proposed as having actually come up to level 2 now. So I wanted a proposal that would cover the whole worldwide gathering in a short period of time, reasonably short period of time. So I wanted people on that list from each region.

Its hard to say at this point how many, if any, will come through this process and actually be part of the LRO now. But if at least that whole group and maybe even some others got involved in this intensive, and really got straightened out with the foundation practice right away, and worked with one another intensively, certainly many if not all of them should move on to 1.3 within the next six months, or in as little as six months. But I dont see a lot of the signs Im looking for just generally speaking about that group. I see many deficiencies which Ive described tonight, and in recent days. But it is a consideration, and if somebody can prove it to Me, fine.

But I dont take this transition to 1.3 or otherwise level 2 lightly. Obviously, to rightly propose anybody for this transition you have to have been involved in a true cultural intensive with them. And with their intimate, if they have one.

Today I called all those who are considering this matter to study the LRO vow, because it clearly describes lay renunciate practice as a renunciate practice. Its not just a householder practice, as opposed to real renunciate practice. Its a renunciate order, made up of people who generally practice in the lay circumstance but not as lay people in any conventional sense. So the Lay Renunciate Order vow describes complete renunciation in the case of its members. They are here to relinquish the bondage of “bonding”, to everything and everyone. So to do that practice in intimacy requires a profound Yoga. How can that Yoga be done and all the obligations of the Lay Renunciate Order be done, if you are involved with an intimate who is not such a renunciate?

That other one would always have some kind of demands, expectations or whatnot, but also would be practicing in a different disposition, not only in sexual intimacy but in all aspects of the relationship, one reinforcing at least to some degree something less than full renunciation. Otherwise why wouldnt he or she choose to do so, to embrace renunciate practice?

So thats why I was reminding everybody today about this, because the intimates of many people were not on the list, on any of those lists. And nobody mentioned it to Me, as if it had importance. There seemed to be an impression that single individuals can apply to the LRO, even if theyre involved in intimacies. But, no, the general rule is that if youre practicing in intimacy, your intimate must be involved in that same sadhana, and that there may be exceptional cases individually, where

The list I got today was more or less the general rule. You could apply just yourself without your intimate, or not, it didnt seem to make a difference to those who gave Me this list. If you are a renunciate in this Way, youre entered into a profound consideration relative to everything. And therefore you are involved in a profound consideration with your intimate. So you cant live two lives as a member of the Lay Renunciate Order. You have to live one-pointed.

The difference in the Lay Congregationist Order is not that theyre not practicing authentically. I expect them to practice authentically. But they are, generally speaking, probably encumbering their lives with lots of thiss and thats and other things, that dont allow for the kind of intensive of practice expected in the renunciate orders.

And also they may have difficulty straightening some things out, like for instance this matter of intimacy. Fundamentally to move on to the renunciate practice, Lay Renunciate Order and so on, you have to transform your intimacy into Yoga. That means you have to see to it that your intimate is transformed like everything else. And thats part of your test of qualifying for the renunciate order, that you and your intimate can show up at the same time, prepared to do the same thing. Otherwise, what the hell are you up to? Intimacies? Stay in the Lay Congregationist Order.

So if youre doing the work, it works, and you cover everything, you see. Nothing is outside of the sphere of renunciation for a true renunciate. So, individuals who do real sadhana and who are involved in intimacy with one another turn one another into renunciates, or certainly into authentic devotees. This is what they support in one another. This is what they oblige one another to do. Now, if either one neglects it, then it becomes a relationship purposed to serve egoity in one way or another, or conventionality, which is basically the same thing, in and of itself.

Do you want to talk about something else, is that it? You had the bliss part of the evening, and now youre having reality talk, and you want to get back to the bliss part? [Laughter.]

STANLEY: This part isnt as blissful.

AVATARA ADI DA: Oh, yes? Well, Ive Said enough about it, I think. But what we were initially considering was not your failures of sadhana and so forth, which we just completed talking about.

Getting back to the first two parts of our consideration, the first was feeling beyond mind, perception, all the rest, and entering into the Feeling of Reality directly. And youre all doing that for a while. And then we began to talk again, and you confessed noticing the limit on your ability to feel thus profoundly. So Im interested in talking about sadhana being about going beyond that, but in this Way of “Brightness”. In other words, theres a constant “Brightening” or change in the disposition from self-contraction to Radiance.

Then we talked about your failure of it, your failure to do that. And you wanted to lay on to Me this hearing transition stuff, based on something else entirely, not this Radiance, and having gone through that real sadhana, but some other positive changes you want to feel good about.

But the more limitations you place on this practice of going beyond the self-knot, the more distracted you are by other things and so on, the more you delay the course and the more you oblige yourself to endure dis-ease. Sometimes without noticing it so much, because you desensitize yourselves. You simply will not go beyond this inherently uncomfortable, painful sensation of existence thats at the root of everything you do and think. And youll live inward. Its traditionally been called many things, including the state of sin, which means to miss the mark. Youve become dissociated from the Inherently Radiant “Bright”, the Blissful Divine Self-Condition, and became a seeker instead, you see, instead of a Realizer.

So to practice this Way, you have to do the work of going beyond the ego-knot itself. It is a Graceful process because its done in the form of Ishta-Guru-Bhakti Yoga. It is a “Brightening” process, a sort of Radiating process, not merely a cutting away or a cold process, emptying merely. It is the Way of Fullness, of “Brightness”, of the “Bright” Itself.

But to live it, you cant just dance around with conventional religiosity. You must enter into real Communion with Me at the root of the knot. And you must do this consistently. And you cant do it if you take vacations from the whole round of disciplines Ive Given you that covers everything. And you cant do it without practicing true Ishta-Guru-Bhakti Yoga moment to moment.

So I expect all devotees to understand what Im talking about and make the culture altogether right on this basis. And this LRO consideration has to go on taking these matters seriously and establish an intensive of those who can move on to the LRO in the next six months or so. And then otherwise discriminate between them and some others you may feel who are truly qualified to move on, instead of just presenting Me a bag of who knows what? Horse manure.

Do you have any questions about all of this, or any excuses? Excuses for whatever youve been doing instead? Or what? Anybody got anything to say about any of this? Besides Stanley?

CARL: Sounds really good, Lord.

AVATARA ADI DA: It sounds really good, Lord?!!!!! I cant believe it! Twenty-three years later, this extraordinary Ordeal, and the voice comes out of the gathering representing all, “Sounds really good, Lord.” Cyrano was at some sort of a gala, and some guy thought he was going to get really snotty with him. He stepped up to him after much prodding from his friend and gesticulated with a handkerchief, and said to Cyrano, “Your nose is rather large.” [Laughter.] You know that play, right?

DEVOTEES: Yes.

AVATARA ADI DA: It was really funny. Of all the things that could have been said, in other words.

We could just do the whole thing all over again. Ill talk for twenty-three years to say all the things I did Say before, but in order to say what you could have said. [Laughter.]

Thats it?

HAL: It could be an interesting thing to try, Lord. Shall we begin?

AVATARA ADI DA: Sadhana?

HAL: Consideration.

STANLEY: Beloved, I feel like what we considered thus far this evening, I dont think this is just a casual conversation, or something we got just in passing. Ive felt the thread of this since that most extraordinary guided meditation.

AVATARA ADI DA: Tcha.

STANLEY: But since that time Ive continued to feel this same realization that I noticed there in the very beginning, which was different for me. I really felt the difference between what I generally engage in and think is real practice and real recognition of You. And then that actual moment that I got to and continue to feel in the moment since the beginning here, of feeling the contraction but also feeling Your Radiance so “Bright” and beyond it, and feeling like if I can just stay in that-staying in the process always and not taking vacations-I can feel how that can be very quick process.

AVATARA ADI DA: Well, thats what its supposed to be.

STANLEY: Thats what its supposed to be.

AVATARA ADI DA: Ive Given you the process, and Im here to quicken it, you see.

STANLEY: It happened very quickly.

AVATARA ADI DA: But then you have to do what I Say. If you want Me to Do what I Do, you have to do what I Say. You have to do the sadhana.

HELLIE: Master, thats why I value these times with You during these occasions so greatly, because its such a Gift and a lesson for me.

AVATARA ADI DA: Tcha.

HELLIE: And I thank You.

AVATARA ADI DA: Tcha.

Now, I accept those thanks. But prove it.

HELLIE: Yes. I hear You, Lord.

AVATARA ADI DA: Youve had a lot of time around Me here, along with a lot of others. Then this matter is very direct. Simply establish the practice Ive Given to You. It is very direct, because its not dependent on the kind of accumulations and artifices associated with the ego-developmental religiosity or ego-developmental esotericism, whatever you want to call it, which is just buzzing with distractions all the time.

There are many reasons why this Way is quick. But its because its focused on this one matter and not a lot of distractions. But somehow or other you reverse it. You make the establishment of all the foundation practices into some sort of a thing in itself and dont stay one pointed in what this listening to Me is really all about.

We use these kinds of occasions-weve done them in the past and hopefully now-to focus on real listening to Me. The ancient texts are called “upanishads”, or some of the ancient texts, a group of them are. It means “at the foot of”. Well, what does that mean? Its to be established in the discipline at the Feet of the Master and to listen, and hear and see, and Realize. So if there is an occasion such as this, or any occasion of consideration with Me under any circumstances, you should use it rightly, use it to your, advantage.

So let this consideration serve real hearing in you. And whatever correction you have to make in your practice, let it serve your absolute commitment to doing so.

Ive talked to you many times about point of view-being in a position of the separate personality, but as a psycho-physical personality-and how this governs your sense of reality, as long as youre not entered profoundly into the reality process. Your presumption of a separate point of view in space is the naive realism of your daily life. Your sense of reality in space is determined by this being fixed as a physical body in it. You see? And so you are perceiving the room to be however it looks to you. But somebody else sitting in another place in the room is doing the same thing. But the room doesnt look to that one exactly as it looks to you. It has some general likeness, of course, but its a different view altogether, even if its the same room. And that ones perception of the room is just as authentic as yours. Its not that one of you is seeing the room rightly and the other is experiencing an illusion. So both of those perceptions of the room are true. And so as you add all other perceivers, they all have a different view of what the room is, just as authentic as yours. And all of them are true.

What does the room really look like, then? Because the room itself exists in all kinds of terms. And yet it doesnt exist merely as you are perceiving it. It exists as it can be perceived from absolutely every point of view, and not only from every point of view in space in the room but from every point of view in space-time. Thats the condition of the room. And yet you are not experiencing the room as such. Youre not experiencing the room itself. Youre simply perceiving it from a point of view.

Just consider what the room itself looks like. And yet it exists.

JANIS OHKI: This would really be true in terms of subtle experience also, then, I mean obviously.

AVATARA ADI DA: Any kind of experience, you see, …

JANIS: Right.

AVATARA ADI DA: … in the mode of a separate personality, is a partial view, a point of view, and not an awareness of Reality Itself, even the conditional reality itself. You are not aware of this room as it is , and yet the room as it is exists.

Contemplations such as this are profound, because Im not just Calling you to imagine something like a blue elephant. Im Speaking to you about a Reality that you all share and need not invent. But It is Itself profound beyond your usual consideration.

BRIAN: And we dont know what it is.

AVATARA ADI DA: Mm-hm. Not only dont you know what it is, you cant even perceive it.

BRIAN: You cant feel it, touch it, taste it.

AVATARA ADI DA: Right. You cant think it. You cant comprehend it.

HELLIE: Master is that the equivalent to what You were describing earlier as withdrawing to the point of infinity, perceiving it from that point of view, except in the opposite direction?

AVATARA ADI DA: Withdrawing to the point of infinity? Well, I dont like the word “withdrawing”, really.

HELLIE: Well, You described it earlier. Reducing, I think You Said reducing to the point of infinity.

AVATARA ADI DA: Yes. You can reduce anything you perceive, break it down into different physical components, chemical, molecular components, atomic components. Eventually you get to That of Which all of it is a modification, or a level of appearance. It is Light Itself. You cant reduce Light to anything further. Or Energy, you cant reduce It to anything further. It doesnt have any parts. It doesnt have a deeper part. There is nothing on the other side of It.

Likewise, if you enter into the domain of you own psycho-physical self-awareness, you go through all the levels of it-the physical, the blood, the chemicals, the molecular structure, the energy levels, states of mind-you get to Consciousness Itself, and you cant reduce It further. Theres nothing on the other side of It. It has no parts.

By investigating the objective, you get to the point of Light. By investigating the subjective, you get to the point of Consciousness. And They are the same Thing. They are irreducible, fundamental Reality. They are to be Realized most profoundly, but this consideration is available to you even now, regardless of your stage of practice or Realization.

If you investigate physical phenomena or everything objective, you find Light. Right? [DEVOTEES: Yes.] Anybody have any doubt of that? Its the same Consciousness through the subjective investigation.

Well, these are ways of entering into the Ultimate Sphere of Reality, and that is the Sphere in Which the room exists, but even now.

NINA: Beloved, could we go back to “you cant feel it”? Somebody was saying we cant feel it.

AVATARA ADI DA: Yes, I assume Brian must have been saying it. He was talking about using emotional states to contact it. Feeling itself is another matter.

NINA: It was when we were talking about Consciousness Itself-you cant see it, you cant-

BRIAN: We were talking about the room itself.

NINA: But is that what were agreeing, that one cant feel it?

AVATARA ADI DA: No.

NINA: No, I dont agree to that.

AVATARA ADI DA: Cant feel what exactly? The Divine Condition? Consciousness?

NINA: One cant feel Radiance? I wouldnt say that thats true.

AVATARA ADI DA: The Radiance of Consciousness is what you call light.

NINA: And Love-Bliss, though? Doesnt that-isnt there-?

AVATARA ADI DA: The Inherent Nature of It is Love-Bliss. It is Self-Existing Consciousness, Self Radiant. And Its Nature is Love-Bliss. It is the “Bright”. It is Me. This is what you must Realize in Communion with Me.

Well, to do so, you cant just strain your eyeballs to find the room as it truly is. You have to go beyond point of view. You have to directly transcend egoity.

Its not that then, necessarily, youll be having perceptions, some extraordinary perceptions, of the room in some unimaginable condition that you couldnt describe, but rather youll Realize the Condition in Which the room also Exists Ultimately, the Divine Self-Condition, Conscious Light of Divine Being.

So to Realize Me, you must transcend point of view, self-position, egoity, the separate position. You cannot, through any exercise of the separate position or the body-mind, Realize the Truth. The body-mind is simply a modification of That, like the room itself. Its a complexity, or a maya, that cannot be comprehended.

So rather than exercise the separate self, as if to Realize the Truth in the manner of the “great path of return”, you see, the separate self is directly transcended. That is the “radical” nature of this Way that I have Given you.

So thats the work youre here to do. Thats the sadhana youre here to do. And you must have a clear understanding that it is so, or you will re-invent the Way, as you all have done, individually, even collectively-re-invented it in your own likeness or according to your own egoic disposition, instead of adhering to My Word and maintaining this profound consideration moment to moment, and doing so in the context of embracing all the disciplines Ive Given you. Then you are involved in the direct listening process.

See, the listening process is not just struggling with the practices, the disciplines, all that. Thats 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 dont simply establish those disciplines covering everything. Therell always be vacation-land for you.

So it has always been My expectation, even, that you would embrace all these disciplines, all these forms of practice, and enter seriously, profoundly, into this consideration, and move on through these stages, get on with this process. But individually and collectively youve been rather retarded about it.

Obviously, then, a Lay Renunciate Order must be made up of people who are most profoundly engaged in this Yoga of ego-transcendence, for real, rather than just being people who are really in the world of the first three stages of life and want the religious life to essentially be a social order and a cultural distraction, a cultural consolation. So I Call all My devotees to this seriousness, and the formal renunciates must be the most exemplary. And others should be moved to do likewise.

To really be in touch with the self-contraction in this Communion with Me is to be on the verge of hearing. It shouldnt take long, if you drop your vacations and just stay on the job.

BRIAN: Every time we find You, Beloved, we drop the vacation right away.

AVATARA ADI DA: Tcha.

If youve heard Me, then youre in that position of your own making, that knot youre making, or that pinch youre giving yourself. And you cant get rid of it, you cant shake it. You dont allow yourself to even make an effort in that direction.

So it is tapas. It is a profound ordeal. At the same time, it is full of absorptive Communion with Me and all the things associated with right life.

You must constantly be dealing directly with this self-contraction. And if you are in touch with it, then you dont like it. You want only this Communion with Me. You dont want this self-contraction, but youre having to feel it every moment. And its your doing, you see. Its kind of in a spasm. Youve got to do the sadhana to relax it and be full of Me, so that My “Brightness” Radiates through it and releases it quickly.

So if you have heard Me, you dont want to spend a lot of time getting beyond that knot, because its not comfortable at all. You become profoundly sensitized to it if youve heard Me, and likewise profoundly sensitized to Me. Thats why seeing is next.

But the knot is there, and its unavoidable, and you dont like it. It is pain. It is fear. This is what makes a renunciate out of people, the discovery of Me and the self-contraction at the same time. In full hearing and seeing, thats what makes people renunciates, because it is pain. Its extraordinary pain, at the same time extraordinary bliss but the pain is where you sit, and you are moved to feel out of it, and be relieved of that enclosure, that divorce from the Divine, that sinfulness. You dislike it so much, you dislike that knot so much, that you become utterly concentrated in going beyond it. Its not that you have to just sit in a room all the time, but youre just all the time feeling beyond it, practicing the exercise of going beyond self-contraction into the state of Radiance, Love-Bliss, Energy, Light. And you would not be distracted from It, because you do not want to be simply sitting in that pain of self-contraction.

This is basically what Rudi was referring to, not really knowing altogether what He was talking about. He just wanted to deal with this incredible stress, frontal stress. But its the ego-knot. You cant bust it from outside. You cant relax the body that much. You have to deal with the root of egoity itself-its in the conscious domain-and in Communion with Me move beyond it. You cant just work on the body-mind. You have to find out the ego-act, and exercise the flower constantly, every moment.

But it is a pain, and its associated with lots of adaptations that keep producing results somehow. So youre always going to have to feel beyond egoity itself, but also all of its results. So that makes it an ordeal of pain, of tapas, which you endure because youre also in Communion with Me and have My Wisdom. But its still pain. Hm? But you become intelligent with it. You know what youre doing and can make this exercise of going beyond the contraction, the self-contraction.

In the process, there are things to be endured and felt beyond, and thats a purifying process. But you would not-if you really truly have heard Me and are sensitive altogether-you would not have that take a long time.

