The Grid of Attention – The Completing Discourses of the 25-Year Revelation – Adi Da Samraj





The Completing Discourses of
the 25-Year Revelation –
Table
of Contents



The Grid of Attention

August 15, 1995

 

Shortly after the excerpt below begins, Adi Da Samraj
decides to speeds directly into the speaker phone, rather
than having His words relayed to devotees by Quandra Mai
Jangama Hridayam. The effect of His voice being suddenly
amplified via loudspeaker to all devotees in and around the
Communications office was arresting. Devotees immediately
felt drawn directly, into Beloved Adi Da’s intimate sphere,
and all sensed that there was a special import to the words
Beloved Adi Da. was choosing to Speak.

Furthermore, Beloved Adi Da paused briefly before
continuing His Discourse, obviously preparing very
deliberately to correct the conventional misconceptions
regarding the process of attention and how it functions in
relation to the body-mind and Consciousness. Then He
proceeded to speak to His devotees in slow, measured
phrases, periodically checking with them to be certain they
were clearly understanding His clarifying words.

 

DEVOTEE: Beloved, in a recent phone gathering, You spoke
about how attention does not move. That was an extremely
useful “consideration” for us, pointing out how our actual
subjective experience of attention is that it does not move.
In that particular conversation, You were especially talking
about people being able to feel You at any distance, so that
there was no geographical movement necessary for attention
to rest on You.

After that conversation, some people were studying
various passages in Your Source-Texts where You do speak
about attention moving. It’s obvious that You’re using the
word “move” in a different sense in the Source-Texts, but we
wanted to make sure that we understand this completely
clearly.

ADI DA SAMRAJ: I already explained Myself about this the
other night. It is a matter of convention, to refer to the
movements of attention. And so I use that language rather
commonly.

DEVOTEE: We understood that when You speak of attention
moving, that is another way of describing the fact that the
focus of attention changes. Since attention is not a feature
of the gross realm, it is not associated with movement in
the gross realm, is that correct?

ADI DA SAMRAJ: Yes, it is, obviously. On the other hand,
you could say that the gross realm is attention itself. All
objects are attention itself. Therefore, attention does not
have to move to get to any object.

[DEVOTEE puts Beloved on speaker phone.]

ADI DA SAMRAJ: I decided at this point that I would just
put it on speaker phone.

DEVOTEE: Yes, thank You, Beloved. It’s so wonderful to
hear Your Voice.

ADI DA SAMRAJ: Attention doesn’t move to get to objects.
There are no objects, so to speak, in any independent sense.
Attention is always in place. It doesn’t have to move to get
to any object at all. Whenever there is an apparent object,
it is one with attention. So in this sense, there is no
difference between attention and objects. Objects are merely
apparent, they are nothing but the grid of attention itself.
The will associated with attention simply moves the grid, so
to speak. The whole field of attentive awareness is like a
large grid.

You’ve seen grids in the school room, those things made
of horizontal and vertical lines?

DEVOTEE: Yes, Beloved.

ADI DA SAMRAJ: You can think of attention in this way,
then, as being an unmoving point on a grid, a grid of
infinite size, made of horizontal and vertical lines, or in
other words, made of an infinite number of possible points.
If attention appears to move or is willed to move, so to
speak, it’s the grid that moves. The point of attention is
the same; it never moves. The grid apparently moves. And
apparently then, attention is shifted to another point on
the grid. That point coincides with the object of attention
in any, moment.

Fundamentally then, in terms of the mechanics of
attention, that is all there is, this point of attention and
the grid, which is the field of apparently modified energy,
taking on the apparent form of objects or points in
space-time. So in terms of the mechanics of experiencing,
there is the unmoving point of attention and the apparently
moving grid, associating attention with different
modifications of energy, moment to moment. Then, in Truth,
there is neither attention nor the grid, there is simply
Consciousness itself and Its inherent Radiance.

So attention and the grid, or attention and any apparent
object, is the conditional form of the Ultimate. Do you
understand?

DEVOTEE: Yes! Thank You, Beloved.

ADI DA SAMRAJ: Even though there is only this grid and
this fixed point of attention, speaking in conditional
terms, you perceive it to be objects and spatial conditions
and time conditions and so on. All these pictures and so on
that you call the world, experience. But it’s just an
illusion made by this apparently fixed point of separate
attention and this mechanical grid. And something like that
is what is going on in the brain, you understand?

DEVOTEE: Yes.

