Being Without a World -The Completing Discourses of the 25-Year Revelation – Adi Da Samraj

The Completing Discourses of the 25-Year Revelation
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Being Without a World

May 19, 1995

During the month of May 1995, Beloved Adi Da was
developing the “Consideration” of what it actually takes for
devotees to enter into the “Perfect Practice, including the
transcendence of the ordinary human urge to identify with
the body-mind. In the following excerpt from a Talk Given on
the evening of May 19, Beloved Adi Da speaks of how human
beings do not take into account the profound implications of
their presumed need to identify with the body-mind. Perhaps
the greatest of these implications is simply the fear of all
that is suggested by not presuming such identification.

ADI DA SAMRAJ: One of the inclinations people may have in
the context of the first five stages of life is the
inclination to make conditional existence perfect or to
perfect the body-mind. It is an illusion, but it is
certainly an effort that people make and that they even
idealize in a way. They idealize this notion of the
conditional existence of the individual personality becoming
perfect-a utopian world, an immortal ego. These are not
possible, but it is an idea people can get and they can do
various things that they hope will produce that effect.

But the Realization of Perfection is the Realization of
That Which is Inherently Perfect. Perfection is not in
conditions-Perfection is Prior to conditions. Therefore, the
sadhana must pass from an exercise of the body-mind, done in
the context of the body-mind, to an exercise in the Domain
of the Perfect, Prior to the body-mind. But you have to
prepare yourself for that, by growing beyond, being purified
beyond your egoic identification with the karmic personality
or the body-mind.

One of the principal fears, sometimes declared to be the
great fear described in the ancient traditions, is the fear
of being without a world. The body-mind cannot become
perfect, the world cannot become perfect, but you are afraid
to do without it. However, there is no world in
Consciousness Itself. Until you Realize the Witness-Position
as such, undeniably-and that cannot come about as a result
of seeking-until you are truly established in that Position,
fundamentally you would not choose it. And that is why you
cannot be stable in it.

There is a fundamental fear of being without a world. So
you try to make it perfect. That is one of the motives: to
make it perfect, to live forever. So you are always
servicing this impulse to always have a world, and have it
also be basically comfortable at any rate. And that being
the case, how could you take up the Witness-Position, which
is inherently without a world? So you always move out of
that Position, even if you can notice that it is so in some
moment or other. You all immediately move out of it, because
what you do not like about it is that it is without a

So until you are so stabilized by purifying sadhana that
you can accept the Witness (it is always already the case,
so you cannot seek it or create it, therefore it is about
accepting it-it is just so and you have no movement to
abandon it), you will always abandon it in order to get
yourself a world.

Because people are full of fear, they are identified with
the body-mind. The energies from the Domain that is Prior to
conditional existence are then passed into the cosmic domain
into the apparently personal existence, such that the
sensation of the knot, the difficulties, is intensified by
that very fact alone. The being is already apparently in a
world and does not want to be without one, and therefore
does everything possible to continue to have a world.

CAROLYN LEE: Beloved, it seems interesting that in the
first five stages of life the self-contraction has taken
this form of wanting to make sure of having a world, but in
the sixth stage it is about not having a world, in some

ADI DA SAMRAJ: Exactly that! But the sixth stage of life
is not only about the device or exercise to not have a
world, it is about entering into that Domain that is Prior
to the cosmic domain. And this is why, traditionally, sixth
stage disciplines were not given to householders or to
unprepared people. They were given to advanced ascetics, or
advanced renunciates in one form or another, who had come to
the point of relinquishing attachment to having a world, or
to being a separate being within a world. People in the
context of the first five stages of life generally do not
have that disposition. They very much want a world, and do
anything to keep having one. So profound detachment must
awaken, such that Identification with the Source-Condition
Prior to the conditional worlds is established. And so in
the traditional setting people were not given this profound
practice that transcends worlds, conditions, separate
person, and so forth, until they exhibited certain signs,
unique signs.

CAROLYN: In a sense, though, in the traditions, they were
shutting out the world. They were excluding the possibility
of a world.

ADI DA SAMRAJ: In the sixth stage context, yes, just in
that context. Not otherwise. All the traditions associated
with the first five stages of life are about having a world,
and being a self, or separate individual, within it. They
may have pursued certain kinds of absorption that
transcended involvement in the world, but those were
generally brief, not eternal anyway. It was about cosmic
fulfillment, therefore. At most, absorption in the Power and
Light that is the Substance of the world. But they are not
about Realizing That Which Inherently Transcends all worlds,
Inherently Transcends the cosmic domain itself.

Attention wants to have a world and insists on doing
everything possible to have a world-not only a world, but a
congenial one, because attention is identified with the
body-mind. And no body-mind wants nothing. Identified with
the body-mind, you are horrified by the prospect of absolute
isolation. You exist as a personality with all of its
inclinations and wants for a world, associations, congenial
ones at that.



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