Now up to 1.3, you dont want to waste much more than the weekend getting to the “Perfect Practice”. If you really heard Me, its an urgent matter then.

JANIS: Beloved, I wanted to thank You, like everyone else has, for that guided meditation. It was so Graceful. But at one point You were suggesting that we allow ourselves to feel that speck of egoity, allow ourselves to just feel that, the epitome of egoity.

AVATARA ADI DA: Mm-hm. You liked that reference, didnt you?

JANIS: Well, yeah, I did.

AVATARA ADI DA: It made some sense to you.

JANIS: It did. Well, I just had an instant response to it, because I felt this spot immediately. It was right, right, bodily right here …

AVATARA ADI DA: On the right side of the heart, youre saying?

JANIS: Yeah. It felt like a black spot, though.

AVATARA ADI DA: Mmm.

JANIS: And the more I allowed myself to feel into it, the more I felt it was like utter pain, torture, disease, suffering. It was everything in that speck. Its everything that I fear, everything that I avoid, because its so intense. And for me I got-

AVATARA ADI DA: Do you feel outside the speck or inside the speck?

JANIS: I was outside the speck-well, I dont know. There were some points I wasnt sure, but I could see it visually. But then I would get overwhelmed by it so I dont know exactly where I was.

AVATARA ADI DA: Well, to feel like its inside you, or feeling that psycho-physical result, is to be outside, is to objectify it. To be inside it, on the Source side of it, is what hearing is about. And at the same time that its a knowledge of a knot, its a knowledge of how to go beyond it. Its a most fundamental self-understanding to realize that you are always in the position of manufacturing this pain and can feel beyond it.

JANIS: Ive never felt the overwhelming strength of that so fiercely as tonight.

AVATARA ADI DA: Tcha.

NINA: Ive experienced this bindu that shes talking about, this place, too, recently.

AVATARA ADI DA: Thats to be outside it, as I just said. Its not wrong. Its just a level of finding it, of locating it. Any of you could perhaps, by some exercise of attention, feel something about the right side of the heart. That doesnt mean that youre established in that position.

NINA: Oh, I didnt feel it there.

AVATARA ADI DA: Well, she was talking about it, Janis was.

JANIS: Well, thats just where it was.

AVATARA ADI DA: But the profound transitions in practice are about being inside, or at the Source-Position.

The exercise of hearing, then, is to be sensitive to it as contraction itself, to be in the position of the pain, not outside it or avoiding it but actually in that position. It is not comfortable at all, not likable. It has all kinds of artifacts-physical, emotional, mental, and so forth, even in the breath. So the self-contraction itself is fundamental pain altogether, disturbance altogether, and ordinary life is motivated by it, because it is so profound, and it is detached from the fundamental Reality, the Divine Reality. It is lost in maya, in appearances, presumptions, even imagining that you are seeing the room, whereas in fact youre just seeing one little view.

So its confusing. Youre not seeing Reality, then. Youre seeing an appearance associated with your own egoity. You cant be in another position. You cant be in the position of the totality of the room. What position are you in? Some self-enclosure of thoughts and perceptions.

So its very uncomfortable to make this discovery of egoity. But as I said to you earlier, its not truly profoundly discovered except in the condition of Grace, of Communion with Me, and reception of My Teaching, and then, its in that total context that the ego is located also. Thats hearing, the true discovery of the self-knot, coincident with this whole process of Communion with Me, full of the Wisdom of Instruction that you apply.

What about that?

BRIAN: I think Youre talking about the matter of hearing includes, then, this reception of You.

AVATARA ADI DA: Mm-hm. I know what we were talking about! [Laughter.] I wanted to know if you had a response to it.

BRIAN: Beloved, I feel, like Youve always Said, feeling-Contemplation of You is primary. The first thing you have to do is “Locate” You before you can even become sensitive to the self-con traction.

AVATARA ADI DA: Yes.

BRIAN: It seems the whole listening process is just staying with that feeling-Contemplation of You, but along with whatever the body-mind goes through.

AVATARA ADI DA: But always give Me the leading faculties. Dont be played upon by these natural arisings. Even the intensity of converting life to sadhana can sometimes produce more arisings, reveal more things, that require to be purified or made “Bright”, which is what purification is really all about.

Once you dare to allow yourself to hear Me, then the process becomes intensive and profound. Maybe you have some sense of that, those of you who are taking a long time to get to that point. And thats why youre taking vacations. Its even a kind of fear of the self-contraction, a fear of becoming aware of the limited nature of your experiencing, and then the mortality that youre locked into because of that. Youre afraid of it. Youre not merely afraid of it. It is fear.

NINA: It is fear.

AVATARA ADI DA: You dont want to be afraid, so you distract yourself and minimize your awareness of this. But you must stand in that position. That doesnt mean to go insane with fear or anything like that. Its about being in that place where you make this knot, this fundamental discomfort. Yes, it has the characteristic of fear, but you basically experience that fear as a kind of anxiety in the pit of your stomach or something.

If you are but really-in touch with the self-contraction, you do experience the anxiety that is the constant underlying everyones behavior, everyones moment to moment existence. They just build all kinds of stuff on top of it and desensitize themselves, but the self-contraction is the quality of anxiety, stressful anxiety, and so on.

So, as I Said, you may want to forestall that realization, because you cant get rid of it once you got it. Once you get bit, thats it. Unless you find yourself out, you cant escape it. And so thats when the sadhana really begins, you see. Thats when it starts becoming effective at a profound level. Before then, there are life-improvements and so on, fine. But this is how the sadhana gets intensified, quickened, full of light, full of heat, therefore.

And it should then be quick to the “Perfect Practice”. But it requires the Spiritual transition So there is the basic minimum of the level 2 and level 3 process, as the means for moving on to the “Perfect Practice”.

Most devotees, as I said, wont have anything to do with levels 4 and 5. Some might. Some will have experiences certainly associated with the ascending process. But very few will actually do sadhana in the context of the fourth or the fifth stages of practice. They will do the sadhana in level 2 and level 3 and move directly from there to the “Perfect Practice”.

Level 2 and level 3, then, for them will be just this fundamental true seeing of Me, not a tour of experiences but an entering into My Spiritual Sphere, so that I can Attract you into the situation of the “Perfect Practice”. Those who make much of the experiences otherwise will add time and may in some cases have to practice at level 4 or 5, or both, rather.

You see even student-beginners and so on having-even apparent to all-experiences, kriyas and all kinds of things going on with them. But thats not seeing Me. Those are effects, and they can be sought or clung to and whatnot, and become means to delay the course like anything else.

So those who are involved in the seeing Yoga may very well have kriyas and so on as spontaneous happenings, but theyll be focused in this direct Spiritual “Locating” of Me, given up in Me utterly, because of the foundation of hearing, so that you can be entered into the Source Point of the “Perfect Practice”. To engage in the “Perfect Practice” you must be at the Source Point of egoity, not on the other side of it, wandering in the body-mind. To Awaken to the Witness and then enter into the profound “Perfect Practice” is to Stand on the other side of the ego, and the focus of the practice is no longer dealing with the body-mind, feeling beyond egoity in the mechanism of the body-mind. Its a matter of entering directly into the Self-Radiant Sphere of Divine Being.

Of course its done most profoundly in meditation, where you separate yourself from other matters. And so, even though the practice is also engaged in a fundamental sense in every moment, there still is, after the profound meditation, return of ordinary associations.

And the associations will not necessarily themselves change all that much. Its in the seventh stage of life, the third stage of the “Perfect Practice”, that the Source-Position Itself is Realized utterly, and no conditions are placed on It. It is not held in place by anything whatsoever. So the gesture of dissociation drops, and the “Bright” Realizer Expands into the sphere of the body-mind. And through the process of Recognition, all aspects of the body-mind are “Brightened” by that already Realized Condition. So someone engaged in the “Perfect Practice” in the context of the sixth stage of life shows a very different sign than a devotee who will have Realized Me in the seventh stage of life.

So once you truly hear Me, once you get the taste of all of this, you will not want to delay the course. Everybody has their own manner, and the imperfect qualities of the body-mind in its adaptations, so everybodys sign in the course is different. Some may be, in their depth, apparently more a renunciate than others and so on, or more intensively involved in all the aspects of practice than some other. If theyve truly heard Me, they all practice from the same disposition and would not delay the course.

Its just like if youre ill, you dont want it to last. Maybe sometimes you dont mind feeling a little woozy, a little sniffly, and hanging around in bed all day. But if youre really sick, you dont want it to go on. Well, to hear Me is to be really sick, you see. [Laughter.] Its to get really sick, at the same time really well altogether and knowing what to do, but otherwise really sick, really in touch with the ego-act and its result and its disposition and so on. And you do real work with it, because its such an urgent matter. You dont want to be sick anymore. Thats how sick you have to be, in other words, to have heard Me, because it is a profound motivator, a profound capability.

SECTION III

CARL: Beloved, you mentioned that if a person was serious it shouldnt take them more than six months.

AVATARA ADI DA: I talked about if someone is truly serious, to spend six months as a student-novice, six months as a student-beginner, and then six months for 1.1 and 1.2 to hearing. Thats a reasonable course. It could even be the basically common one if people were really serious. And what about that then?

CARL: No, I was just considering it.

AVATARA ADI DA: Sure. So in particular, we talked about the transition from mature student beginner to 1.3, and I Said if you really consented to fully adapt to all the foundation practice, no vacations, you see, and actually establish that, then if youre really serious, to hear Me in six months is perfectly reasonable. But some people carry a lot more baggage than others, and it might take somewhat longer, even though they are serious. But six months is a fairly reasonable general idea.

And how long have you taken so far?

CARL: About fourteen years.

AVATARA ADI DA: So much the worse for you, Carl. [Laughter.] But we already covered that, though, the why of that. If it takes a long time, its because you are taking a vacation. So its easy to know what to do about it then.

So what else do you want to talk about then? [long silent pause]

Shall we adjourn?

DEVOTEES: No, no, no.

AVATARA ADI DA: No what?

JULIA: I have a question.

AVATARA ADI DA: Tcha.

JULIA: This intensive period of hearing, six months period culminating in hearing, in a somewhat summary and all inclusive event …

AVATARA ADI DA: Even a better way of putting it, it is a most fundamental event, not just a whole lot of things coming together. Its getting at the root.

JULIA: And at that summary point of the crisis of hearing which is severe is the way that we dont prolong its course, through the process of seeing?

AVATARA ADI DA: Through intensive practice. Intensive practice altogether. Most intensive practice, one-pointed practice.

JULIA: That process doesnt come together at that point, hearing, in the sense of seeing immediately.

AVATARA ADI DA: Not seeing immediately, no. What follows is a period, which in general wouldnt be very long, of preparing for the Yoga of seeing. So seeing doesnt arise coincident with hearing, certainly not in any fullest sense. But it is because of hearing that you become truly Spiritually sensitized to Me.

Devotees, even without hearing Me, have Spiritual experiences of Me in the body-mind, one way or another. But thats not seeing. Hearing must be active in order to see Me. There must be the capability of feeling beyond the self-contraction and making that the basis for your practice of Ishta-Guru-Bhakti Yoga.

So when there is true hearing of Me, a sensitivity develops and is cultivated through that 1.3 period of sadhana so that you can make use of My Spiritual Transmission directly and “Locate” Me directly, rather than just have My Spiritual Force wash over you and generate experiences in the body-mind for their own sake. So hearing is cultivated in the 1.3 stage such that you become capable of this Spiritual submission to Me. The 1.3 stage is sometimes thought of by devotees as a period to test whether you have heard Me or not. Truly that is not what it should be. It should simply be so, that youve heard Me. Its most fundamentally a period of preparation for seeing Me, of organizing the practice based on hearing in a focused way in order to be sensitized to Me Spiritually. And then there is the level 2 practice, which is the direct approach to Me Spiritually. So the true process of seeing, not just Spiritual experiencing of Me but real seeing of Me, becomes the Yoga for you at level 3. Again, some think that seeing is about some Spiritual reception of Me in the body-mind, that kriyas and visions and so forth are supposed to be what happens. Such things may happen, but they are not the Yoga. The Yoga is to feel beyond all effects and “Locate” Me directly so that you can be drawn into the position of the “Perfect Practice”.

So it is a special kind of Spiritual preparation that is based on hearing. Its a process that you enter into as soon as youve heard Me. But its first stage, we call it preparation for fully entering into Spiritual Communion with Me. Whereas I Said, even before then, you may have had Spiritual experiences of Me, but they are not the point in the Spiritual stages of this Way. But what about all that?

JULIA: Thank you, Beloved. I have another question.

AVATARA ADI DA: Tcha.

JULIA: In the 1.3 period, which is, as you were Saying, an aspect of the seeing practice …

AVATARA ADI DA: Its preparation for it.

JULIA: … its not fully entering into Your Spiritual Presence but it is preparation for that, in that stage-and I apologize if this question is so backwards in terms of my understanding of it in the Teaching.

AVATARA ADI DA: Well, the bench accepts your motion. [Laughter.]

JULIA: In that 1.3 period, your life becomes organized around putting yourself in the position of preparing to see You, or cultivating that understanding, or that development, into full seeing by, You were Saying, organizing your life in a certain way. And I just wanted to clarify that.

AVATARA ADI DA: Yes, through that focus of the hearing exercise. Not just working on peripheral behaviors or checking out whats going on with you in emotional-sexual terms and so forth-not really that-but this direct exercise, moment to moment, of feeling beyond the self-contraction. And maybe it wouldnt involve so many outward changes in your life. But it is a matter of realizing your life in this focus of hearing, in this exercise of hearing. And during that period, another thing that makes it a period of preparation is that the whole matter of seeing Me is studied and the Yoga you must practice once you have entered into the seeing process, what all of its responsibilities are and so forth. So it is preparation in the educational sense as well.

Also, the “conscious process” in one who has heard Me has a mental-verbal aspect to it. Like the Enquiry, “Avoiding relationship?”, or Mantra-Japa and so forth. One who has heard Me will in that moment still be practicing in that fashion, but the exercise of hearing has such power that it becomes a tacit process more and more rather than a verbal process. There is always the occasion of the Enquiry and so on, but fundamentally it becomes simply this exercising the flower, this constant pressing beyond all forms of contraction. [Beloved opens His hand at the level of the heart on the right side.] That means all forms of thought, all forms of perception, everything. So to realize your life in those terms is a profound matter. Thats what hearing initiates, and thats what the 1.3 period is really all about. Its a period of study and preparation for the specifics of the Yoga of seeing. Its not expected to be a very long period.

JULIA: Thank you, Beloved.

AVATARA ADI DA: Tcha.

What else? You got anything else, Stanley?

STANLEY: Beloved, I thought it was interesting that awhile back You brought up this example of all perceptions of the room. And most strongly in the beginning of this consideration this evening, when we all took that moment to drop deeply in that space, the very sensation that I had at that time was that of feeling the self-contraction when You Spoke of noticing the anxiety but then also seeing You and feeling You as “Bright” Energy, all Energy and Light-that I was phasing between these two, of actually feeling that sensation. And there wasnt even any one to be sensing it.

AVATARA ADI DA: Yes, but dont misunderstand Me. The course need not take long to get out of this lock. Its not that sadhana has to go on for years, once youve heard Me, of painful meditation on the stress in your abdomen, or something. Yes, hearing is association with the pain of the self-contraction, but it is in the context of the capability for Communion with Me. So in any moment where you have lapsed from Communion with Me, youve got to re-initiate it, and you must function from the point of the self-contraction then. But as you mature, if you are practicing with intensity, you get to the point where you dont lapse so much. You dont have to re-initiate it all the time by going back into the sensation of the knot of self-contraction, you see, because youre always moved beyond it-at least to some sufficient degree-and, rarely, expand even further.

So its not that the lapsing to the point where youve got to re-initiate it totally stops quickly, but it shouldnt take very long before you are beyond that relapse a lot of the time. So you would not have the painful self-meditation persist. But you are not there to meditate on the pain of the self-contraction, and you are there with the capability to feel beyond it into Communion with Me. And having that taste, then you dont want to relapse.

So the exercise becomes more and more purifying, more and more steady, and the fall from blissful Communion with Me, or even the diminishment of it, becomes less and less frequent because you would not have it be otherwise. You would not waste your time having to constantly start from the position of pain and be somewhat bewildered but press through and then youre on the outside of it again. You dont want to do that too much. Once a philosopher, twice a pervert.

So having entered into Communion with Me, you stay there if you are smart. And you dont lapse. If the tendencies draw you back again, well, you know what to do and you get out of it quickly. So thats what it means to have the arms of hearing or to exercise those arms.

So it isnt, then, if you do effective sadhana, a matter of having to be constantly feeling this stress of self-contraction, the pain of dissociation from the Radiant Condition. You can move beyond it by Grace and in this right sadhana, and do so readily if you are smart, if you heard Me. Read My Words and come quickly and see Me, and then thats the end of that. If you are smart, you dont lapse from Communion with Me. You dont have to. And if you are drawn back, you know what to do-but you dont like having to do that so much. So you consent to be in Samadhi. You consent to be Happy instead.

And thats true renunciation, you see. The outward details of a life of renunciation can look different from person to person, but its this abiding in Samadhi, in Blissful Communion, ultimately in Inherent Realization of Me, that is right life, is true renunciation. And it will show itself as true renunciation in whatever is your particular manner. You may be sexually active in intimacy or a celibate renunciate, whatever. But it will be utterly conformed. Your life will be utterly conformed to that Blissful Communion. And you wont lapse from it so that you get busied with doing other things to satisfy the broken impulses of egoity.

So you dont have to persist in feeling the self-knot, having discovered it and become responsible for it. You simply move from there into Communion with Me. Do so steadily. Manage the discipline of your life accordingly, altogether. And that is simply a matter of always being in a Radiant Condition, in body, in feeling, in the whole face of attention, in every breath. There is no self-knot, effective anyway. You are making it ineffective, and more and more profoundly so.

And such it is when you enter into the “Perfect Practice” and pass on to the Awakening to the seventh stage. Its not that then Samadhi begins. It is then the Samadhi is Perfected. Samadhi must be the life before then. And you must get to the point where you can persist in It. There are variations in the mode of this Samadhi, but the fundamental Samadhi that I am talking about is the Samadhi of being beyond the self-contraction and Communing with Me. It is a different state of Consciousness and of Being than the personality that is registering the self-knot, or otherwise dramatizing it.