ADI DA SAMRAJ: When you are seeing objects and so forth,
you imagine that you’re looking into an objective space. But
the mechanism that is showing you visual objects is this
brain intermediary, and the visual cortex functions very
much like I just described. It’s a kind of energy grid, that
associates the fixed point of attention with apparent visual
modifications of energy. If you weren’t identified with the
body and therefore with a spatial concept of your existence,
all you would see is this grid. And what is it ultimately,
anyway? It’s just an illusion or a conditional
representation of Consciousness, which is one with Its own
Energy. In conditional terms, attention is one with its
every object. There is no difference between Consciousness
and Energy, and therefore, there is no difference between
attention and its any object. Don’t you know?

DEVOTEE: Yes, Beloved. Then this is obviously the
Realization in the “Perfect Practice”, that Standing Prior
to objects is the same as Standing Prior to attention.

ADI DA SAMRAJ: Mm-hm. But also in the seventh stage of
life, everything is Recognized. There is no difference, no
separation, between Consciousness and Its own Energy,
between Consciousness Itself and Energy Itself. They are
inherently one. So also then, for one thus awake,
Recognizing whatever arises, there is no difference between
any object and Self-Existing, Self-Radiant Consciousness
Itself. It is merely an apparent modification of that,
without limitation.

But also then, attention is recognized in the context of
any object. There is no difference between attention and any
object, there is no difference between Consciousness and Its
own Energy, there is no difference between Consciousness
Itself and anything that appears to arise. There is only one
absolute condition, and there is no illusion in the seventh
stage of life. It is in the most positive sense utterly
disillusioned, or free of illusion. So That Which Is, Which
is One, is inherently obvious to one thus awake. And it is
also obvious to such a one that there are no independent
objects and there is no independent attention.

But it is also true right now, in the case of every one
of you, that there is no difference between attention and
its any object. You propose a difference, you imagine a
difference, you suffer the illusion of a difference, just as
you also forget that no matter what arises, you’re the
Witness of it. You’re not identified with the body or the
mind, but are simply identified with Consciousness Itself,
Self-Existing and Self-Radiant, and you can see clearly that
there’s no difference between attention and object. And that
there truly are no objects. There is only Awareness itself,
in its own infinite Field of Radiance.

It is the case right now with you all. You don’t have to
be changed in any way for this to be so; it is simply so,
inherently so, always already so. It is not noticing it
because you are presuming illusions based on
self-contraction and identification with the body position.
Truly, always and already, you are even in the conditional
context unmoving attention against the grid that is
undifferentiated, nothing but Light Itself.

So what about all this? You brought it up, so what about
it?

DEVOTEE: Well, first of all, thank You, Beloved, for this
Instruction. It makes extremely vivid the matter of the
seventh stage Recognition of everything that arises. And
then I presume that in the various stages of life, one of
the things that differentiates the different stages of life
is that attention will only move in a certain range of that
grid?

ADI DA SAMRAJ: It will only associate itself with a
certain range of the grid?

DEVOTEE: Yes.

ADI DA SAMRAJ: Yes. But the objects aren’t different from
one another, nor are they separate from attention itself.
Truly that is the case.

DEVOTEE: The differences only appear because of the
presumptions that we are making, is that it?

ADI DA SAMRAJ: Yes: Someone asked Me the other night,
what do I see when I look at you all in a room? All there is
is Self-Existing, Self-Radiant Consciousness Itself. It
stands in apparent association with the conditional domain.
I simply perceive a pulse in the midst of an infinite
undifferentiated grid. I Recognize it, and I am responsible
for the pulse.

DEVOTEE: Ah, Beloved.

ADI DA SAMRAJ: It’s also in visual terms called the
bindu, you see, the source point. It may be visualized as a
kind of object in subtle consciousness, subtly-manifested
consciousness. When it appears as an object, it appears to
be a blue point of light, what Baba Muktananda called the
blue pearl or the blue bindu. Its core is infinite white
brilliance. It can be peripherally associated with other
colors, it seems to change its color. But ultimately it is
not visualized in the ultimate condition beyond difference.
It is as I’ve just described it to you, a pulse.

DEVOTEE: Beloved, is that a pulse in the tactile sense?
You’ve spoken about how touch is the primary…

ADI DA SAMRAJ: There is nothing bodily about it.

DEVOTEE: There is nothing bodily about it?

ADI DA SAMRAJ: It is in the Infinite Field of the
Self-Condition. And everything is in that pulse. And I touch
and affect every thing and every one by what I do with that
pulse. If I want to function or appear in conditional terms,
I simply appear through the core of that pulse, or otherwise
look through it.

