The Basket of Tolerance – Cosmos


Adi Da
Samraj


 

THE COSMOS

by Bubba Free John (Franklin
Jones)

The beginning of the book is not
page nine, beginning the Life of Understanding, a
biographical section, the beginning of the book is the
prologue, the Heart of Understanding, And this prologue
contains a thesis and a claim, which is the central
proposition of the entire book, And that’s why it’s here, So
it would be appropriate to read it,

“Death is utterly acceptable to
consciousness and life.” This is a thesis and a claim. An
unusual one, How could death be acceptable to life? It seems
to be the opposite to life. How could it be acceptable to
consciousness. It seems to contradict consciousness, So this
is an unusual claim, a paradoxical claim. Death is utterly
acceptable to consciousness and life.

“There has been endless time of
numberless deaths, but neither consciousness nor life has
ceased to arise. This is part of the defense of this thesis.
If death were the entrance of the devil, or the great
negation of manifest life, it would gradually bring it to an
end. It would make life and consciousness obsolete. But
‘death has been a manifest function throughout the entire
history of this apparent world, for instance. Death has been
going on from the beginning of time on this planet.
Throughout all human history, death has been the continuous
experience of mankind, and yet mankind hasn’t ceased to
arise, Death has been the continuous experience of all forms
of life, and yet life continues to appear, Conscious life
and air-pie life, in all its forms, continues to arise, even
though death is the continuous prominent. event in the
experience of life.

The felt quantity and cycle to death
has not modified the fragility of flowers, even the flowers
within our human body, Examine flowers, examine the delicate
structures of the world, If death were what it seems to be,
what we assume it to be from the point of view of our
willful and Narcissistic attempt to survive in a particular
form without change, if it were what we conceive it to be,
why wouldn’t something as fragile as flowers, for instance,
begin to show the effects? Why do flowers continue to
manifest, open, full, brilliant, alive without the quality
of contraction, if death were what we think it is? Just so,
the flowers, the open, living, psychic, subtle life within
us has not in itself been made obsolete by the endless death
that is periodically experienced by all entities. As soon as
we turn to these functions in ourselves we see ‘hat they are
alive, full, completely available. The only thing that
suppresses them is, in fact, this notion we have of what
life is. This willful thing we add to life is what makes
life shrink and contract and become obsolete. Life in itself
is not modified at all by the quality of death, nor is
consciousness, real consciousness.

Therefore, our understanding of
consciousness in life must be turned to that utter inclusive
quality, that clarity and wisdom, that power and untouchable
gracefulness this evidence suggests. This evidence of the
flowers. We must cease to live in our superficial and
divided way, seeking and demanding only consciousness and
life in the present form we grasp, avoiding and resisting
what appears to be the end of consciousness and life in
death.

In other words, this ordinary
strategy of identification with present structures and the
attempt to make them survive against odds persists without
change. This whole strategy that is a reaction to the
conception of what death is – death as an obstacle, death as
an obstruction, death as en end or threat – this whole
strategy must be understood, and we must turn instead to the
quality, the genuine quality, which even the simplest
evidence suggests is present in the world.

The Heart is that understanding,
that true consciousness, that true life that is under the
extreme conditions of life and death. The heart is this true
life, this true consciousness that lives and is continually
refreshed, and is unmodified, even though death is an aspect
of its process, Therefore, it is said that One that is, is
neither born nor come to death, not alive as the limitation
of form, not rendered in what appears, and yet it is the
living One, than which there is no other, appearing as all
of this but eternally the same. That One that is reality,
very reality, Real-God, real form, the God-Light, the
ultimate nature, the very Heart. This is the One that lives,
that is, that exists, whether the present condition is that
of life or death.

It is in the enjoyment of the Heart
or the very quality, the very reality that the paradoxical
nature or all manifest life is clarified. There is only the
constant knowledge and enjoyment of the Heart, moment to
moment, through the instant of all conditions of appearance
and disappearance.

So this whole series of paragraphs
is a thesis and a defense of that thesis, a description of
the import or ultimate implication of that thesis, It ends
with this claim: (For if you’re going to make all such
statements you have to make your credentials. How can you
support this claim, apart from the argument.) Of this I am
perfectly certain. How can you be perfectly certain of this?
I am That. Only One who is That could be certain of it. It
is only in the perfect realization of this ultimate nature,
this ultimate reality that such certainty exists. And the
One who writes this book makes this claim. And this claim is
not an exclusive claim. It’s not one that demands
fascination. It is a hopeful claim for other beings, all
beings. It is not an assertion of prominence. It is simply
an assertion of happiness, and an assertion of that which is
the very condition of all beings.

At the beginning of the first
section, I thought it was appropriate to discuss some of the
larger questions or implications of the book. It opens up
right away after the prologue: Right away it starts talking
about some very sophisticated things, relative to the
“bright”
in childhood. Behind this description of the “bright” in my
experience as a child, as a baby, there is a vast cosmic
system that’s assumed, implied by all of this. So I thought
it was appropriate at the beginning to discuss some of these
things.