So I am talking about the Samadhi of Radiance, of no-contraction. It is just that. It does not have any other characteristics. There are the Samadhis that pertain to each of the stages, but they are just another expression of this fundamental Samadhi, this Bhava. So then, having become that much proficient, having seen Me, you do right Yoga of Communion with Me, and the body feels Radiant. The heart, the feeling, feels Radiant instead of becoming complicated by contracting emotions. If the mind becomes clear, it relaxes and becomes usable by intention instead of just being a babble of garbage that you feel is out of your control. So it is a Spiritual life, a life in utter Communion with Me according to the characteristics of that stage. And it is a life in Samadhi rather than the ego. So it is a Radiant Condition, a “Bright” Condition that is the basis for devotees moving on to the “Perfect Practice”.

To see Me is to have your Spiritual sadhana be simply this one of self-forgetting Communion with Me rather than relaxing the body-mind in order to have an energy experience. So thats the difference between seeing and just being there to have experiences in the body-mind. So the transition from level 2 to level 3 requires that sign, not rigidity and not merely a person exaggeratedly motivated towards psycho-physical experiences of the Spiritual kind, but this Samadhi, this “Locating” of Me beyond the self-knot and being able to “Locate” Me thus Spiritually so that you become Radiant in Communion with Me.

So thats what there is to look for when somebody says that theyve seen Me. That confession and also that observable sign is visible in various ways that you almost immediately become sensitive to.

So I am trying to impress you all and everyone who will read this and so on what the process of listening, hearing, and seeing is really all about. Not to turn you away from it but to welcome you to it, to inspire you to it, because it is within the capability of every single one of you if you will accept the life I have Given you with all of its details and the practice I have Given to you in all its profundity. How could you come into My Company and be inclined toward anything else? It always seems remarkable to Me. But when this seeing process truly develops founded on true hearing, which is the capability to go beyond the self-knot, then you are in the Sphere of My “Brightness” in a very profound sense and are constantly absorbed in Me. Even the body-mind starts flowering in various ways, you might notice, indicating Spiritual signs. But they are not the thing itself. They are not the sadhana, theyre not the import of the process.

Its when youve allowed, then, the body-mind to be thoroughly Irradiated in the third practicing stage by showing signs like the Samadhi of “the Thumbs” and so on at times, but altogether given yourself up in Communion with Me Spiritually and altogether beyond the self-knot, then various purifying signs are noticed in various ways in the body-mind that are really just about the circuitry of the body-mind adapting to accommodate My Spiritual Force. So there are things to notice, things to breathe through, all of that, you know, things to exercise beyond. And the third practicing stage ought to be sufficient. It should be a purification based on the sadhana I have just Described to you such that you are drawn into the Root-Place of My Presence. The changes in the body-mind are just signs of purification leading to this foundation for the “Perfect Practice”.

So thats what the level 3 practice is about. It is about a process that is sufficient in itself for the transition to the “Perfect Practice”. So it is not a preliminary to ascending Yoga and so forth. It is not about developmental Yoga at all. It is about the Yoga of ego-transcendence in Communion with Me. All of this is very direct, and Ive made everything clear to you in all the details of what it is all about.

So thats why I have Described this time from now on as the Santosha Epoch, because I have thoroughly Communicated everything to You. And I could repeat My Self and elaborate on it if I feel like talking to devotees sometimes, but Ive made My Communication to you all and you have to live it in relation to Me and prove yourself as a serious devotee of Mine so that I can Work with you. But perhaps some of the Words in this discussion and discussions in recent days could be added to the Adi Da Upanishad if you find some of this language serving your understanding, to add something to the other forms of My Consideration.

Is there anything else youd like to talk about? [pause]

The seventh stage Realizer doesnt like the life anymore than a six stage Realizer does. Its just that the seventh stage Realizer doesnt do anything to prevent it or to dissociate from it. The seventh stage Realization is not about having an inclination to cling to conditions. It is utterly renounced, in other words, and not a return to the world or another version of egoity. The Disposition is absolutely Radiant, and so It is the Disposition that would Outshine conditional existence, not perpetuate it. It simply, as I Said, does nothing to prevent it. On the other hand, the process of Divine Recognition goes on inevitably, moment to moment. So association with conditional existence will not be infinitely prolonged, if there is that force of Recognition Divine.

So the Disposition even in the total body-mind is to Glow, to be Radiant to the point of no-noticing. No-noticing of conditions, no modifications, the Divine Condition without any further association with conditional limitations. Just as I was Saying to you earlier, in the event of hearing the process goes on. You would not have it be prolonged as a process of being aware of the self-contraction. You enter into Samadhi more and more continuously.

Well, so in the seventh stage Disposition. It is not a lapse into conditions. It is a Demonstration of the Divine Recognition of conditions. There is no dissociation, no contraction, but Recognition. All this is nothing but an apparent, non-binding modification of the Divine Self-Condition. It is Realized to be Self-Radiant, Self-Existing Consciousness, Love-Bliss-Being, already the case, and so it Recognizes everything as just That. And thats the seventh stage Demonstration. So it is not an intention to prolong association with conditional existence at all, but it is not an effort to dissociate from it.

You see the difference?

Now, some may move rather readily into the Divine Translation Demonstration. Others may, on the basis of the same Samadhi of Most Perfect Realization, remain in the Transfiguration, Transformation Sign, and they reappear in this world or reappear in some other plane, continually a Demonstration of this Way that serves until the process of Divine Recognition moves beyond that, into Divine Translation. But the Disposition is not about lingering. It is about “Brightening”. So I tell the Kanyas, one of their unique functions or conditions of sadhana is to keep Me from Outshining this place too quickly, to keep Me associated with it in some pleasurable way, as devotees altogether should do. You should be here to perpetuate My Incarnation, not to cause My Indifference too soon, My total Indifference.

So it can serve you. So no more making Me sarvadhikari and so on. I am not here to do any of that. You are here to preserve Me and do the sadhana. Give Me the means to Work by bringing Me devotees, yourselves and many others. But to have time to do so, I must be pleasurized, odalisqued somehow into an association with you all, pleasurably, though, because the seventh stage Sign, Disposition, is simply Radiant. It doesnt prolong associations unless it is somehow coaxed, moved to exercise that Bhava in place somehow for some time. You get the God to stay by feeding it milk and sweets. Otherwise the temple dies, and they sell energies left over from that Puja.

So you should keep the God Alive in This Body, you see. You have to coax Me into a less Indifferent disposition. Otherwise the flower magnifies beyond interest.

But the ultimate fulfillment of the Way, then, is not evolutionary and visionary and so forth in all that conditional sense. The ultimate Demonstration of this Way is the absolute Outshining of conditional existence without a jot left behind. So thats what it is to be My devotee. It is to be moved, to flower to infinity and not hold on to conditional existence. You use the circumstances by transforming it into sadhana, into Yoga, but you dont bind yourself to it.

HELLIE: Beloved, this is why I love Your Description of the clay pigs.

AVATARA ADI DA: Tcha. [Indicating a small clay pig on a table.] I have a little example over here. I used that simile for a while last year when we were in Suva. I guess when I first arrived there, the devotees there gave Me a whole bunch of these little clay pigs. It turns out its an apt metaphor in the situation in Fiji, because they have a long history of the use of the pig sacredly. And so in making this little image, its something they sell in a museum or to tourists or whatever, but it is also an example of something more or less like they would have done in their ritual life and so forth. So I have actual clay pigs I can get all the time. I have suggested that these be made for devotees. I dont think that was ever done, was it?

We should sell them on the island, for instance. We sell all kinds of other things. Its a reminder of this aspect of My Teaching.

IO FREE JONES: You have them all over Your rooms.

AVATARA ADI DA: Every time I get another one, I put them around someplace in the environment.

But I am not talking about an ordinary little clay-baking machine.

NINA: No, You are talking about a Maha-furnace.

AVATARA ADI DA: A smelting furnace in some sense. But I like the metaphor of the clay pig because if you look at a clay object in an oven, initially it is cold and so forth. As it heats, the clay reddens but the surrounding space also glows more and more. And after a time you cant distinguish the pig from the space. The pig is Outshined. There is only the Space Itself, the Condition Itself in Which that apparent modification is arising. So this Way is about realizing the Source, the Source-Condition, and not about perpetuating conditional existence for its own sake or looking for some kind of tour of the cosmic domain.

See, there are Yogas and traditions that are about doing just all of that, taking a tour of the worlds and so forth through developmental stages. Swami Muktananda had a lot of this orientation. So there are developmental Yogas, and teachers who serve that and so forth, but it is not about the Truth Itself. It is not about Divine Self-Realization Itself. It is about egoic life perpetuated for the sake of achieving some glorious condition, immortal and in an extraordinary play-land of some kind.

CARL: Right to the heart of it, Lord.

AVATARA ADI DA: Mm. So if you are looking to perpetuate that, and you are afraid of being without a world, then you wont do the “radical” sadhana, which cuts it to the quick, goes to the Source direct, by transcending egoity itself rather than engaging in an egoic adventure.

What else?

BRIAN: Beloved, You said today that we have to have an utterly surrendered body-mind to practice in the level 2 of practice in relationship to You and the Yogic process.

AVATARA ADI DA: Yes. Earlier in the year, so that others know the background of it, there were some individuals who were supposedly prepared for the level 2 sadhana, and I sat with them every couple of days or so for a period of time. Some obviously disqualified themselves for various reasons of even ordinary matters in their practice that werent handled, but at the end there, there were maybe half a dozen or so. And among the things I had to criticize them about was the unavailability of their body-minds.

Some would sit there. I would look about. And some of them were sitting there as if they were practicing some sort of a technique, just sort of doing something with themselves, not profoundly entered into Communion with Me. Some others would maintain some regard of Me, but they were minimally moved obviously. And then some others would even show some signs of some kriyas, spontaneous vocalizations, and so on, but no greater depth than that. So we stopped those groups at one time finally and then just considered lots of matters that I had observed about it all as well as other things that we were discussing.

But if hearing is true, and the approach to Me for the sake of seeing Me is engaged as I have Given it, if all the requirements of practice are truly there, the one who enters into this seeing approach to Me is completely available to Me, thoroughly given over to Me, thoroughly entered into Communion with Me, is not practicing some self-meditative technique but is thoroughly given over to Me, whole bodily surrendered, self-forgetting.

Then the body-mind is allowed to be a mechanism of “conductivity”, of Yoga, in Communion with Me. And all aspects of the body-mind then become thoroughly oriented to Me in the level 3 practice so that the root is discovered and the “Perfect Practice” can be done.

BRIAN: Is this why the level 2 period is relatively brief?

AVATARA ADI DA: It should be, but, as I Said, seeing is not true unless there is this Yoga I have Described to you about the pursuing of experiences, about this Samadhi of constantly being beyond the self-contraction in Spiritual Communion with Me. That shouldnt take a long time if somebody has truly heard Me, but it does require the entire body-mind, the entire person, to be in this disposition of surrendered Communion with Me. Now, if somebody has truly heard Me, then that will be so. But I have to see that sign.

[Leaning back and speaking to Kanya Tripura] Is this the Ivy League bus? What is this group? [Laughter] Is anyone else considering anything here but Me? Am I the only one considering something and youre all just eating, or whats happening?

DEVOTEES: No. No, were not eating Beloved.

AVATARA ADI DA: Theres coughing. [Everyone has had the flu.] Dont do it too much or youll make Me start coughing. Im thinking of indulging in a cough right now, but I know it will go on for awhile if I get into it. [Beloved coughs quickly.] Ill just give it brief satisfaction.

HAL: We could call this tape, “It sounds good to me, Lord.”

AVATARA ADI DA: We could.

HAL: From your Point of View, Lord.

AVATARA ADI DA: Well, its an amusing enough comment that did summarize something about our consideration-maybe.

But is there anything more about this? Have we exhausted it or what?

BRIAN: I just felt earlier on in the guided meditation, Beloved, that in the moment in which You were Drawing us deeply into perceiving You, I actually saw You as the Divine Person, as Spiritual Presence, and it was just a remarkable Gift. And it reminded me that the level 2 process is about “Locating” You Spiritually, finding You Present in that Form.

AVATARA ADI DA: And it is even “Locating” Me whole bodily. It is not you just sort of having a generalized sense of your body and feeling like I am here or feeling Me here in your heart somewhere. Of course there are sensations like that, but thats not the It of it. Its whole bodily participation in Me, everything about the body-mind given over. Its the point of being Spiritually immersed in Me, “Brightened”. And then, the Force of that “Brightness” Invading the body-mind altogether, I Attract You to the Source Point. So thats the unique Spiritual Yoga in this Way, rather than a tour of the chakras and planes of perceptions and so forth. Although these things may occur spontaneously, they are not the It of it, they are not the Yoga, they are not the intention. And ultimately they are nothing more than a distraction anyway, in themselves.

There is one-pointed Communion with Me, just that Samadhi, beyond the self-contraction. Thats the real process. Everything else is at least potentially a distraction from it, whether it is subtle experiences or gross ones. So you dont go seeking for anything. And whats already there, what arises on its own, you deal with it as a Yogi in this Way, transcending the ego itself directly, always.

 

 

 

(3.90) Until this purification enables the whole body-mind to conduct Me and be drawn to the heart on the right, until that occurs, there are the symptoms of all of that happening and you must persist in the Yoga I have Given you. But then it comes to a point, and it would naturally be associated with all of the other signs of being mature at level 3, where there is no interference in “conductivity” at all and it becomes immediately and tacitly obvious that you Stand in the Witness-Position and dont have to think yourself into or go through an argument to “Locate” It. It is a tacit and direct state of awareness.

 

 

 

(3.91) But then you must exercise the Yoga further on that basis. So you dont just sit around Witnessing. That Disposition is simply acknowledged, but it is activated very directly, rather immediately-the second form of the “Perfect Practice”, which is to enter into My Sphere without “Difference”, on the Source side of attention, Prior to attention and being Drawn to Jnana Samadhi. But even in that Drawing, in that very process and the coming back from it, the sadhana goes on, to locate and pass beyond the last knot. The gesture that has you moving deeper, the gesture that has you moving away from conditions, is found to be the last contraction, or the source contraction.

 

 

 

(3.92) So then the condition of Open Eyes, or the seventh stage Awakening, occurs. And, in effect, Jnana Samadhi is perpetual but without dissociation. So it is a state of Samadhi beyond description, but It doesnt dissociate from conditions. It Recognizes them. So It is an ever “Brightening” Force of Realization that expands through and beyond conditions. It can show Itself in various remarkable ways in the Transfiguration, Transformation stages, perhaps, because the Force of Divine Recognition stimulates, “Brightens”, every organism, every mechanism. But it need not be very elaborate in those terms. And then it becomes a very simple matter of this Force of Recognition, this sublime Samadhi, simply “Brightening”. And thats the initiation in the Indifference Demonstration, but it has no time-frame. It can be prolonged.

 

 

 

(3.93) You managed to be indifferent to Me in the egoic sense, and that does not make for right sadhana. It doesnt allow you to use My Blessing. It doesnt allow you to Realize anything, and it doesnt incline Me to persist. I have no karma. The body-mind is a karmic entity itself, but it is being Outshined by Me. So at this stage it is not My business or inclination to be prolonging any conditional association. So you have to take hold of Me. This is what is done in the traditions with Realizers of any degree. At some point their existence is perpetuated only by devotees. And then if it is not there, if it lapses or whatever, they go on.

 

 

 

(3.94) So you are all in the best possible position any human being can be in with the Revelation and the obligation to respond to it for real. Both of these. So not only the Kanyas and My children and their intimates and so forth are Given this special Calling to move Me into association with you all, but all devotees have this obligation. Those who do it around Me in My immediate physical sphere every day are supposed to just be a sign to you all of how to do it. This is what its all about. Do this. Dont ask us what to do-do what we do.

 

 

 

(3.95) So you must let the immediate physical circle around Me live this life of ecstatic devotion and Realization, not make them into managers and so. And then thats the function of these immediate circles around Me, to make that sign to everyone. Without it, how would everyone know what to do? They just have to see devotees do it. So thats the special Calling and Gift to some, because there can only be some numbers of that. But they must understand it as a real obligation. Thats their function, and everyone must see that thats what they must do and do it in their fashion and in their relative proximity to Me or whatever or relative distance apparently. So thats why I keep Saying, “Dont come to Me empty-handed anymore. Lets see your gifts. Where is the good news about institution, culture, community, and mission? And wheres My true Hermitage? Where are the devotees moving on in practice? Where is the Lay Renunciate Order?” It is not amusing.

 

 

 

(3.96) In one weeks time you are going to be celebrating the tenth anniversary of the initiation of My Divine Emergence here, which is supposed to be the turning point in the orientation of devotees so that they would make their relationship to Me right, and make the sadhana right. And we are about to celebrate the tenth anniversary of your not doing this yet. Obviously the Event should be celebrated, but it should be celebrated by this gift of right practice and right signs altogether. Otherwise, you are not even noticing Who I Am. So thats what it means to celebrate the celebrations I have Given you.

 

 

 

(3.97) Every one of the celebrations is a celebration in the sadhana sense, not really in the social sense. Every one of the celebrations is about the same thing, this celebration of Me, this Communion with Me. But each celebration also has some special focus of one kind or another. But you celebrate Me by doing sadhana and magnifying your sadhana, having special events where you get together collectively to do the same, serve one another by doing that.

 

 

 

(3.98) But you can turn them into social celebrations or cultural celebrations in the ordinary sense, you see. So its all about lectures and meals and socializing, and thats that. I mean, its fine to have a meal and talk to your friends and hear some good considerations, but it cant be just that alone. Its got to be the actual sadhana of Communion with Me, individually and collectively, not ignoring My Divine Emergence, but really celebrating Me and making use of My Revelation.

 

 

 

(3.99) The way you do that is not merely by making it a bigger and bigger apparent celebration outwardly, but really practicing the Way in that and every other circumstance. Use the celebratory means to magnify your Communion with Me rather than merely to socialize with one another and have a cultural day, so to speak.

 

 

 

(3.100) So you know what January the 10th here, January the 11th in Fiji, is about-My Divine Emergence here. If youre My devotee, then you celebrate it by doing the sadhana of it. So you completely abandon this wrong way of relating to Me and this vacation-land relative to your sadhana, and you straighten out. Otherwise, what is the point of going and throwing little pieces of paper in the fire and getting a nice new colorful piece of orange stuff to put around your neck. Its nothing more than that if you dont really embrace the sadhana.