Appearing through it or looking through it, there can be
all the seeming perceptions and so forth that even others
may commonly experience. But truly, all I experience is this
core pulse in the midst of My Own Infinite State of Being,
Love-Bliss Itself. There is simply that Infinite Love Bliss
or the “Bright” Itself, Which is Consciousness Itself,
Self-Existing. In terms of My apparent association with the
conditional domain, there is that pulse.

And therefore, it is very simple for Me to do everything
I do. It is not complicated. You are complicated.
Appearances are complicated. Reality is not at all
complicated. You are simply appearing as a point of
attention associated with an infinite grid of light, and yet
you imagine or presume all this complexity that you call the
world. Stand back in the Source-Position, and you see how it
really is. And in that Position, it is realized that all of
this complexity is mere imagination. In Truth, you never
experience it. You are not where you think you are, anymore
than you are where you think you are when you are in a
dream.

Nonetheless, as long as you think you are where you think
you are, conditional existence is a serious matter, filled
with all kinds of laws and paradoxes and obligations. And
you have sadhana to do. If you stand in the Source-Position
itself, you have no sadhana to do. So you have to do sadhana
until you stand in the Source-Position. Standing in the
Source-Position is what Enlightenment or ultimate
Realization or Divine Self-Realization is all about. You
understand?

DEVOTEE: Yes, thank You, Beloved. This is sublime
Instruction.

ADI DA SAMRAJ: What else about it, then?

DEVOTEE: Anthony is mentioning that You have written
about the vibratory field of cosmic energy. Is that another
way of describing this pulse that You mentioned just
now?

ADI DA SAMRAJ: You’re talking about something cosmic; I
am not. I’m talking about the Divine Self-Condition. The
vibratory field within the cosmic domain is a different
perception, associated with the point of view of conditional
experiencing. It is the Shakti acknowledged by embodied
beings or conditionally manifested beings. You
understand?

DEVOTEE: Yes. Beloved, is there some kind of connection
between the pure You’re speaking of and the physical pulse
in the human body, the heartbeat?

ADI DA SAMRAJ: That again is physical. I’m not talking
about something physical.

DEVOTEE: Is the perception of Your Divine Pulse something
that would be the case for any devotee who realizes the
seventh stage of life, or is this part of Your unique
Siddhi?

ADI DA SAMRAJ: We’ll have to see [laughter]
Seventh stage realizers among My devotees are not My
successors, you see.

DEVOTEE: Yes, I understand that.

ADI DA SAMRAJ: They are invested in the same
Realization. This doesn’t mean they will manifest My Siddhis
in any intentional sense. But they certainly will be aware
in fundamental terms of that I am talking about. For the
seventh stage Realizer, there is only Self-Existing,
Self-Radiant Consciousness Itself. And everything that
arises is inherently Recognized as a merely apparent and
non-binding, transparent, un-necessary, merely apparent
modification of That.

So the devotee who Realizes the seventh stage of life
Realizes this. Such a one does not stand in the position of
the body-mind. It Stands in the Prior Position of the Divine
Self-Condition Itself. And that is the Position in which
Divine Recognition is demonstrated, you see?

DEVOTEE: Yes. Thank You, Beloved.

ADI DA SAMRAJ: Even now, you are not the body. You are
attention. The body is an appearance to attention. But when
you speak, you talk about being the body, you refer to
yourself in bodily terms and refer to Reality in terms of
the apparent relations of the body. You don’t presume that
you Stand in the Position of the Witness. You certainly do
not presume that you Stand in the Position of the Divine
Self-Condition. But you don’t even presume you stand in the
position of attention! You presume you’re the body, one of
the objects of attention. Why do you do this?

DEVOTEE: Because I’m contracting.

ADI DA SAMRAJ: Hm?

DEVOTEE: Through a mistaken presumption that I am the
body-that what happens to the body is what happens to
me.

ADI DA SAMRAJ: Yes, I know that that is what you are
presuming, but why are you doing that, when only a moment of
attention, clear attention, would prove to you that it is
not so. The moment you’re simply standing as attention, in
functional or conditional terms, and have any experience of
any object, any condition, any thought, whatever, you put an
indescribable stress on the point of attention itself, and
then a thought appears, or a sensation appears, or a
perception appears. You do this operation every moment, but
you don’t notice that is what you’re doing. You say you’re
doing something else, because as soon as you put this stress
on the point of attention, something arises. You identify
with what arises, or otherwise dissociate yourself from what
arises, but, in other words, you become completely involved
in the appearances of arising, and forget how you got the
experience to begin with. To think, for instance: You don’t
think first, and then think, do you?