 

 

 

(3.101) So the purpose of the celebrations is to enhance everyones involvement in the real sadhana. Even every weeks Guruvara is about that. So really all celebration days in this Way are retreat days. That doesnt mean theres no outwardness to the celebration, but its still everyone thoroughly concentrated in Communion with Me and being served relative to that by everything they do all the day or in that event.

 

 

 

(3.102) Do you all have any idea what Im talking about?

 

 

 

(3.103) DEVOTEES: Yes, Beloved. [All talk at once.]

 

 

 

(3.104) JANIS: One of the most profound Gifts I felt in the Celebration circumstance was actually last year at the Da Ashvamedha Celebration. We were watching the production of The Mummery .

 

 

 

(3.105) AVATARA ADI DA: Live here?

 

 

 

(3.106) JANIS: Yeah, last year, and …

 

 

 

(3.107) AVATARA ADI DA: It was only a partial production, I hear, but go on-well get into that later.

 

 

 

(3.108) JANIS: And I had heard The Mummery and seen it enacted a number of times, but what was really the most wonderful Gift for me was at the end, just right at the very end of the production. I could feel it was such a direct communication of You, Who You Are altogether. It felt like every way I had of sensing You was addressed through that whole Mummery , and touched. So at the very end of the production, I just felt this-

 

 

 

(3.109) AVATARA ADI DA: If you say that word one more time, …

 

 

 

(3.110) JANIS: Oh.

 

 

 

(3.111) AVATARA ADI DA: … Im going to have to comment on it. [Laughter.]

 

 

 

(3.112) JANIS: Okay. At the end of The Mummery …

 

 

 

(3.113) AVATARA ADI DA: I guess I am going to have to comment on it. [Laughter.]

 

 

 

(3.114) The Mummery is not just some book I Wrote a long time ago and you like to do some theatre with it every year. It is a liturgical script to be done in the context of a great puja. Thats how its to be used by devotees. Ive explained this thoroughly, and thats what theyre supposed to do with it. And-but I do hear language like “the production” and so forth-you just used it-and I do have a sense that The Mummery is not being fully used yet in this truly liturgical sense, so that to refer to it as theatre or a production wouldnt make sense to you.

 

 

 

(3.115) And when people go to the Catholic mass for instance, they dont talk about it like its a theatrical production. Maybe it is, but they dont think of it as a theatrical production. In other words, they dont use the references of theatre when talking about going to the Catholic mass, because its a sacred, real event of Divine participation for those who take it seriously.

 

 

 

(3.116) So it is with The Mummery . It is part of a cycle of pujas and sacred Communion enhanced by every act. So its a portion of that liturgy.

 

 

 

(3.117) JANIS: Thats what I felt occurred to me, for some reason right at the end, was the Communication of You was so potent. For the first time I felt it in a certain kind of way. It was a true puja in that sense, where You just-the deepening, just Force of Your Presence was so strong altogether.

 

 

 

(3.118) AVATARA ADI DA: But the Puja of the Ashvamedha Sacrifice follows it, you see. Its part of it. Thats how devotees should understand this. Yes, I dropped everything in the temple. But then there is everything more, everything that means, everything that My Work is about, everything Ive had to Do since then. That Sacrifice had to be made, altogether, that Ashvamedha Sacrifice. So the liturgy of The Mummery is done, and then the puja of the Horse Sacrifice is repeated, and all of it, is about Me, but all of it altogether.

 

 

 

(3.119) After I had Written The Mummery , for some years afterwards, I kept considering another book. It was just a kind of entertainment I would amuse My Self with in some sense, because it was appearing simultaneous with all the developments in My own Manifestation and Re-Awakening and Work and so on. But as a reflection of that, not of a novel or mere artistic invention. It was a reflection of what was going on in My own case, and what My own Work was becoming and was always.

 

 

 

(3.120) I continued to play with this book idea that would follow The Mummery , and I named him Da Blueso, again as an expression again of My own Name. But I never wrote that book. I Lived that Life, you see. But there is a follow-up to the final event in The Mummery . It was Realization time, the Life that followed that. So that is commemorated, celebrated in a puja sense, by devotees every year by doing The Mummery and then the Ashvamedha Sacrifice.

 

 

 

(3.121) My own Life, and therefore you could also say the Ashvamedha Sacrifice that you all perform, is that second hook, the Da Blueso book, the Adi Da book. So you cannot really understand The Mummery without understanding the Ashvamedha. Its the meaning of the dropping of the egg and is what comes from it.

 

 

 

(3.122) But, again, as I Said, I dont feel that you all-I mean, you do these things, you do this process every year, but not yet profoundly. Youre not converted by it.

 

 

 

(3.123) The purpose of all these celebrations is to convert everyone to right practice and move them to greater practice, reorient everyone rightly. If you understood The Mummery and the Ashvamedha that follows it truly in terms of your real practice in relation to Me, truly profoundly did that, then that would be fulfilling the purpose of going through that puja.

 

 

 

(3.124) Like today, I heard last year when The Mummery was done here, it wasnt done complete. There has been selective dramatization, so called, of The Mummery , before people were supposed to have come to the point of understanding what its for and what its about, how its to be used. But that seems still to be continuing. My Instruction to devotees is they do the entire Mummery at that time every year, the entire thing. And some of it can be dramatized, some of it can be recited, whatever, but the entire thing is to be done. You must participate in it fully. I didnt Write an edited version of it. I didnt Write a shorter version or an alternate version. There is only one version. And every part of, not just your favorites or whatever, every part of it is necessary.

 

 

 

(3.125) So you cant pick and choose because the Mummery guild likes a particular scene and so on. You have to do the whole thing. Optimally, the whole thing should be dramatized using all kinds of media. You can at least walk it out. You can do something with it, even if youre just reciting it. But the whole thing must be gone through in a way that impresses the devotees present, involves them profoundly, and prepares them for the Ashvamedha Puja. Its to be the culmination of attending the event of The Mummery . Thats what its all about. So its not just a bit of theatre before you do the puja the next day.

 

 

 

(3.126) And therefore it rightly should be entered into in a kind of retreat circumstance, everyone preparing for it so that they can participate most profoundly in this total puja that takes probably a couple of days, certainly one very full day. People would prepare for it, be totally focused in it. They wouldnt just be an audience for it. They could respond and all that, thats fine, but they should be intensively involved in it, and not merely socializing with one another during it.

 

 

 

(3.127) The men should sit apart from the women as in any of the puja circumstances for the same reason-so everyone is focused, not being part of a unit, so to speak, all that.

 

 

 

(3.128) So thats how to do and attend puja. It requires profound participation. Therefore, it requires some preparation, not only on the part of those who may be performing the liturgy and so on but on the part of everyone whos attending.

 

 

 

(3.129) So it should be a celebration characterized by great seriousness and true involvement in My Divine Emergence. All the celebrations should be used that way, not merely socially, or in the churchy sense merely, you see. If you use it just in that churchy and social sense, then its Presbyterian or whatever, local church, local synagogue, you know, just your ordinary sort of religious people, slightly consoled, slightly doubting everything, getting together a little bit reluctantly, some hugs, handshakes, maybe hardly even a glance to some.

 

 

 

(3.130) STANLEY: In the tabernacle with Evelyn Disk.

 

 

 

(3.131) AVATARA ADI DA: You go through these ritual routines, and every now and then the kids do a little theatrical something dramatizing some myth or whatever. Its conventional religiosity, the main purpose of which is to control your behavior. Right behavior is positive enough, but thats about all there is to it, when it gets down to that ordinary level of religiosity. So you can easily transform everything in this Way likewise, and have been doing so in fact.

 

 

 

(3.132) STANLEY: Right.

 

 

 

(3.133) AVATARA ADI DA: Do the puja.

 

 

 

(3.134) STANLEY: It seems that was the point of Evelyn Disk in The Mummery , Beloved.

 

 

 

(3.135) AVATARA ADI DA: What about it?

 

 

 

(3.136) STANLEY: Well, I was just thinking that this whole matter of conventional religiosity is exemplified in what hes trying to do in inviting Raymond Darling to regular religious life and not going beyond that.

 

 

 

(3.137) AVATARA ADI DA: Mm-hm. And even Raymonds life in some sense was a ritual, a liturgy, a sacred enactment. Theres a continuity in The Mummery , but its also all shattered and moves through all kinds of dimensions of time and space and psyche and so on. Its not quite linear, and yet it is at the same time.

 

 

 

(3.138) And so his life is ritualized. Even what he seeks at the end is all part of a ritual created in some sense from without, but just a condition to be borne or suffered, searched through, until he came to the ultimate moment of that open-hearted consideration. And he didnt choose to return. He didnt choose anything in limitation, and didnt choose illusion. He dropped the egg.

 

 

 

(3.139) STANLEY: He saw it all.

 

 

 

(3.140) AVATARA ADI DA: Mm-hm. He understood perfectly. So he even went through the conventional religiosity tour, or had to suffer being the central subject of such a church.

 

 

 

(3.141) Dont you know?

 

 

 

(3.142) So youre all in The Mummery . Thats part of the profound participation that you must understand. Its not just the story of My Life in the past, somehow poeticized and so forth. It is a living liturgy, a present-time reality on many levels, always will be experienced differently by different individuals or differently at different times in the community altogether. It must constantly be re-enacted, but it must also in its re-enactment be participated in with greater and greater focus and greater and greater understanding, so that you go through The Mummery , you go through the passage, not merely in that ritual event, but in your practice altogether

 

 

 

(3.143) STANLEY: It seems, then, there is no real way to-one way to interpret The Mummery .

 

 

 

(3.144) AVATARA ADI DA: No.

 

 

 

(3.145) STANLEY: In all the times Ive read it, always something else reveals itself. Its an eternal book.

 

 

 

(3.146) AVATARA ADI DA: Ive said the same thing of The Dawn Horse Testament .

 

 

 

(3.147) MICHAEL: Eternal conversation.

 

 

 

(3.148) AVATARA ADI DA: Yes, eternal conversation, eternal liturgy, eternal Communion. And so its always new. Youre always in a somewhat different disposition, different moment in practice, and so your reading always coincides with your understanding or the particular moment. So theres always more and more to understand from it.

 

 

 

(3.149) So The Mummery is not just a nice book-if you like it anyway-to be read and put down, and thats another book you read, and maybe you remember it every now and then. It is like the Catholic mass, or like the other pujas you do all throughout the year. Its a liturgical obligation as part of your meditation, part of your study of My Revelation, part of your participation in My Revelation.

 

 

 

(3.150) And this is what moved people in the religious traditions previously. They had things that had great meaning to them, and they elaborated it using all the arts, including architecture and everything in the church. This is how they made their traditions great.

 

 

 

SECTION IV

 

 

 

(4.1) AVATARA ADI DA: So I had to come inside the church and drop the egg here, too. And thats what this tenth year anniversary is about. You see? So that Event ten years ago was Raymond Darling in the church dropping the egg. Yet the thing itself was written twenty-five, going on twenty-six, years ago. And it was actually worked on for many years previous to that. And yet you can see the corresponding Event, as I just Indicated to you, as a spontaneous Event in My own Play, My own Work with you, My own Sign among you. And a most profound one, from inside the church, trapped inside the church, like Raymond Darling, in this ritual confinement, la-de-da repetitiveness and self-indulgence. Its mummery, its mockery of the profundity of religion, wherein I am exploited and abused. Thats My history among you.

 

 

 

(4.2) So what you celebrate from ten years ago is the culminating Event in that situation. But even so, ten years later, youve still been working Me over, especially up until a couple of few weeks ago, and Im still Instructing you in some very basic matters that have to do with the beginning process and Im still looking for people to advance.

 

 

 

(4.3) So Im still in the church. I didnt leave, but Im just Radiant here, waiting for you to find Me out, for real, and get on with this practice. You do your work and I Do Mine. And rightly you should keep it amusing for Me. Thats how you keep Me involved in it. [long pause]

 

 

 

(4.4) [to Janis] Did you finish what you wanted to say?

 

 

 

(4.5) JANIS: Well, I was just, for me it was just an extraordinary Communication of Who You Are altogether. And I was just completely grateful for that.

 

 

 

(4.6) AVATARA ADI DA: Good old Who I Am. Yes, go on. Anything else?

 

 

 

(4.7) JANIS: No, I think thats it.

 

 

 

(4.8) AVATARA ADI DA: Anybody else? Are we still having a consideration?

 

 

 

(4.9) HAL: We are.

 

 

 

(4.10) STANLEY: Beloved, I was considering something relative to The Mummery in a whole new light this evening. Which is that before having fully heard You and then seen You, theres this identification with egoic self. And I felt like the places where Meridian Smith appears in The Mummery I assume to be places where Raymond is identified with egoic self in some way.

 

 

 

(4.11) AVATARA ADI DA: Mm-hm.

 

 

 

(4.12) STANLEY: Hes always slapping him and waking him back up to reality.

 

 

 

(4.13) AVATARA ADI DA: Moving him on. Mm-hm.

 

 

 

(4.14) STANLEY: But then, about half way through The Mummery , theres a point where Meridian Smith walks off into the woods, and thats it. And then it seems that he moves more into the Witness, and just having that simple knot which is then totally exemplified with the death of his beloved Quandra, observing her in the casket.

 

 

 

(4.15) AVATARA ADI DA: And what is that a reference to? This is something else profound to understand. Thats why Ive added a quote at the beginning of The Mummery .

 

 

 

(4.16) STANLEY: “This Maya is such . . .”

 

 

 

(4.17) AVATARA ADI DA: Yes. That this, in so many words, this great Shakti Manifesting as the world reveals the Truth by dying, or by being sacrificed to the Divine Source-Condition-the Vedanta Temple Event. But that quote, not only is that a forward or reference to the ultimate Vedanta Temple Event, but it is also a clue to the meaning of the dead Quandra. It is the Radiance, the Shakti-Force, turning in on Itself, dying so to speak, turning back in on Its Source instead of being just oriented toward the production of modifications.

 

 

 

(4.18) Thats the dead Quandra. But then there are visions and such that follow, staring in the door, into the egg. So this death relinquishes the body, but the mind also, and there are subtle dimensions to the purification. But ultimately the egg is dropped. The ego is relinquished. The knot is smashed, the knot is broken.

 

 

 

(4.19) So its the secret of the Vedanta Temple, the Submission of the Divine Power into the Source-Position, Outshining all illusion, all mere objectivity.

 

 

 

(4.20) You know?

 

 

 

(4.21) So it is the end of the adventure, the Perfect Realization of the “Bright”, the Perfect Manifestation of the “Bright”. No more adventure, no more Meridian Smith, nothing more to Realize. No more separation from That Which was Guiding. Perfect Identification with It. Thats what The Mummery is about. Thats what the Vedanta Temple is about. But then theres all kinds of other aspects of My Work, as I just Described to you, about ten years, that are also inside The Mummery .

 

 

 

(4.22) So the end of The Mummery is the Vedanta Temple Event, yes, thats true-theres all kinds of things about it that are true. But the various other aspects of what was inside before then have been unfolded also in various moments of My Sign among you. So ultimately, then, the dropping of the egg is Divine Translation.

 

 

 

(4.23) So youre here to Realize Me, but youre also here to keep Me in the church. So you dont want to be working Me over. You want to transcend the mummery, keep Me among you, and practice truly. Then its not a mummery anymore. Until then, The Mummery is a mockery of you, in some sense, you see. But, instead, it should be something you could truly laugh at and be clowns in because youve transcended it.

 

 

 

(4.24) What else? [pause]

 

 

 

(4.25) You dont know what youre going to think or what youre going to say. Because where do thinking and speaking come from?

 

 

 

(4.26) You dont think in order to have a thought. So how do you get to think?

 

 

 

(4.27) Why doesnt just babble happen? [Laughter.] Because you cant think your thoughts before you think them. So what do you do to get them to happen? What do you actually do to think or to speak? Which is very often just coincident with thinking. How do you get it to happen?

 

 

 

(4.28) What do you do to make them happen, because you dont think them until you think them. But what do you do to get yourself to think them?

 

 

 

(4.29) HELLIE: Feel.

 

 

 

(4.30) AVATARA ADI DA: You also seem to think of yourself as mind. But actually youre in a position that precedes your thinking, and cant really account for it. When you step back from your thoughts, you cant altogether grasp how you get to think. Because you cant think before you think. So how do you make it happen?

 

 

 

(4.31) Youre in that position. But you identify with your mind, your thoughts, all the time, and talk yourself into identifying with the body and so forth, too. But youre in the position before all this!

 

 

 

(4.32) What are you exerting, then, to generate the next thought, or the next word, if you speak, or the next gesture you make bodily? What kind of an operation are you going through to make that happen?

 

 

 

(4.33) So what would you like to consider, then?

 

 

 

(4.34) STANLEY: Well, theres just something about the Ignorance consideration that is Shining real “Bright” right now. [Laughter.]

 

 

 

(4.35) AVATARA ADI DA: Mm-hm. Not what it is . Youll blithely presume that you know the room. What is it?

 

 

 

(4.36) CARL: It looks pretty Radiant right now, Beloved.

 

 

 

(4.37) AVATARA ADI DA: Tcha. So to be in the state of Ignorance doesnt simply mean you dont know. It means that knowing is not how youre Realizing it.

 

 

 

(4.38) Well, you all entered into the state of Ignorance. Which means you dont know what anything is, but knowing is not how youre Realizing it. [Laughter.]

 

 

 

(4.39) You see, your mind disappeared . Where is it anyway? You seem to be able to call upon it in any moment and seem to have a kind of a reflex that makes it happen anyway. Youre in the position of making that happen. At least you think thats the position youre in.

 

 

 

(4.40) The mind appears because the mind is something youre identified with. Its signs then appear rather automatically. So to Realize the Witness is not to simply stand around watching the thoughts and so on. Its Prior to them. Its about the process, then, of turning back on the other side, entering into the Sphere that is otherwise appearing as the Witness, the in-depth Domain of Consciousness Itself, without a thought, without a sensation. Yet Communing with Me in this “Bright” Fullness, without “difference”, utter Immersion in Me, “Atma-Murti”, without “difference”.

 

 

 

(4.41) So you can struggle all you like with the peripheral knots and so forth, but then youre always on the other side of It, on the other side of the Source. So the time comes when youre not inclined toward that further. You want to enter into the Source-Domain. [pause]

 

 

 

(4.42) So its not itself a process of opening some knot. Its deeper than that, more profound than that, Prior to that-simply Standing in the Position rather than working toward it. Thats this unique turnabout of Realizing the Witness-Position. You cant strain yourself to Realize It. Itll just occur in the midst of the right practice.

 

 

 

(4.43) BRIAN: And is that a permanent Realization, Beloved?

 

 

 

(4.44) AVATARA ADI DA: Yes, because youre It and youre not on the other side of It. You dont do anything to keep It in place. It is inherently the case. But to Realize It you must have gone through that process of purification and turnabout that makes It Obvious. Really Obvious, As It really Is. And when thats the case, it cant be lost now, it cant, doesnt disappear. Unless you do.

 

 

 

(4.45) But you do not. Consciousness cannot disappear. The things that Consciousness appears to attach Itself to can disappear. So there are all kinds of changes that can be Witnessed. But Consciousness Itself never changes, never disappears. It is not merely awareness. Its just the Infinite Well of Being, Self-Existent but also Self-Radiant, without limit, “Bright”. [pause]

 

 

 

(4.46) But you are the Witness now, are you not? [Devotees agree.] If you make an utterance now, you will observe Where you Are. Say something, anything. I mean actual language that youre otherwise familiar with. Go ahead! Say it, vocally-out with it. [Devotees speak quietly to themselves.] See, youre not in the position of thinking those thoughts. Youre noticing these thoughts, but there doesnt seem to be that direct connection. Youre not in the position of the thinker. And yet the Position youre in doesnt exactly have anything to do with the thoughts, either. Theres nothing like thought in It. Youre just simply a Presence, Consciousness. Thats your actual Position. The thoughts or perceptions, whatever, are somehow apparent in That.

 

 

 

(4.47) But youre not the body, youre not the emotions, youre not the thoughts, not the perceptions. You dont do any of those things. Theyre somehow happening, mysteriously, but you dont do any of them. What are you ? What is your actual Condition?

 

 

 

(4.48) To Realize It truly, you must go beyond knots and so on, presumptions. But at the very least, even before great Realization, or great sadhana, you can experience, feel, and know, right as you are now, that you are Standing in a Position Prior to thought, Prior to the body-mind. To fully enter into It is disorienting. In other words, you have to be re-oriented to get into It. Otherwise, youll always be just moving out of that Position, presuming yourself to be just the separate self, intending this and that, and combining with thoughts and all the rest of it, such that you forget the Position youre in.

 

 

 

(4.49) Are you all having some feeling for this? [Devotees say yes.]

 

 

 

(4.50) If you allow It to be the case, even the entire body-mind relaxes. Because the body-mind is ordinarily under stress, the stress of self-contraction. When you feel into your Condition Prior to it, the Condition Prior to it, then the body-mind follows, relaxes. Whereas if you try to make the body-mind relax, you cause stress of one kind or another. But it happens automatically if you allow the Witness-Position to be the case. And not try to struggle back into so-called ordinary awareness, identified with the body-mind.

 

 

 

(4.51) There is simply fundamental feeling awareness. But not a blank awareness. It is full of energy.

 

 

 

(4.52) You see?

 

 

 

(4.53) Thats your actual Condition. Everything else passes. Everything else is just a moment. [Beloved Adi Da snaps His fingers several times, to indicate the passing moments.] Hung up for a moment on this or that perception or thought or idea or action or whatever. But if you allow the Witness-Position to be your Position, then all that groveling for effects relaxes. And you begin to become Transfigured by It. [Devotees make ecstatic sounds of swooning.]

 

 

 

(4.54) So you feel that It is inherently a Radiant Force, Expansive, Flowering, not contracted. And it would move the entire body-mind in that manner. This is how the Samadhi of “the Thumbs” appears. Essentially by allowing the body-mind to be Transfigured by My Crashing-Down Presence.

 

 

 

(4.55) At some point, in the midst of “the Thumbs” or something like it, that Communion with Me, instead of just going back into body consciousness, falling out of “the Thumbs”, theres the discovery of this root on the right. And the Awakening to the surety of the Witness-Position. It goes on quite spontaneously from that point. Theres movement in to the Depth of That Which is appearing to be Witnessing. And even if there is peripheral body consciousness, the Current can be felt in the right side. You may feel it also moving down from inside the head, into the chest, into the right side of the heart.

 

 

 

(4.56) So it becomes My Crashing Down into the right side of the heart.

 

 

 

(4.57) And relaxing into the Immensity of Self-Radiant Consciousness.

 

 

 

(4.58) And with your eyes open, you can see that It is So.

 

 

 

(4.59) There is perception, but it is a field of Energy, the Energy of Transcendental Self, of Consciousness Itself. If you focus on It without moving your eyes, you can see and feel that It is all in motion, energetic.

 

 

 

(4.60) Everything that appears is just a vibratory modification of That Which you are Always Already Realizing.

 

 

 

(4.61) You need not depart from It.

 

 

 

(4.62) There is simply the Self-Existing Force of Being.

 

 

 

(4.63) And all the perceptions with your eyes open are transparently That.

 

 

 

(4.64) Dont look to the right or left.

 

 

 

(4.65) Allow the eyes to relax open.

 

 

 

(4.66) Regard that simple perception rather than moving the eyes about and trying to perceive something else.

 

 

 

(4.67) Allow It to be What It Is.

 

 

 

(4.68) Your only experience ever is This. This is your only experience. Ever. It is utterly without familiarity, dont you see? It is absolutely Transparent, Transfigured, not an interruption in the Force of Being. Its not merely your own interior being. Its One, All-Inclusive.

 

 

 

(4.69) All are That Same One. In this Disposition, the apparent perceptions could come and go. They could change, they could disappear. This Disposition is not at all threatened by any such changes. And therefore in Itself has no motive to create them, to seek them.

 

 

 

(4.70) When this Realization becomes perpetual, most profound, then there is no life-business. There is no business in any realm. The body-mind is simply a left-over. Its only an appearance.

 

 

 

(4.71) But to Awaken in the seventh stage is to Realize This Most Profoundly, to experience This, as now, most profoundly and perpetually.

 

 

 

(4.72) Theres no need to do anything within or without in order to Realize.

 

 

 

(4.73) So all the doing, the apparent doings, of the body-mind simply become expressions of That.

 

 

 

(4.74) Do you have a sense of a sphere?

 

 

 

(4.75) HELLIE: Yes.

 

 

 

(4.76) AVATARA ADI DA: Do many of you have that sense? [DEVOTEES: Yes.] If you sit in a natural asana, stable, like I suggested to you a moment before, and focus your eyes rather than move them about, the purpose of right asana, then, is to focus the body likewise. And then spontaneous right “conductivity” will be felt by you in this moment.

 

 

 

(4.77) And as you relax into It, feel this Force, do you feel something of a sphere about It? [DEVOTEES: Yes.]

 

 

 

(4.78) You must thoroughly relax your body into It.

 

 

 

(4.79) Its “the Thumbs”, if you allow Me to Crash Down in there, and relax.

 

 

 

(4.80) Put all attention in Communion with Me, forgetting everything.

 

 

 

(4.81) Now keep your eyes open.

 

 

 

(4.82) Keep your eyes open and focused, relaxed into a simple focus without moving about.

 

 

 

(4.83) Feel the room and everyone and everything in it.

 

 

 

(4.84) Allow yourself to see it without moving your eyes about.

 

 

 

(4.85) Do you see it, the shape of it? Actually feel the shape of it.

 

 

 

(4.86) Now Realize you are simply Witnessing it.

 

 

 

(4.87) Feel the Forceful downward Energy in the frontal line all over it, Pressing you to the base.

 

 

 

(4.88) Do you feel and perceive the Radiance in the room?

 

 

 

(4.89) And something of the shape of it?

 

 

 

(4.90) Its all arising in Consciousness Itself. It is Consciousness Itself.

 

 

 

(4.91) The more profoundly you Recognize it, the greater its Shine, and ultimately its Outshined.

 

 

 

(4.92) Feel the space through and beyond the walls.

 

 

 

(4.93) Dont be confined to the room.

 

 

 

(4.94) Dont be confined!

 

 

 

(4.95) Sense the Reality of space. Space and Light and Consciousness are identical.

 

 

 

(4.96) So in this Contemplation youre not meditating on the pain of self-contraction.

 

 

 

(4.97) But maybe youll remember it now.

 

 

 

(4.98) DEVOTEES: [exclamations of all kinds]

 

 

 

(4.99) AVATARA ADI DA: So you see this Yoga covers everything. It Realizes everything. Ultimately Realizing the Primal Room of Infinite Space, All Love-Bliss, Absolute, Uncaused and Unchanging. Theres nothing interior about Divine Translation, somehow by going within and dissociating. Its a matter of Standing in the Divine Self-Condition, As That. So the seventh stage Yoga is perpetual Radiation, Unbounded, such that everything It contacts It Recognizes and Expands Infinitely, in Its Demonstration. And that ultimately, then, is Divine Translation.

 

 

 

(4.100) Now, its interesting to make this extraordinary and incomparable Demonstration in the company of people who seem to know nothing about it. [quiet comments] Have you got twenty-three years?

 

 

 

(4.101) But thats how the Way got fully Communicated, this interaction with you all in your limitations, good qualities, everything. I had the opportunity to address all kinds of things, ultimately everything. So if it werent for that interaction, under all the circumstances in which it occurred, the fullest Revelation wouldnt have been possible.

 

 

 

(4.102) Even the unfortunate sufferings of lack of response that, as you know, Ive had to endure, remarkably its all part of a Revelation-Which is now Complete, by the way-so I neednt do that anymore. So now, as I Said, the time has come when theres nothing more for Me to Say or Do to Instruct you. You have to do the sadhana. And you have to choose it profoundly in the manner weve been considering.

 

 

 

(4.103) I dont regard interaction with devotees to be a necessity any longer. Maybe every now and then spontaneously, as tonight, for instance, but not generally. You have to do the sadhana. Its your answer time. And a great number of you here, in fact, have had a lot of those twenty-three years of consideration with Me. Even face to face on many occasions.

 

 

 

(4.104) [paraphrasing a line from the movie The Godfather ] Are you ready to pay Me the favor you owe Me? [Chuckles.]

 

 

 

(4.105) CARL: Yes, Lord.

 

 

 

(4.106) AVATARA ADI DA: Well, thats the sadhana. I Do what I Do to Reveal it to you, and now you have to choose it and not play games with Me anymore.

 

 

 

(4.107) Anybody want to talk about anything else?

 

 

 

(4.108) HELLIE: Master, I think of that great story in the Ribhu Gita , where Ribhu, I guess, there are two sets of footprints in the sand and all of a sudden there was one set of footprints. And Nidhaga said, “Master, why have you deserted me? You know how difficult it is. Why have you deserted me?” And Ribhu says, “That one set of footprints you saw in the sand. It wasnt me deserting you. It was me carrying you on my shoulders.”

 

 

 

(4.109) AVATARA ADI DA: Tcha. [Chuckles.] Yes, thats what its about. There are many ways to put it.

 

 

 

(4.110) I told you about going to Upasani Babas Ashram. Some of his devotees were there, and one of thems been trying to capsulize Upasani Babas Teaching. He said, he was quoting Upasani Baba about it, Upasani Baba was saying, “Im a letter, and youre the stamp.”

 

 

 

(4.111) Youve got to attach yourself to Me, get into the mail. Thats just another way of putting it, or “catch the Horses Tail”. And so on.

 

 

 

(4.112) So you must use the Advantage Ive Given you. You must use My Company, let Me Do what I Do. And as I Said, I cant Do what I Do if you wont do what I Say .

 

 

 

(4.113) What else?

 

 

 

(4.114) Want to have some fruit? For a little blood sugar?

 

 

 

(4.115) DEVOTEES: Sounds good. [A few ladies leave the room to serve a fruit meal to Beloved Adi Da and a fruit snack to devotees.]

 

 

 

(4.116) AVATARA ADI DA: As the guy said in A Christmas Carol , “But touch my arm and you will be upheld in more than this.”

 

 

 

(4.117) HELLIE: Its one of our favorite movies.

 

 

 

(4.118) AVATARA ADI DA: Mm-hm. Its going to be on The Basket of Tolerance . I guess that means you can indulge yourselves in watching it as much as you like.

 

 

 

(4.119) HELLIE: The Basket of Tolerance is so wonderful, Master. Its perfect discrimination relative to everything.

 

 

 

(4.120) AVATARA ADI DA: Tcha.

 

 

 

(4.121) HELLIE: Beloved, do You remember the most disgusting movie You Said You ever watched?

 

 

 

(4.122) AVATARA ADI DA: You mean Pink Flamingos ? Thats soon to be on The Basket of Tolerance also. A kind of example of tricksterism in the modern world. Tricksters are identified in various traditional cultures. Theyre called various names and so forth, but in traditional cultures they looked for people to play this role of the trickster. Theyd virtually be appointed, chosen, or certain signs would be noticed and the person encouraged. Or sometimes an individual would just do it spontaneously, and people would just use it somehow.

 

 

 

(4.123) BRIAN: Thats very evident in Fiji, Beloved, in that culture, also.

 

 

 

(4.124) AVATARA ADI DA: People being tricksterish with one another all the time is a Fijian characteristic. There may be individuals in certain villages or groups or whatever who very overtly do it in a special way. Part of what its about is that certain people are given permission or license by the community or whatever to offend or even violate conventional behavior and conventional attitudes and so forth.

 

 

 

(4.125) Look at things like this movie-comedians commonly play this role. Theyre supposed to be as exaggeratedly offensive and creative about it as they can possibly get, you see. Some people think at some point it starts getting tasteless and then its not liked. Well, very often thats when its doing its work. It shocks you out of the rigidity of a life that should be a play, a sacred play. When the clown or the trickster makes you notice that youre sort of grim and uptight about being this good person, hes not saying not to be a good person. Hes saying dont be uptight. Its supposed to be a play, you know. Be really good, not puritanical and nasty.

 

 

 

(4.126) So youve got to be shown all this and so forth by comedians and tricksters of all kinds, so you can get playful about it again. Dont get lunch-righteous. Practice the diet, but dont get lunch righteous. You should be playful. Its just right life, right discipline, totally coincides with your point of view of what youre supposed to be doing altogether. So its nothing to be righteous about.

 

 

 

(4.127) But in living the conventional life day to day, with all the expectations presumably, people do get rather grim and dried up about it. So this is understood in traditional societies, and therefore they always had tricksters. But, come to think of it, so do people in the modern day. They hire comedians, pay for them in night clubs. You pay people to mock you. You select certain people to do this. Youve employed Me to Do it.

 

 

 

(4.128) HAL: They have traditional roasts for individuals. Its a very common thing that they do.

 

 

 

(4.129) AVATARA ADI DA: [Chuckles.] Yes, people have always valued, under the right conditions, people mocking everyone. It has a real and right function, as I just Described it to you.

 

 

 

(4.130) So in My Play with you all, Ive had to be all kinds of exaggerated, a shape-shifter, and everything altogether, Crazy-Wise, in order to break you out of your self-conscious rigidity and wake you up to the profundity of this Way.

 

 

 

(4.131) [Devotees talk quietly as Beloveds meal is served. Beloved Adi Da continues to Speak as He eats.]

 

 

 

(4.132) Hasnt it ever occurred to you all to be rather strange, all these things appearing that go together and yet they have no perception or capability that would have made it to begin with? Ordinary evolution theories suggest all the happenings go on at the exterior, you know, in the material exchanges and reactions. But that doesnt explain it. It explains some adaptations of form here and there, rather peripheral adaptations. Why all this simultaneity, unity? If plants had to somehow insist, or will themselves, or from some sort of natural exchange develop themselves, into flowers that produced nectar and so forth so that the bee over there could get satisfied, by then, the bee and the plant would all be dead, because they wouldnt have had any interaction in the meantime!

 

 

 

(4.133) NINA: Now, whos in charge of that beautiful process?

 

 

 

(4.134) AVATARA ADI DA: In charge? What makes you think there is such a thing?

 

 

 

(4.135) NINA: Well, the fact that its, uh-I can see my conventional mind kicks in because the fact that its, it suggests beauty, you know, love, that relationship between the flower and the bee.

 

 

 

(4.136) AVATARA ADI DA: Mm-hm. [Laughter.] But also what I was suggesting-yes, thats true. But what I was just talking about is how they get to develop into that form where they can interact in the way that they now depend. In other words, its not just exterior adaptations and reactions that is what all this great process of appearance here is about. There is something at the level of Unity, prior to the outward appearances, that is the primary Source even of the changes. And it governs the changes in a mass of appearances simultaneously, and its not just about cause and effect, long time, over time, this and that. It enforces or manifests certain signs spontaneously, because it is an immense structure, itself so complex and all-containing that it doesnt need an operator.

 

 

 

(4.137) It is simply focused in that which is its Source, but it doesnt need an operator.

 

 

 

(4.138) HELLIE: Then wouldnt the operator and the Source be one and the same?

 

 

 

(4.139) AVATARA ADI DA: Mm-hm. Theres no operator outside. The process itself is the process itself. Do you know what I mean?

 

 

 

(4.140) So at the level of the Source, there is no action. At the level of the appearances, its all action. So you must be free of involvement in the sphere of actions, to find the Source. Because the more you involve yourself in the conditional domain itself, the longer youre going to be there. You just become further and further embedded in it. So the Way of the Heart is the direct process of going beyond the entire affair.

 

 

 

(4.141) Do you all have a snack there yet? What kind of restaurant is this?

 

 

 

(4.142) What time is it?

 

 

 

(4.143) MICHAEL: Three twenty.

 

 

 

(4.144) AVATARA ADI DA: Does that sound late?

 

 

 

(4.145) HELLIE: Its just amazing where the time went.

 

 

 

(4.146) AVATARA ADI DA: Hm.

 

 

 

(4.147) HELLIE: There is no time in Your Company, Beloved.

 

 

 

(4.148) AVATARA ADI DA: Tcha. So now that theyve served you all, youre all quiet again. [Beloved Adi Da gives the dish of watermelon from His tray to a devotee.]

 

 

 

(4.149) HELLIE: Youre getting on your nocturnal schedule again, Beloved.

 

 

 

(4.150) AVATARA ADI DA: Yeah, I know.

 

 

 

(4.151) HELLIE: Something about the quiet of this time You really enjoy.

 

 

 

(4.152) AVATARA ADI DA: Tcha. All night meditations are the best.

 

 

 

(4.153) HELLIE: Yes, Youve always Said this. Theres a beautiful corona around the moon tonight.

 

 

 

(4.154) AVATARA ADI DA: You could see it outside?

 

 

 

(4.155) HELLIE: Well, when we came, which was hours ago.