DEVOTEE: No, it’s very spontaneously arising.

ADI DA SAMRAJ: By simply putting a kind of stress on the
point of attention, a thought appears. But you don’t think
in order to think.

DEVOTEE: No, not at all.

ADI DA SAMRAJ: The same with everything else that appears
to arise. You don’t do something physical in order to feel
the body. You directly feel the body, by allowing stress on
the point of attention to generate that appearance in the
field of attention. You don’t think in order to think, you
don’t emote in order to emote, you do not do something
physical in order to have the feeling of being physically
existing. So if none of these experiences are caused by
their likeness, then how do you get to have these
experiences? You’re doing the same thing in every case.
You’re putting stress on the point of attention, and then
spontaneously, magically even, an object arises that
corresponds to that particular stress.

It is the field that appears to change, it is the grid
that appears to change. Attention doesn’t create it.
Attention doesn’t move. It is always one with that grid,
that grid of energy. Mysteriously you put stress on the
point of attention. In other words, by attention, you put
stress on the grid. Automatically a thought arises, an
emotion arises, a physical sensation arises, a perception
arises, an object of any kind arises. None of that is in
attention itself; it is in the grid, in all the presumed
structures of modification, that have been made to arise in
that grid by this very operation of stressing the grid by
stressing attention. You don’t really think then, at all. Do
you understand?

JONATHAN: Yes, Beloved. But there is one thing that I
don’t quite understand, when You say “you put stress on
attention”. I can’t understand who “you” is anymore.

ADI DA SAMRAJ: We are just talking about psycho-physical
operations now, or conditional operations, so in such an
apparent event “you” are attention. Simply that. But
attention is one with its grid of energy. It is never
separate from any object. Attention simply places a curious
stress on the grid itself.

JONATHAN: And attention presumes itself to be identified,
to be a certain portion of the grid, a certain very limited
portion of the grid?

ADI DA SAMRAJ: Everything is in that grid, including the
subtle operation-so mind and so on. These all become
associated with attention by habit of association, habit of
presumption. They become activated spontaneously through the
simplest act of stressing attention. It is not that
attention creates anything. These mechanisms which were in
the grid make the changes, generate the thoughts, the
feelings, the sensations, the ideas, the perceptions. They
were all sort of in the grid. You can imagine it to be
something like an immense computer then, you see. Attention
doesn’t think, you see?

JONATHAN: Yes.

ADI DA SAMRAJ: How do you get to have a thought? Standing
as attention, you don’t think. Curiously, you can enjoy the
appearance of thinking, but what do you do to do so? You
don’t think in order to think, you see? You do something
mysterious with attention in its grid. Attention is never
separate from the grid itself, therefore, it is never
separate from appearance. It may presume in the mechanisms
appearing to attention, that it is an appearance of some
kind, a body mind, and so on. It suffers illusions. This is
why ultimately, one must Realize one is not attention, but
one stands as the Witness. And then one must find the
Source-Condition that is otherwise appearing as the Witness.
To be attention is to be bound to the illusions in the grid.
So how do you get to think then, Jonathan? How do you get to
speak, which is an expressed form of thinking, generally? Do
you think thinking into thinking? Or is it just happening
mysteriously at the point of attention?

JONATHAN: It is just happening, definitely.

ADI DA SAMRAJ: What did you do to speak just then?

JONATHAN: I didn’t do anything at all.

ADI DA SAMRAJ: When you were apparently initiating
speaking, how do you get to do it? How do you know what you
are going to say? How do you know what you are going to
think before you think it? Why, when you intend to think,
does it turn out to be some kind of, in general, meaningful
thought, if you don’t think first? If you don’t think before
you speak, how does it make any sense? If you don’t think
before you think, how does thinking make any sense? how do
you know what you are going to think before you think it?
You intend to think about something, all of the sudden in
general some reasonable meaningful thought process takes
place but you didn’t think it beforehand. So how does it
wind up happening at all? Or how does it wind up being
meaningful or reasonable if you don’t think about it first?
Do you have any sense of how to answer this at all,
Jonathan?

JONATHAN: Well, You have just given tremendous
Instruction, Beloved. I understand You to have been saying
that attention brings itself into conjunction with parts of
the grid that are meaningful by their own nature, at least
to the perception of attention they are meaningful and they
spontaneously are thoughts and speech patterns and so forth
spontaneously arise in that conjunction.