 

 

 

(4.156) CARL: Theres a full moon.

 

 

 

(4.157) AVATARA ADI DA: Tcha.

 

 

 

(4.158) HELLIE: A very large corona, very pretty.

 

 

 

(4.159) BRIAN: Another thing You did today, Beloved, was You talked a lot about the difference between the householder and renunciate sadhana. I found that really clarifying.

 

 

 

(4.160) AVATARA ADI DA: Tcha. Well, we talked about that thoroughly at the time, so you already have the notes. Unless you want to talk about something in particular about it.

 

 

 

(4.161) BRIAN: Just the fact of the renunciate choice being one of no compromise with the body-mind.

 

 

 

(4.162) AVATARA ADI DA: Its a one-pointed vow. [pause] What else?

 

 

 

(4.163) HELLIE: Beloved, I was feeling the difference in energy now that everyones eaten.

 

 

 

(4.164) AVATARA ADI DA: Mm. Takes a while to circulate. [Chuckles.] Thats why in Europe theres the tradition of a sleep-time, a rest-time, after the main meal of the day. Hm? Because it tends to put everybody down and sort of sleepy.

 

 

 

(4.165) I was watching an antiques program last night, learned a couple of things about dining. One is that the older European, certainly British, tradition is that you dont put the silverware on the table. Like you all do, you put it all out there. But they bring in the utensils with each dish or whatever. And then another thing they pointed out is that traditionally, and it seemed to the interviewer more practically, when people had fish they would use two forks. Instead of a knife and fork and so on. So when they served the fish course, they would serve two forks and not a knife and fork.

 

 

 

(4.166) HELLIE: It makes more sense.

 

 

 

(4.167) AVATARA ADI DA: But I do like the idea of when meals are served fully, like we do at table and so on, that since the meals are being served to the table anyway, that the silverware be brought out with each dish instead of having it all lined up around your elbows.

 

 

 

(4.168) If we ever do have fish, Im going to try two forks.

 

 

 

(4.169) KRYSIA BANACHOWSKI: Did they place one on either side of the plate?

 

 

 

(4.170) AVATARA ADI DA: They didnt actually demonstrate it. Oh, in terms of the placement, I believe so, yes.

 

 

 

(4.171) KANYA NAVANEETA: Is it to do deboning?

 

 

 

(4.172) AVATARA ADI DA: Yes, you may still have to clear the bones and such, and you can get it onto one fork from another fork more readily, I guess, in some cases.

 

 

 

(4.173) HELLIE: Youll have to have a fish meal just to try it out.

 

 

 

(4.174) AVATARA ADI DA: [Chuckles.] Supposed to be having a smorgasbord on Sunday.

 

 

 

(4.175) DEVOTEES: Smorgasbord. Swedish smorgasbord?

 

 

 

(4.176) AVATARA ADI DA: Smorgasbord, right?

 

 

 

(4.177) HELLIE: Whats on a smorgasbord?

 

 

 

(4.178) AVATARA ADI DA: Its a meal of many dishes. Its usually, the times Ive had it, many years ago, kind of in a buffet area but, you know, fifty or a hundred dishes, whatever, all around on it and decorated and so forth. So people would keep going up and having some other tastes. So there were many, many dishes, like Swedish meatballs, well, thats a kind of smorgasbord thing, for one thing.

 

 

 

(4.179) HELLIE: So the poor mans version is pot luck?

 

 

 

(4.180) AVATARA ADI DA: If youre lucky! Its many, many courses, in other words.

 

 

 

(4.181) HELLIE: Is it served at a particular celebration?

 

 

 

(4.182) AVATARA ADI DA: No, its a common food tradition, I gather, although I havent had it in Sweden. Just another cuisine.

 

 

 

(4.183) JANIS: There was a funny incident when I was growing up. I just remembered it. I worked at this place called Fjord Smorgette, or something like that. I was probably about eighteen . .

 

 

 

(4.184) AVATARA ADI DA: Smorgette?

 

 

 

(4.185) JANIS: I cant remember exactly, but something around eighteen, and the funniest incident happened to me. One day somebody had dropped something on the floor, and my job was to always put the hot dishes into the hot thing, you know the whole long table with all the stuff on it. So anyway, somebody had dropped something slippery on the floor, and I had this basket of fried chicken with crumbs all over it. I hit this thing, and I flew up and I landed flat on my back with the pan on my stomach, and thousands of crumbs all over the floor.

 

 

 

(4.186) AVATARA ADI DA: [Laughter] That reminds me of a story Ive told, I dont know if youve all heard it, so Ill tell it again. There used to be this program on very early television, around 1950, called the Stork Club. It actually took place live in the club called the Stork Club in New York. Sherman Billingsley, I guess, was the owner, and he was the host of this program. The Stork Club was considered the posh super club, dinner club, for the early evening and so on, and so to have a television program there and see the stars and so forth, this was a big new thing on television. This guy would, Sherman Billingsley, would interview movie stars, whatever, people of one or another kind of prominence.

 

 

 

(4.187) And on one occasion he had a special friend on, George McManus, who did the Maggie and Jiggs cartoons and such. He was a special friend of his. And he knew the cuisine usually served in this club wasnt exactly his favorite kind of thing, so he wanted to do a special thing for him. So he had a corned beef and cabbage meal made for him. And so in the middle of their conversation, where they usually would be served some sort of Stork Club French whatever it was, Sherman Billingsley dramatically waves his hand toward a waiter offstage, and says something like, “George, I have a surprise for you.” You know, “Your favorite cuisine and blah-blah-blah-blah-blah.”

 

 

 

(4.188) And then the camera pans on the waiter, very ostentatiously carrying this huge tray with all these things on it. Then he had to rotate around, the camera followed him, and he must have tripped on the cord for the TV camera. So the last shot you see is Sherman Billingsley and George McManus looking up into the camera with this astonished look on their faces as the corned beef and cabbage landed all over them. [Laughter.]

 

 

 

(4.189) That was the kind of thing you got on early television when it was live. I remember watching the Johnny Carson Show one time, and usually that was taped years later, I guess, but this was a live broadcast, because they wouldnt have done it again unedited. He was sitting at his desk kind of place, and there was a man and woman sitting next to him talking about fashion or something, they were fashion designers or something or other, and the woman a model as well as a designer. She was wearing this very slim gown with little tiny straps over her shoulders to hold it up. And at one moment Johnny Carson happened to look over at her, and accidentally the shoulder strap feel over and her breast was completely exposed! [Laughter.]

 

 

 

(4.190) And she, you know, within a second or so, reached down and flipped it back up. It was almost as if the whole thing occurred with the blink of an eye. But Johnny Carson happened to turn to her just as this thing happened, and he saw her breast exposed and he saw her pull the strap up, all of this happened just like that [snaps His fingers]. Its impossible to imitate the expression on his face. One of those [makes a face to imitate Johnny Carsons amazement] takes afterwards. [Laughs.]

 

 

 

(4.191) HELLIE: Beloved, I saw a funny one the other day. These old commercials from the 50s. Remember the Amana, the Amana refrigerator, and-I cant remember her name. But she walks out, and shes talking about the Amana . . .

 

 

 

(4.192) AVATARA ADI DA: Well, it was supposed to be Betty Furness.

 

 

 

(4.193) HELLIE: That was it, Betty Furness.

 

 

 

(4.194) AVATARA ADI DA: But it turns out it was a stand-in for her.

 

 

 

(4.195) KANYA NAVANEETA: It was? I never heard that.

 

 

 

(4.196) HELLIE: Oh, youre kidding!

 

 

 

(4.197) AVATARA ADI DA: Yes, I saw it on some resume of TV commercial history or something recently. And everybody thinks that this is Betty Furness, and so they stopped it, I guess, or panned in on it, whatever, and showed that it was another woman. And it turned out that, I dont know, far some reason or other she was a replacement on the live commercial that night. And it clearly wasnt Betty Furness. You could see when they drew your attention to it.

 

 

 

(4.198) HELLIE: Thats an historic commercial.

 

 

 

(4.199) AVATARA ADI DA: Yes, when she couldnt get the refrigerator open.

 

 

 

(4.200) HELLIE: Couldnt get her refrigerator door open.

 

 

 

(4.201) HAL: So it doesnt mean that for all of her life somebody else played her part on TV. It just happened to be that one night, Beloved?

 

 

 

(4.202) AVATARA ADI DA: Yeah. But she was otherwise known as the woman on the program, so it was attributed to her.

 

 

 

(4.203) I love a bit I saw on the Ernie Kovacs Show. He used to do a thing called Percy Dovetonsils. And, hed have this little cup of tea, you know, sip it, and it was sort of a grotesque Liberace kind of thing. And he had this long bit, it was a routine he would do regularly. Hed say, “Blah-blah-blah,” and hed take a sip, “Blah-blah-blah,” and take a sip. It was an expected routine. Where he had to be constantly sipping some tea and pouring some more for himself and so on.

 

 

 

(4.204) And this was live, but it happened to be kinescoped so thats how it happened to get preserved. So it comes time in the midst of his little skit where hes supposed to take his first full cup of tea, and he realizes in the middle of the sip that the people on the set have played a joke on him and filled his cup and his teapot with whiskey. And so you could see he knew he had a long skit he was going to have to do, and he had to drink all of this stuff in the meantime, and he was thinking of the condition he was going to be in by the time he got through. The look on his face. [Laughs.]

 

 

 

(4.205) HELLIE: Beloved, do You remember that video I sent You of the guy falling down this huge hill, he was a skier?

 

 

 

(4.206) AVATARA ADI DA: Yeah I guess I remember something like that.

 

 

 

(4.207) HELLIE: Oh it was the most unbelievable fall ever filmed. And he just suffered a few minor-a cut on the head and a broken leg. But he could have been really seriously injured and he wasnt.

 

 

 

(4.208) MICHAEL: Did he keep bouncing or was it a free fall?

 

 

 

(4.209) HELLIE: He just, he started from the top of this hill, he was a racer. And I guess the idea was the time to get down and he started down and he hit a, like a bump, I guess it was a bump…

 

 

 

(4.210) AVATARA ADI DA: Something.

 

 

 

(4.211) HELLIE: Rocks. And he just kept tumbling and tumbling and tumbling. And you could see his body flailing all over. But at the end he just lay there and everyone was just mortified. And when the guy walked over to him he could see that he was conscious. And the thing that had saved his life was he hit some rocks or something, and in fact the way it tumbled him saved his life. That was amazing.

 

 

 

(4.212) AVATARA ADI DA: But what about the Condition you were in when we were having our discussion about an hour ago? And how is It different from the condition you are in presently?

 

 

 

(4.213) BRIAN: Well Beloved you drew us into the depths of that Condition through Your Words.

 

 

 

(4.214) AVATARA ADI DA: But you see how you get out of It too.

 

 

 

(4.215) DEVOTEES: Right. Yes.

 

 

 

(4.216) AVATARA ADI DA: Even though in the meantime you are also being amused and so forth so, you werent in an unpleasant condition. But even that throws you out of the fundamental sadhana. So you have to practice the sadhana moment to moment. Then there is more and more of this profound absorptive Samadhi, and ultimately the “Perfect Practice”. But Samadhi it is, moved beyond the self-contraction in Communion with Me.

 

 

 

(4.217) Now the Free Renunciate Order is supposed to be, must be, a permanent retreat order. Up until very recently it has been appended to management. So among the other things that must change in My Circumstance ix that the Free Renunciate Order gets to do the practice Ive Given it to do, and the Lay Renunciate Order, and so on. I My Self, and also Tripura and Navaneeta, all this time have had to function in that sarvadhikari role. So they couldnt live the form Ive Given them. They practice under the circumstances, but they didnt live the form I Gave them to live, which is supposed to be the circumstance of their practice. For reasons that have everything to do with the expansion of My Work beyond that Circle.

 

 

 

(4.218) So everyone in the Free Renunciate Order must be able to live a retreat life, not necessarily absolutely secluded in solitude, all the time anyway, but in a circumstance in which they could totally live the form of retreat twenty-four hours a day, and principally associate with others who do likewise. Its a different kind of service such people must do. They have a role of communication and so on, and guidance within the culture. But fundamentally they live the one-pointed life of most direct and “radical” practice. They have to be free to put real time into that, and not be obliged to put on the social personality suit.

 

 

 

(4.219) You shouldnt oblige Me to do it. You shouldnt oblige the Free Renunciate Order to do that, either. It is a sannyasin order, so it is set apart from the world, free of those kinds of obligations. So you must relate to those in the Free Renunciate Order as sannyasins and not oblige them to become social personalities but allow them to demonstrate their practice completely outside that kind of circumstance, show you their sign in that mode, that disposition, in relation to Me, as a sign to all devotees. The Free Renunciate Order has this unique function of principal Instrumentality.

 

 

 

(4.220) Of course it is especially the case with those in the seventh stage of life.

 

 

 

(4.221) Of all the places Ive ever been to, in traditional settings, this gathering treats its sannyasins the most miserably of all. [Chuckles.] You require the Free Renunciates to become organization people so that you can dream of religion. At least thats the way its been up to now. Devotees must take on all these responsibilities and truly fulfill them and let the Free Renunciate Order do what its supposed to do. And by the way, I could use some more members of the Free Renunciate Order, and Im not going to get any till I get a Lay Renunciate Order first, obviously.

 

 

 

(4.222) Ive talked about the hive principle. Looking at it from various points of view. Traditional sacred society, large or small, has had a kind of hierarchical way of organizing itself. And something of that can be considered in the context of this Way. The general congregation in the hive is the kind of worker bee zone, keeps going in and out of the hive and serving the hive in various ways through all of that. And then theres a core of others who are interior to the hive but busy interfacing with those who go in and out and yet directed toward serving something at the center. And then-we could say thats the Lay Renunciate Order.

 

 

 

(4.223) And then at the center of it is the Free Renunciate Order and My Self, of course, which has no function whatsoever, except to be there, basically, to Shine from the center. The Lay Renunciate Order should, by virtue of its function, its general function, be rather interior to the hive. Its supposed to serve a cultural role. And the general congregation is supposed to fully participate in this Way, but it should basically be that dimension of the entire gathering that is involved in the work in the communities and doing a lot of the work for the institution and so on, in order to allow there to be these other functions as well, not everybody doing the same thing.

 

 

 

(4.224) I mean, what there is of the potential for a Lay Renunciate Order now had to be composed largely of people who are not fulltime serving a cultural role but always have this or that other thing they have to do, or jobs to keep, or whatever. So theyre being required, in other words, to function in the general congregation manner. Whereas the Lay Renunciate Order should essentially be people who do fulltime cultural service, and they should be supported by the gathering to do so. And the Free Renunciate Order is supposed to be in Hermitage.

 

 

 

(4.225) So in Hermitage it must be, now, that the Free Renunciate Order is free to live in perpetual retreat, rightly understood what that means. But there must be a Lay Renunciate Order there, a true one, also. And it shouldnt have to be made up of people who have to do the management work and the what could be called-outer temple kind of occupations. They should be doing cultural work fulltime and not have to do those other kinds of things. Of course, there are just so many-perhaps at some point you get such a huge group you cant have them all just doing cultural work. Unless it was a very much larger community that exists there presently. If it continued to grow, then, fine. But at a certain point it wont grow, and then therell be maybe eventually only members of the Free Renunciate Order there.

 

 

 

(4.226) And then whos going to do anything? [Laughter.] You see, there wont be any room for any more residents, because we will have had as many people as can fit on the island. And if they all became members of the Free Renunciate Order, we couldnt bring in anybody else to run the facility and do all the thises and thats. The Free Renunciate Order would just be sitting around in Bliss. So thatd be the end. Everybodyd just sit there until theyd Translate. Right? [Laughter.] No, you didnt understand Me.

 

 

 

(4.227) The point I want to make is its ridiculous to propose that would be the situation. The members of the Free Renunciate Order, if the gatheringd be fortunate enough to have that Island inhabited just by such people, can do the necessities of maintaining the place. And there would always be retreatants coming there as well, so they would be working culturally with people. But nonetheless you can understand that kind of hive structure I was just telling you about and how the gathering has to allow for an LRO that just does cultural work and has to allow a true Free Renunciate Order that lives the retreat life. All these are necessary.

 

 

 

(4.228) If it ever got to the point where everybody in the entire Communion was in the Free Renunciate Order, fine-youd still do all the things necessary. But therell always be more new devotees. So you can never get too many members of the Free Renunciate Order or, in fact, thats everybody. You cant get into the seventh stage of life without being a member of the Free Renunciate Order, more or less, anyway.

 

 

 

(4.229) So it seemed remarkable to Me that human beings can be feeling so uncomfortable fundamentally in their depth, so uncomfortable about being physically alive that they are so willing to devote themselves entirely to just being an organism, knowing its mortality, its limitations, and all the rest. Its remarkable. It must be being heavily propagandized by something or other that you would make that choice given an option, given the eternal option. But if youre deprived of the knowledge of it, the knowledge of this Revelation and this practice, you wont know any better.

 

 

 

(4.230) So the Revelation had to be made. But thats been done, and now you have to do the practice. And the practice is not at all about being content or driven to be merely fulfill the body. Its about ego-transcendence, and therefore its about transcendence of everything. Being aware of the real nature of the body is like being aware of the self-contraction, which we discussed earlier. Its itself a terrible knot, in itself an horrific condition. Thats why people find all kinds of ways to desensitize themselves to it, forget about it, or be relieved of some kind of stress all the time-because you do know the nature of the body, and youre afraid of it. You feel trapped in it. You dont know that there is a way to be free.

 

 

 

(4.231) But having found out about that from Me, you have to practice and actually Realize what there is to be Realized. Otherwise, youre always consenting to be the organism, consenting to be its fate, its possibilities in every moment, not a lot different from poor little beings in the forest, whatever, who are prey to a lot of others. The machine is so vulnerable, and ultimately mortal, how can one be content with it? How can one be willing to live an ordinary life?

 

 

 

(4.232) Well, of course you all made those choices, but it was not even a remote possibility for Me. Ive always been, My Self, in this conjunction. I had to endure the conjunction in order to conform it to My Self. So My Disposition has never been one to come and fulfill karma, to fulfill the motivation to be the body. To Me that is in itself horrific. So confined that way, I couldnt live an ordinary life. I had to persist in that most profound consideration of the “Bright” in this conjunction.

 

 

 

(4.233) Now you all chose, generally speaking, the ordinary course, instead of living impulsed to Realize Me, go beyond this knot, this mortality. But you neednt make that choice anymore. You can reverse the course entirely. And then your life becomes all about transcending this condition youre attached to but which youre afraid of, for good reason. You dont have to live on that basis. You have My Revelation, even in your experience, not merely in concepts. Knowing that and knowing that Way, how could you be content with the pursuit of mere organism? Your disposition should be in the direction of Samadhi, not indulging in the body.

 

 

 

(4.234) Why would you want to persist in being identified with something that dies? Especially knowing the option and knowing that its not necessary, and that it can be transcended. So even though you functioned in the body from that point, you would transform your life altogether, unwilling to be merely mortal and afraid, unwilling to be committed to un-Happiness, non-Happiness.

 

 

 

(4.235) Its not a matter of leaving the body. Its a matter of transcending the body, reorienting the body altogether, the body-mind altogether. [pause]

 

 

 

(4.236) The Native State is to be Perfectly Radiant and not afraid. You know? Even getting a taste of it, why would you choose otherwise? But there is a lot of propaganda in the world that would tell you to do otherwise, so you have to exercise your discrimination and really consider these matters. Then when you get be-merely-the-productive-social-personality signals and nothing else, youll have the strength to transcend it and the humor also to relate to it. And youll change your own life, so youre not merely a social personality, by living profoundly.

 

 

 

(4.237) However, much is made in the universal pop religion about the “love thy neighbor” messages in the traditions. And in the Christian tradition, which you may know of, the declaration is made to “love the Lord thy God with all thy heart and all thy soul and all thy mind and all thy strength, and thy neighbor as thyself”. In other words, the principal communication there, and the same communication is found in other traditions, is to “love the Lord thy God with all thy heart and soul and mind and strength”-in other words, to be focused in the Divine, and in the whole process of God-Realization. And if you do this in your relations, you will be benign, you will not do to another what is hateful to you.

 

 

 

(4.238) But to make the second principle the dominant one is to forget the Divine life and be reduced to a drone in a hive without a core-no honey, no queen, no Lord, just you reduced to the social personality game, living the organism life, you know, downtown, suburbs, up in the country, wherever you are, just cranking out the social interactions and the meals and the amusements, and the blah-blah-blah-blah-blah. Thats what I mean. Its to be reduced to that and to forget the sadhana. So then youre being the organism again, magnifying identification with the very thing you fear. So you throw in a few consolation messages so you desensitize yourselves to it. Thats not the Way Ive Given you.

 

 

 

(4.239) The Way Ive Given you is this profound listening, hearing, and seeing concentration, ultimately to the degree of Most Perfect Realization.

 

 

 

(4.240) But you see how busy, generally speaking, youve all been with human ordinariness. And theres a kind of universal pop religion message everywhere. So it suggests thats what youre supposed to do. Youre not supposed to be too profound about it all. Youre basically just supposed to be an as-much-as-you-can benign human personality and be very functional about it. And thats that.

 

 

 

(4.241) So use your discrimination and experience in My Company. Decide whether thats the way to do it. Is that really the direction with which you want to be identified and the results that you want to be identified with, living out an organism life and trying to smile your way out of it? Or do you really want to transcend the bondage and the suffering and the separation from the Divine Condition? [pause]

 

 

 

(4.242) You must consent to be identified with the Condition of Radiance.

 

 

 

(4.243) And you must consent with every particle of the body-mind and your being altogether.

 

 

 

(4.244) And then all contraction ceases, is overcome, replaced with Non-Dual Radiance,

 

 

 

(4.245) or Love-Bliss Itself,

 

 

 

(4.246) Being Itself,

 

 

 

(4.247) Consciousness Itself,

 

 

 

(4.248) Light Itself,

 

 

 

(4.249) Energy Itself,

 

 

 

(4.250) Reality Itself.

 

 

 

(4.251) Reality Itself is the only God there is.

 

 

 

(4.252) There is no escape.

 

 

 

(4.253) Theres only Realization.

 

 

 

(4.254) You know what I mean?

 

 

 

(4.255) So to be turned into Light again, youre going to have to be cooked real good.

 

 

 

(4.256) You have to go up in Light. What else is there to talk about? You all going to get serious?

 

 

 

(4.257) CARL: Yes, Lord.

 

 

 

(4.258) AVATARA ADI DA: Anybody not planning to get serious?

 

 

 

(4.259) HELLIE: Nobody.

 

 

 

(4.260) AVATARA ADI DA: So what else do you want to talk about, then? Lets talk about something else.

 

 

 

(4.261) HELLIE: There is nothing else to talk about.

 

 

 

(4.262) AVATARA ADI DA: I mean something else than “Are you all going to get serious?” Well just presume that and talk about something else.

 

 

 

SECTION V

 

 

 

(5.1) BRIAN: Beloved, I was thinking about the thing where You were talking about does a bee and flower know what color-that whole phenomenon. And I was reading a book called Before Civilisation . I picked it up in Ireland when I was over there.

 

 

 

(5.2) AVATARA ADI DA: Who wrote that one? It sounds familiar.

 

 

 

(5.3) BRIAN OMAHONY: It was . . .

 

 

 

(5.4) AVATARA ADI DA: Frankfurt? No, thats Before Philosophy .

 

 

 

(5.5) BRIAN: It was written in 1972 originally, but it was about the Syrian civilization and how classically the original architectural, archeological, and anthropological thing was that civilization all began from one spot in the Middle East. And they, by more sophisticated dating methods now, have established that civilizations occur spontaneously at the same level of development in different areas of the world, which was to me like a wonderful statement, because it proved what You always Said, which is that Consciousness and Being are Prior to any kind of evolutionary process.

 

 

 

(5.6) AVATARA ADI DA: And theres an eternal structure, structuring-not just outer events making modifications. So its not just the interaction between the bee and the flower that gets to take on the shape they want for one another. Its something behind and internal, a structure enforcing itself with both simultaneously. If it all depended on survival of the species kind of techniques to make changes . . .

 

 

 

(5.7) NINA: It would never happen.

 

 

 

(5.8) AVATARA ADI DA: . . . survival of the fittest and all that, it would take too long for any fundamental changes to take place. And how could anything appear anyway? Its moved from within, or from the structural level, and not merely from without. Even Prior to that is the Source. The more directed you become away from the Source, the more dissociated from it you become inevitably.

 

 

 

(5.9) So even in the midst of this sphere of appearance and action, you must be focused in the Source, focused in the Realization of the Source-Condition, because any gesture otherwise returns you to the mode of self-contraction, fear, and seeking.

 

 

 

(5.10) HELLIE: Were never really separated from the Source, Beloved. It may appear to be so at times, but thats not really true.

 

 

 

(5.11) AVATARA ADI DA: No. But thats no consolation in the moments when youre not in touch with It as It. And you can be really out of touch with It, and for a really long time. So its no consolation, no great one anyway, or not enough, to simply have some feeling that everythings really okay somehow, you know, or you can never be finally dissociated from the Divine.

 

 

 

(5.12) But nonetheless, presently in your experience, thats what youre demonstrating, the feeling of separation from the Divine, from the Free Condition, from Happiness Itself. You show it all over your life, all over your body-mind, inside and out. Its written all over you, the scar of mortality, of conditional existence even altogether. Thats your experience, even though you say to yourself, “Its not really true. And ultimately Ill Realize it again.” In the meantime theres all this suffering, disturbance, seeking, particularly if youre sensitive and are not trying to constantly desensitize yourself or vacation from sensitivity.

 

 

 

(5.13) Your experience is that of being separated from the Source-Condition, the Free Condition, the Condition of Happiness Itself, Unalloyed, not changing, not having to be sought. Reality is Always Already the case, but you can believe otherwise, you can presume otherwise, you can experience otherwise. And that is in fact whats happening. The Way Ive Given you is the Way out of that, the Way beyond it, not by dissociating from it but by Outshining it-Outshining it.

 

 

 

(5.14) So then you must be directed to Me, directed to the whole process of Realization, and not always falling back into the gross self-position and exclusively ordinary pursuits.

 

 

 

(5.15) HELLIE: Beloved, isnt that the establishment of true faith? You talked of the knowledge that even though there is an appearance of separation, there really is no separation. That is whole-heartedly believed and felt.

 

 

 

(5.16) AVATARA ADI DA: Yes, thats good. Thats a factor in your disposition. But its not itself sufficient to be relieved of the disturbance. So its fine to, with full-heartedness, feel that that is so. But you must also do the sadhana altogether, such that it is so altogether in your experience, so you dont have to keep telling yourself, “No matter how Im suffering, there still is blah-blah-blah, and Im going to get there some day by golly. [Hellie laughs.] Im coming, Lord.” You know what I mean? No. In the meantime with all that blah-blah-blah, youre suffering, thats it. The self-contraction, your own act of dissociation from the Divine.

 

 

 

(5.17) So you have to find yourself out, and find Me out, and transcend the act of dissociation from the Divine Condition, Radiate beyond it. Thats fruitful religion. Other things are consolations under unchanging conditions of bondage.

 

 

 

(5.18) So you get a lot of political and social propaganda about being good citizens, but the Law has a senior part. Youre here to Realize Me. So you cant just get a political and social message. You have to get the true religious message, in order to be complete and rightly directed. In all My Work with you for these twenty-three years Ive been struggling with you in your misdirectedness, Working to turn you about, redirect the tide here, by reorienting you to Divine Realization.

 

 

 

(5.19) Its been a struggle with, as you know yourselves, very ordinary people, obsessed, driven to conditional existence, identification with the mortal body-mind, even though its what they fear. So you come up with all kinds of resistance and arguments to the contrary and dullness and so on. And Ive been addressing you in the midst of everything to bring you to the point of true practice, true listening, true devotion, and very quickly potential hearing, and then on. [pause]

 

 

 

(5.20) Faith is fundamental to why you keep on doing that sadhana, then. But it should be made the basis for a sadhana , not merely for consolation.

 

 

 

(5.21) STANLEY: I was just remembering a time when earlier in the evening, Beloved, You just took the moment and transported every one of us into the Samadhi of “the Thumbs”.

 

 

 

(5.22) AVATARA ADI DA: Mm-hm.

 

 

 

(5.23) STANLEY: And it happened-its full bodily-and then You Said, something with a wave of Your hand or something, You Said, “And now its gone.” All of a sudden [snaps fingers] You just stopped every one of us. And it was such an incredibly strong Yogic Force in my body, which this body isnt used to. And I could just feel like afterwards the body was doing a great deal to recover from it even, it was so strong, and that there was so much to be purified yet.

 

 

 

(5.24) AVATARA ADI DA: You reminded Me of the story that Baba Muktananda told. It was written in Chitshakti Vilas about a Kundalini Master at an Ashram, some number of people residing there on retreat and so forth. And he knew that by an act of will he could instill the Kundalini process in anybody, and He could turn it off, too. So in order to test the people who were there, to see who was faking it, whos looking for status, not really going through the process, he would sometimes magnify the Kundalini Energy, and the people would make various signs of that. And at other times he would even look like hes doing it, but he wouldnt. And the ones that would just sit there composed he knew were his true devotees, whereas the ones crowing and all the rest of it and hooting, he knew they were self-generating it. They were faking it in some respects, then, you see.

 

 

 

(5.25) NINA: I know that You do that, Beloved. Sometimes, to test people. I know You do.

 

 

 

(5.26) AVATARA ADI DA: In order to Instruct them or whatever, I Work in all kinds of ways, and most of it is not visible. So theres different signs that appear in the case of each one in their moments.

 

 

 

(5.27) You cant blame Me for the conditions of your existence, however, all those happenings. They are structured inevitabilities, like the form of the flower. My Intervention is a Spiritual one that enables you to be purified in the midst of all that and rightly directed in the midst of all that, and to live this process of Realizing Me.

 

 

 

(5.28) Therefore, the profound Influence would be in the case of people who are doing the sadhana most profoundly. Others may have a hectic or busy life or whatever and want to thank Me for it, or some things they like about it and want to thank Me for it, but still basically, rather than indulging in profound sadhana, they are indulging mostly in conditions, especially conditions of the ordinary bodily life.

 

 

 

(5.29) HELLIE: Beloved, I remember when I first came here in 1972 . . .

 

 

 

(5.30) AVATARA ADI DA: Dont remind Me. [Laughter]

 

 

 

(5.31) HELLIE: Oh.

 

 

 

(5.32) AVATARA ADI DA: Its going on twenty-four years, then, now, right? In a few months. Twenty-four years, nearly a quarter of a century of this direct consideration with Me. Yours is a remarkable history in My Company in itself. But still twenty-four years later, and youre still bargaining about student-beginner business. You know what I mean?

 

 

 

(5.33) HELLIE: Yes, I do, Beloved.

 

 

 

(5.34) AVATARA ADI DA: And you do like to take the consoling ride a lot. No matter what you do, even if you dont really do any great sadhana, youll never be separated from Me, right?

 

 

 

(5.35) HELLIE: No, I never will, Lord.

 

 

 

(5.36) AVATARA ADI DA: Right. Well this is-in fact, youve told Me this, that this is your point of view. I remember you even wrote this to Me this last year some time in some letter you wrote. Like the remark you made before, that no matter how things appear, you still never can be separated from the Divine Condition and so on.

 

 

 

(5.37) These things are certainly true, but you so often find it sufficient just to affirm those things and not do any sadhana or not do anything about the condition that youre actually experiencing or as youre experiencing it.

 

 

 

(5.38) HELLIE: And Youre always showing me that I cant truly Realize You unless I fulfill the Law.

 

 

 

(5.39) AVATARA ADI DA: Right. So this has been the substance of our relationship. [Chuckles.]

 

 

 

(5.40) RODNEY: Beloved, when You were talking about the hive, I was reminded that the queen bee in a hive, in a beehive, is the source of every individual in the hive. Shes the only one that lays eggs. So theres nothing that exists in that that isnt directly related to her.

 

 

 

(5.41) AVATARA ADI DA: And its all structured from the beginning. These arent a lot of little guys, you know, making it up as they go along, nor are they thinking it in the conceptual way you know about thinking. They are structured inherently. They are participating in a structuring energy. So they do all of this spontaneously, very orderly but entirely spontaneous, because its controlled at the structural level. It doesnt involve individuation or figuring-it-out kind of business. And so the entire group goes through a cycle, and then thats the end of that one-like a plant or a flower. Its just as structured as that. Even though they look like individuated beings, theyre not.

 

 

 

(5.42) NINA: Its really a plant or-the hive is really a plant-a flower.

 

 

 

(5.43) AVATARA ADI DA: Yes. Its just like that. They thrive on flowers. You become what you meditate on, you see. There is a kind of identity there. They are identical, structured the same, and this is how they relate to one another. This is how they get in touch with one another, because they are structured to do so, from the structural side, not from the outer interaction side merely.

 

 

 

(5.44) So the bees arent making it up as they go along, and theyre not individually creative. Theyre doing something they are structured to do, just like a plant grows flowers, petals, gets bushy and all the rest, and then fades or whatever, goes through all these cycles. Its structured exactly the same way. Theres force there and pattern enforcing itself.

 

 

 

(5.45) You all like to think that youre not quite like that, that all of your movements, behaviors, thoughts, internal activities, and so forth are some kind of creative thing youre generating, and youre very individuated, very independent, very individual altogether, and not part of a structure immense, universal, just patterned. You dont even like to think of yourselves being patterned. Its a particular part of the modern consciousness. It was more acceptable to past generations, many generations ago, to think of being part of a pattern and controlled by it, the Divine Will being behind it, but nonetheless a pattern that fixed all events and determined your destiny, the everything-is-at-the-mercy-of-God point of view.

 

 

 

(5.46) But, in reality, you are as structured as the hive, as structured as the rest of the cosmic domain. You are imagining individuation in a unique modern way, and separation in a more excruciating way, but you are manifesting a pattern. The pattern can go haywire. Not everything that grows survives and becomes great. There are all different kinds of fates. And you are the examples of that, you see. Thats what egoity is about. Thats being haywire.

 

 

 

(5.47) So Im here to show you how to wire it up straight, and make it fulfill its real purpose. Otherwise you have a bad destiny as a plant or a bee or a beehive really-there is no such thing as a bee. There are only bees. There is no such thing as a person in the absolute sense, in the separate sense.

 

 

 

(5.48) So youre all kinds of patterned to move in the total direction of the seven stages of life, to Perfect Realization, but youre aberrated in the midst of that pattern. The hive doesnt work. All the apparent individuals in it are messed up from going all kinds of directions and feeling unpleasant feelings. They are out of the pattern. Theyre misdirected-you are, in your ordinariness.

 

 

 

(5.49) The force of the hive must redirect you. The Person of the hive must reconform you to Himself.

 

 

 

(5.50) You see what I Do.

 

 

 

(5.51) Then the structure of the human being can show its greatness, living the law of its purpose, sacrificed to it, in the Realization sense. And all the human faculties and designs demonstrate their real purpose, fulfill their real purpose. Paradoxically that real purpose is not about preserving the body-mind forever, but about transcending it in the Divine Condition.

 

 

 

(5.52) So its got to be hip and cool again to be conformed to the hive, to the Law, to unity and cooperation and Godwardness in the fullest sense, the most profound sense.

 

 

 

(5.53) The body-mind of Man is structured for Enlightenment. Its structured to self-destruct in God. But you are diverting yourself from that purpose, by identifying with the body-mind independently, separatively, egoically, in the self-contracted manner. Youre becoming eccentric, falling out of the pattern. The structure, if allowed to fulfill itself, leads to perfect Divine Realization, but you want to stop along the way. You want to be possessed of separate self and carry on an adventure from that frightened point of view.

 

 

 

(5.54) Thats “no watermelons this season”, you see. [Beloved is making reference to devotees inability to consistently grow watermelons on Naitauba] Its not fruitful. Its just a complaint, a form of suffering. Do sadhana, and the body-mind is conformed to its law, and you to your great purpose, and it all falls in line. The force of structure is there, if you allow it to be so. And youll see that the body-mind has to be a sacrifice in the Divine Person. There is suffering in the mortal condition itself, and you must feel beyond it. You must submit it to the Divine Condition. Play your role in life, but as sadhana. Dont be bound to the form itself, but be given up.

 

 

 

(5.55) It started a few hundred years ago, this modern consciousness of individuation as it is politically made. Its an extraordinary exaggeration of egoity made into politics. Of course, it has some attractive and positive elements, but it has great faults, and supports the culture of body-identification and so-called materialism and so forth, and dissonance from the structure, the purposes of right life, but also Ultimate Realization.