ADI DA SAMRAJ: Do they make any sense to attention? Does
anything at all make any sense to attention, attention
itself?

JONATHAN: No, attention itself seems more like a….

ADI DA SAMRAJ: Attention does not know any meaning
whatsoever. The mind knows meaning. But the mind is another
apparent object of attention. Attention does not know any
meaning, otherwise attention would think. How could
attention generate a thinking mind, which is, in general,
full of meaning if attention itself stands prior to meaning?
Attention knows no meaning whatsoever. Attention does no
thinking. Otherwise, it would think thought. It would think
in order to think. So to find thought meaningful, you have
to stand in the position of the mind. You have to relinquish
the position of attention, you see?

JONATHAN: Yes, thank You, Beloved.

ADI DA SAMRAJ: Presume that you are the body, you have to
be associated with the mind and identify with the body. To
do all of that, you have to relinquish the position of
attention. But you can’t really dissociate from the position
of attention. You can’t be anything but attention which is
prior to thought, prior to mind, prior to the body, prior to
perception, prior to the world. So illusions are not in
attention itself. They are the product of presuming to
relinquish the position of attention and be identified with
the appearances in the grid. When that becomes habitual,
then habitually you relinquish the position of attention and
its Source. And you lose your True Self. You must go back to
the Source.

Well, one of the traditional ways of doing that, by
analysis anyway, is to observe. And you see that everything
is an object. The body is an object to you. You observe the
body. Emotions are an object to you. Energies are object to
you. You observe these things. Thoughts are object to you.
You observe them. So what is your position then? It is the
position of attention. Well, what is the position of
attention? It stands in the Witness. The true position is
actually the Witness. Well, what is that which is appearing
as the Witness? It is the Self, prior to all objects, prior
to attention. It is Consciousness Itself. Enter into this
most profoundly by Grace and you Realize the True
Self-Condition.

Sadhana is a progress like that, but it is not mere
analysis. It is analysis, nonetheless. It is obviously true
any moment in which you engage it. You talk as if you are
identified with the body, but look: You are observing the
body. You are attentive to the body. But more than
attentive, you are merely Witnessing it. More than merely
Witnessing it, you are That Which Is Appearing as the
Witness. Sadhana is simply a process in-depth, leading to
the Realization of the Ultimate Subjective or Self-Position
of Reality.

When you truly enter into Spiritual sadhana in My
Company, you are drawn, attracted by Me, into the
Source-Position. If you are merely attentive to the effects
of My Spiritual Presence, however, you will be drawn into
the realm of experience-perhaps unfolding subtler
experiences, but nonetheless, it is the realm of experience,
in other words, the realm of objects. Therefore, seeing is
not about experiences of My Effects, My Spiritual Effects.
It is about locating Me and being drawn by Me to the
Source-Position. You would be making an error, you see, to
focus on the effects of My Spiritual Presence, rather than
to focus on My Spiritual Presence itself. This is the common
error.

So I have pointed out, even beginning devotees can have
Spiritual experiences of Me, experience My Spiritual
Effects. But they notice all of this in a self-referential
manner. In other words, they experience Me as experiences,
rather than experiencing Me. They become attracted to the
experiences themselves. They still make references to
themselves in the midst of these experiences. They are their
experiences.’ So only when there is a certain maturity, only
when there is true hearing, that the devotee is equipped to
do Spiritual sadhana in My Company-because it is not the
sadhana of Spiritual effects. It is the sadhana of, by
Grace, being attracted to the Source Position, to the root,
which is attention. But attention is merely a knot. It is
the causal knot. So it is an attraction even beyond that
root to the Witness-Position and beyond.

This is the Spiritual sadhana in the Way of the Heart.
Whereas, the traditional Spiritual sadhana is what I call an
evolutionary sadhana. It is an experiential development in
the context of the developing stages of life. It is a kind
of self-developing process, ego-developing process. It is an
enlargement of experiencing. But that is not the Spiritual
sadhana in the Way of the Heart. There may be such
experiences secondarily, but they are not the key to the
sadhana. They are not the principal of the sadhana. You
understand?

DEVOTEE: Yes, thank You, Beloved.

ADI DA SAMRAJ: The Way of the Heart, the Way I Revealed
to you, is the Wav of Realizing the Divine Self-Condition,
Source-Position, rather than the cosmic way, or an
evolutionary way of developing the illusion of separate and
cosmic experience.