 

 

 

(5.56) That great pattern is structuring you like it structured the flowers and bees to go with them simultaneously, and every other form. You are structured in that particular fashion to experience in certain ways common to others, and then some may be unique, but to struggle in that limitation, to go beyond it. Your brains and other structures are purposed to allow the operation of the body-mind, even from a subtle level. But theyre also purposed to keep out all kinds of things, all kinds of experiences, perceptions, that if you had them fully and directly, you couldnt function bodily, you couldnt function in the human form. So all kinds of experiences and perceptions, etc., shut off. It is possible to go beyond those structural knots and be purposed to do that for its own sake in order to have the experiences that result from it, but its not Liberation yet.

 

 

 

(5.57) So right purpose is to transcend the knots in directedness to the Divine Person, and to allow the body-mind, all experience, simply to be a structure of inevitability. Align it rightly, lawfully, and then let it be. Then you have the sufficient purity to advance further, to grow beyond it.

 

 

 

(5.58) So the politics of individuation is, apart from some of its merits one might presume, basically the politics of egoity. And it glorifies egoity. And the messages commonly given in such a disorderly hive, hiveless gathering, tend to support a point of view that keeps you from considering a greater resolution, a greater principle. Its all this “me, me, me independently doing my own thing” kind of business, failure to be aligned to the lawful structure of existence and oriented toward Ultimate Realization.

 

 

 

(5.59) So its certainly appropriate and necessary to be individually responsible. Thats a good democratic idea. But its also necessary to be combined by right life with the structure of existence and the ultimate purpose of existence. So you cant just have the politics of individuation. You must have the politics of cooperation and tolerance, but demonstrated by free individuals, rightly aligned individuals.

 

 

 

(5.60) So the culture and politics of individuation is abandonment of the structure that is universal and making the apparent individual separated being into the principle of existence. There must be some kind of a balance between participation in the universal and functioning clearly and freely as an individual individually responsible. But you must participate in the structure of reality, and be disposed in it such that you transcend all limitations ultimately.

 

 

 

(5.61) A true democratic order, then, is responsible individuals in tolerant cooperation with one another, handling the business of life but keeping it straight and simple, supporting one another in the sadhana of going beyond. But if you reverse it, turn it away from that directedness, just focus on the individual, the single conditional manifestation, that is what egoity does. Thats the fault from which youre suffering. You must reverse that orientation.

 

 

 

(5.62) Dont you all profoundly prefer never to have to be afraid again?

 

 

 

(5.63) HELLIE: Yes.

 

 

 

(5.64) NINA: Profoundly.

 

 

 

(5.65) BRIAN: Absolutely.

 

 

 

(5.66) AVATARA ADI DA: Dont you most profoundly wish never to experience anxiety?

 

 

 

(5.67) DEVOTEES: Yes.

 

 

 

(5.68) AVATARA ADI DA: And the collapse on separateness altogether? I mean, if you really examine yourself, do you have any greater impulse than that impulse to be free of all this? In your ordinary distractedness and preoccupations and so forth you may seem to be choosing something else. But if you really examine yourself, is there anything at all more important to you than to be utterly free of fear, utterly free altogether, in a state of unalloyed Happiness?

 

 

 

(5.69) So if you know this, whenever you get serious with yourself and examine yourself, then you show your maturity, your real humanity, by being willing to commit yourself to it, to do that in fact, rather than continue the preoccupations, the superficialities, of your current grind. You choose the profound life instead-if youre really serious about not wanting to be afraid anymore. How can one not be serious about it? But it seems like youre not all that serious.

 

 

 

(5.70) You want never to be snuffed out, never thrown into unconsciousness, darkness, and yet somehow aware of your isolation and disturbance. You dont want that. So why should you play life unconsciously, such that it produces that very thing? You have to use your discrimination, your listening to Me, to profoundly consider these matters and really choose a reorientation of life. You have to become thoroughly intelligent about it and intelligent with it.

 

 

 

(5.71) Thats why I have down here, in the back of the Ashram here, Fear No More Zoo. Come in and get involved. Living things are there being without fear, human beings without fear, all beings without fear. Theres a kind of congeniality in the Zoo-almost any zoo really, at least some level of it, especially as we do it here-that is immediately capturing, like going to Disneyland or something like that.

 

 

 

(5.72) So Fear No More Zoo is one of the sacred places in this Ashram. Just as you go to Earth Fire and Skyway and so on, you should go to the Zoo as a sacred place. Feel what its particular components are. The more I get to do what I Intend there, the more you will observe it. But even as it is, as simple as it is, it immediately awakens a certain congenial disposition in you, if you go down there sensitively of course and free to do so.

 

 

 

(5.73) Its another place of puja, a kind of walking, petting puja. [Laughter.]

 

 

 

(5.74) NINA: It awakens compassion for all living beings just to be down there.

 

 

 

(5.75) AVATARA ADI DA: And a feeling of non-difference, of Unity, and non-difference too.

 

 

 

(5.76) I spend a lot of time around non-human guys, you know, keep pets and so forth. To Me theyre the same as human beings, in the ultimate sense the same.

 

 

 

(5.77) ANTONINA: I was just going to say, its wonderful to observe Your relationship with animals, Beloved, and the way they respond to You.

 

 

 

(5.78) AVATARA ADI DA: Mm-hm. Tcha.

 

 

 

(5.79) ANTONINA: Its such a unique relationship.

 

 

 

(5.80) AVATARA ADI DA: But I dont imagine them being lowly or separate, or different in any sense whatsoever. And thats what you should realize when you go there. Thats how you should use it, to support your sadhana. The entire Ashram here is a kind of Yajna. All the places are sacred, have a special meaning, purpose, and significance, and all the rest, a special purpose. And the Zoo is one of them. Its about fearing no more, about going beyond the knot of separate self, being in the condition of the Samadhi of God-Communion, and, at the level of form, feeling structured and a great Unity.

 

 

 

(5.81) NINA: And all in You, Beloved. Its all-its all in You . . .

 

 

 

(5.82) AVATARA ADI DA: Mm-hm.

 

 

 

(5.83) NINA: . . . all of that structure.

 

 

 

(5.84) HELLIE: Thats whats so wonderful about watching Your Demonstration, Beloved. Its not just the animals and humans that You treat that way. Everything You touch is a puja article.

 

 

 

(5.85) AVATARA ADI DA: Tcha.

 

 

 

(5.86) HELLIE: Everything we have You treat that way. [pause]

 

 

 

(5.87) AVATARA ADI DA: If you understand all these that weve been talking about so far, then you should be able to understand better what I mean by true Hermitage. This is how we get the “religion business” out of Hermitage, by people seriously practicing in the manner weve been discussing, handling business there but involved in this profundity with Me.

 

 

 

(5.88) Are you all cold?

 

 

 

(5.89) DEVOTEE: No, Lord.

 

 

 

(5.90) HELLIE: Not now.

 

 

 

(5.91) AVATARA ADI DA: A lot of you are wearing jackets or something. You are cold?

 

 

 

(5.92) DEVOTEE: On and off when we open the door.

 

 

 

(5.93) AVATARA ADI DA: I dont get cold very readily.

 

 

 

(5.94) DEVOTEE: No, Youre a Fire.

 

 

 

(5.95) AVATARA ADI DA: I have to get all My yin from without [Laughs.]-so to speak.

 

SECTION VI

 

 

 

(6.1) AVATARA ADI DA: Well, you got any more consideration left in you? There is nothing left to this consideration?

 

 

 

(6.2) [In a scary voice] We could talk about fear.

 

 

 

(6.3) STANLEY: Thats kind of what I was feeling.

 

 

 

(6.4) CARL: I was just feeling earlier when You were talking about making the choice of fear or making the choice of the Teaching, I just felt that fear so much, like You have been describing. Fear is what we try to get out of, but yet we keep choosing to stay in that place. And it was just really nerve uh . . .

 

 

 

(6.5) AVATARA ADI DA: Racking?

 

 

 

(6.6) CARL: . . . racking.

 

 

 

(6.7) AVATARA ADI DA: Yes. Fear isnt any fun, and yet its the ground of everything you do. And youre always trying to escape it. And youre always seeking release. So if you really dont want to be afraid, you have to get serious with Me here.

 

 

 

(6.8) CARL: But even that scares me, you know.

 

 

 

(6.9) AVATARA ADI DA: Like what?

 

 

 

(6.10) CARL: That fear.

 

 

 

(6.11) AVATARA ADI DA: Fear scares you.

 

 

 

(6.12) CARL: Well, I mean, like [Laughter.] somehow what Youre saying puts fear in me.

 

 

 

(6.13) AVATARA ADI DA: Well, good. What about that?

 

 

 

(6.14) CARL: Well, I mean, you know, it just-its just the fear of letting go of the separate self, you know, thinking that “if I let that go, then what else is there?” Now I know Youre describing Whats there. I understand that, sure. But theres still a certain part in me that is still, I guess, fearful to do what is necessary.

 

 

 

(6.15) AVATARA ADI DA: Well, thats kind of stupid, isnt it, Carl?

 

 

 

(6.16) CARL: That makes no sense. I know.

 

 

 

(6.17) AVATARA ADI DA: It doesnt make any sense to Me at all. [Laughter.]

 

 

 

(6.18) CARL: I know.

 

 

 

(6.19) AVATARA ADI DA: Doesnt sound like a good way to do it.

 

 

 

(6.20) CARL: No, no its not.

 

 

 

(6.21) AVATARA ADI DA: You dont have enough respect for your fundamental fear. You think its just a piece of you or just an experience hanging out there, you can get rid of it or ignore it, you know. And its not so. You have to find out your fear is you. But its also your own act. And you dont have to do it. You dont have to be it. So there is nothing frightening about that process-just the opposite. Its not merely giving up self, like going into darkness. Its about forgetting yourself in Communion with Me. Its a loss of egoity, not a loss of self. Its Realization of Self, the Self-Condition, the Root-Condition, the Source-Condition. Its egoity that is lost, the pain of self-contraction and the bewilderment that comes from it.

 

 

 

(6.22) HELLIE: This reminds me of that line from Lawrence of Arabia , Beloved, that You always quote thats so amusing, “The trick is not minding that it hurts.”

 

 

 

(6.23) AVATARA ADI DA: Thats not true. Its not enough, anyway. Thats the way you like to look at things, you see.

 

 

 

(6.24) HELLIE: Well, I was also thinking . . .

 

 

 

(6.25) AVATARA ADI DA: It hurts, but theres some great Truth that still exists. You just proposed it again, this downer kind of attitude you have that somehow or other you have to be committed to suffering. It must be given up. You must really not like suffering. Its not a matter of merely being immune to it. You must really not like it. You must really not like being afraid, not like being mortal and all the possible difficulties that come with that. You have to really not like it. You have desensitized yourself to discriminating about these things with all kinds of propaganda and self-indulgence, and forgotten that you really dont like all of that pain at all . But its your own pain, self-created, by self-contraction. And thats how you fail to participate in Reality, in Truth, the Divine. That makes you dark and troubled and a seeker, and you feel stuck in some bewildering trap.

 

 

 

(6.26) This maya cannot be comprehended, but it can be transcended. So you must allow all your energies to be Husbanded, Gurued, Mastered, and be directed to a truly free life of Realization, but maintaining all the necessary responsibilities that belong to that at its foundation, not chaotic, not directed by a separative disposition, but rightly aligned, established at Source-all that instead. You must be conformed to right relatedness and to true structure and to Ultimate Reality.

 

 

 

(6.27) You all must know that Reality exists, that Im here. You experience it sitting here with Me. Its proven in your own experience by sitting with Me here this evening. Its not merely an argument in verbal form. But youre always arguing with yourselves, as if you dont have a greater impulse and a greater experience. You feel obliged to be conventional, to play Johnny Carson, the guy who doesnt know how to do anything, you know.

 

 

 

(6.28) NINA: Yeah, why is that?

 

 

 

(6.29) AVATARA ADI DA: In order to interview his guests and let them show themselves off. So he pretends to know nothing, be inept at everything. But strangely enough, hes exemplifying what everybody is doing. There are no guests. Everybody is Johnny Carson, deciding that youre supposed to make life out of not knowing how to do anything and not understand anything, no great Realization, ordinary Joe and Betty, you know, not making profound use of life, of discrimination, of possibility.

 

 

 

(6.30) So to take up the religious life for real, you see, is to turn about from mere convention, or the common way its supposed to be, and to enter into a most profound process of life. But you wont necessarily be congratulated by it in your common associations, ordinary associations. Its within the community of devotees where that disposition is supported. Here and there maybe you find somebody sympathetic every now and then that you meet otherwise. So you serve one another by serving this orientation in one another. You dont serve one another merely by being adjacent to one another, or involved in some community in the merely social sense. You dont just belong to a community. You belong to a religious community, and not merely a religious community in the conventional sense, here only to do good works and so on, but here to Realize and do it for real, no gimmicks and no bullshit, just the real practice. Prove it. Thats how Ill get an LRO and an institution, culture, community, and mission that does its job.

 

 

 

(6.31) If one is not at all inclined to put up with fear, why would one do anything but live a life of Contemplation and Realization? Whatever you were apparently doing, it wouldnt be an “else” than that profundity. If youre not interested in settling for fear, then you must embrace Samadhi as the orientation of your living. But its about Radiance, transcending self-contraction, therefore transcending fear. To not be afraid, you have to be identified with That Which Is inherently Fearless. If youre identified with what passes, youre afraid inherently, because you cant hold onto it, you cant perpetuate it, you cant depend on anything. To identify with any condition or conditional state, you identify with fear. Contract, and you identify with fear. You make fear, you are fear.

 

 

 

(6.32) So to be free of fear, you cant just do some psychological or mental trick with yourself. Thats an exercise of what dies. To be free of fear you must Realize the Divine Self-Condition and conform the entire body-mind to It through the Power of Divine Recognition.

 

 

 

(6.33) The bodys a poor little thing. Its an animal. Its very wary and frightened. It can relax sometimes, too, but its always aware of its vulnerable situation. You inherit that feeling, all of that, when you identify with the body. So you must make the body a sacrifice in the Divine, in the Contemplative sense, not in the sense of religious martyrdom but in the sense of Divine Communion. You must orient the entire body-mind to Divine Communion. It is Love, Radiance, Blissful. It is not that the body is a negative merely. It is nothing but That-Divine Reality-not separate from It in the slightest. But in the Realization of That, it is Outshined.

 

 

 

(6.34) So you must make positive use of the body, and not engage in the reaction to it, play games with it. But you must make positive use of it in this Divine Alignment, Which is ultimately a Sacrifice of the body-mind, but in the Realization sense. In every moment in which you truly give yourself up In that fashion, you are Happy.

 

 

 

(6.35) Dont you know?

 

 

 

(6.36) You all confessed a little earlier that you wouldnt have it be otherwise. Happiness is your will. You would have it be so. And you dont have any inclinations superior to that, though they may override it sometimes, egoically “self-possessed” this and that.

 

 

 

(6.37) Happiness is not a characteristic of anything you are looking at in the conventional sense. In other words, all of your experiencings, doings, thinkings, and so forth are not about Happiness. Although you pursue happiness through these exercises, it never turns out to be so because every resolution and every attainment passes. Passing happiness is not whats fundamentally interesting to you. What youre moved to is true Happiness, unqualified Happiness. Thats the heart-aspiration to the ultimate Condition. Its already feeling It.

 

 

 

(6.38) I was in Bombay with Baba Muktananda in 1969. The room was filled with these well-fed, well-dressed, generally Hindus, all cleanly dressed in their finest. And this man came wandering in off the street. He had nothing on but some sort of a rag that was sort of hanging around his lower body somehow. He was rather filthy. He was incredibly emaciated. You could see he had been spending years just sitting, because his backside and his legs were flattened, and the muscles werent working quite well there. And, as is the tradition, he was offered something, some fruit or something. Basically there was a lot of laughing and so forth from all these clean, middle-class types, upper middle-class types, or various signs, at any rate, of their feeling uncomfortable about it and wanting to get him out of there as quickly as possible.

 

 

 

(6.39) But Baba asked him what he wanted. And he said he wanted to be in Samadhi, thats it. [Laughs quietly.] He wasnt interested in anything else. And truly he was one of the most serious people there. He was a little used up and nutty, crazy like some get in their independent pursuit of such a thing, but he was really serious about it, about this great purpose. He hadnt quite gotten there yet, but he knew it was not about sitting around being a body-mind and doing the usual thing with it. He knew that damn well. So he just crawled off into the jungle to sit around in there and try and get out of it. But he wasnt being successful at it in that independent way. He really wanted to find out how to do it. He was really serious about it. He didnt want to be associated with the body-mind. He really didnt like it.

 

 

 

(6.40) Thats one way of getting serious. Its not necessary for it to be that way. Maybe in some cases here and there, but essentially its not necessary for it to be that way. Once you get the thread of seriousness and find what its really all about, you neednt go off in the jungle necessarily. You have to discipline the life, but you can remain in relatively ordinary circumstances and be just as serious as that man. You could. In fact, thats what Im calling you to do. You cant play a trick with it and try and get rid of the body like that man, though. It doesnt work that way. You have to submit it. You have to be conformed to mastery and to Divine Initiation.

 

 

 

(6.41) Its not enough to presume that youll be reborn here, or that you will go some other place or dimension and so on. Its not enough to presume that. Nor is it enough to experience that, if the experience were to occur. Its not consoling to the quick. Its not enough to be consoled. Its not sufficient for one just to be consoled. What you really require is that freedom from fear, Happiness Itself, Divine Self-Realization. And you cant play a trick to do it, some mechanical trick. Its about submitting beyond, to Me.

 

 

 

(6.42) Hm? Dont you know?

 

 

 

(6.43) To be conformed to Me, your life is restructured lawfully. Its more interesting than you can imagine.

 

 

 

(6.44) Well, do any of you have any questions about all of this?

 

 

 

(6.45) Do you all know what this is all about and how to do it?

 

 

 

(6.46) DEVOTEES: Yes.

 

 

 

(6.47) AVATARA ADI DA: And why to do it, [pause]

 

 

 

(6.48) Well? Anything at all? Does that mean “no”? [to Kanya Tripura] Are they done?

 

 

 

(6.49) KANYA TRIPURA: It feels like it.

 

 

 

(6.50) CARL: Beloved, Youre the Perfect Demonstration of that State, as I see You now, the Perfect Demonstration.

 

 

 

(6.51) AVATARA ADI DA: Tcha.

 

 

 

Om Sri Adi Da, Avatara Hridayam

 

 

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


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