What kind of a cosmos or a world or
larger reality do, we exist in if the functions and
phenomena described in the first part of the Knee of
Listening are true? The world of the One who is writing this
book is quite different perhaps than the world assumed in
our ordinary conversation, our ordinary social
understanding. Of course there’s no absolute description
that can be given of the cosmos, or of the absolute
condition. But something can be said descriptively that is
suggestive and meaningful. I’ve described the aspects of
this a number of times before, but in this particular case I
want to speak not just about the internal system, this
sphere of our own functional existence which I’ve described
a number of times. I want to particularly talk about the
larger condition

The essential fundamental reality is
not speakable, not describable, formless, absolute, perfect,
infinite. And I call this One Real-God, the Reality that is
God, and the God who is Reality, this perfect nature, called
Brahman, called the Father, Allah, the Absolute Deity. And
from this perfect One arises perfect Light. This Light is
the perfect reflection of this perfect nature, and it is
also eternal, beginningless, endless. And this aspect of the
eternal reality I call the God-Light, the God who is Light,
and the Light who is God.

This unspeakable God and his
infinite Light, are the larger equivalents of which the
Heart and the “bright” are the intuited reflection. Amrita
Nadi is the form of our intuition of the Ultimate reality.
It is the perfect reflection of the Ultimate reality. Amrita
Nadi is the relationship between the unspeakable Clod and
the God-Light, between Real-God and the God-Light. The
relationship between these aspects of the infinite One is
intuited as Amrita Nadi. This God-Light and Real-God are
eternal, perfect. They do not come to an end, nor do they
begin.

And there is an absolute, timeless
infinite, untouched, perfect realm, not describable, which
is eternal. And you can call that heaven if you want. It is
the God-world. Coming out of the God-world, the God-Light,
descending from it, just as the God-Light reflects the
perfect God, the Real-God, there is a reflection of the
God-Light. That reflection is all of the infinite numbers of
universes and non-universes, the entire, indescribable
cosmos, of billions upon billions upon billions of
universes, and possible states and worlds with all kinds of
paradoxes. Within our single universe there can be infinite
numbers of other universes, Within this universe, simple and
apparent and visible to us, there are infinite numbers of
other universes, existing coincident with this one, and yet
with different energy frequencies, different time,
relationships. The entire manifest cosmos is a vast,
paradoxical entity, and it is a reflection of the
God-Light.

So all of these manifest worlds
appear as reflections of the Divine. And just so, just as
they reflect it, the energy that is being reflected also
returns. No light simply gets thrown onto a mirror. It is
bounced off a mirror. So that manifest cosmos, the
conditional universes which reflect the infinite God-Light,
all have this circular, descending-ascending structure. So
the worlds descend from the God-Light and return, like an
infinite circle or bridge of qualities, from the moat
perfectly subtle descending down to the moat absolutely
solid, inert forms, and then again ascending through degrees
of subtlety. Real-God and the God-Light are infinite and
perfect, beginningless, endless. The light that reflects
Real-God is as infinite and perfect as Real-God. They are
both the qualities of the ultimate God or
Reality.

But all of the reflected dimensions,
all of the billions and billions upon billions of
conditional states and worlds and entities are mortal,
conditional, temporary, not themselves the Truth. They are a
process. And quite naturally, then, there are two ways in
which to live in any manifest condition. There is the way of
living it as it is, in right relationship to its source and
ultimate function; and then there is the other way, of
buying it, of living the condition itself, living from the
point of view of the apparent condition, without taking into
conscious and living account, all of the subtler implied and
not necessarily conscious aspects.

So all beings are obliged to become
conscious of their actual condition and their actual or real
condition is God. God is our condition, He is both our
ultimate nature and also the form of the process in which we
are appearing. Now within the range of reflections of the
ultimate Divinity there are many worlds, certainly many
conditions that are superior perhaps to the present world or
the condition that you’re in at this moment. And these can
be very distracting. But there is no world, no condition
that is a reflection of the God-Light that is not temporary,
that is not simply a form of change. So to become attached
to any condition in itself is the first rule of suffering,
to become identified with it, to assume the dilemma, the
proposition that it represents, and to pursue life as a goal
of release from that state or fulfillment of that state in
itself, any such movement is the rule of ignorance, the rule
of suffering.

So even the subtler forms of cosmic
existence are not the goal of consciousness, not the goal of
life. Any subtle process that distracts you from your
present state, is only a form of distraction into another
similar state. It’s an illusion, because to be moved into
another state, condition or world is not to have changed
your essential condition.

To be put into another condition has
not modified your strategy, has not modified your position
as a conscious entity, So you are brought into the same
condition of suffering ultimately, wherever you go. And it
certainly is possible to be distracted. It is possible to be
put into another condition. But as soon as that occurs, we
settle into the other condition, that other condition
becomes our present condition, and we begin to realize the
subtle suffering involved with being in a condition, being
within a karmic limitation.

So life in the universes always
becomes moment by moment the motivation to release. Ordinary
living always becomes dilemma and always instigates the
striving for release from dilemma, regardless of where an
entity appears, what karmic condition he arrives at. And so
he’s continually only exchanging one karmic condition for
the other, until the real process, the Divine process
begins. There’s an aspect of the fullness of the Divine to
reflect itself, so the Real-God becomes God-Light, but
without limitation, without illusion, without suffering.
Just so, God-Light is becoming all of the manifest worlds.
But if the Divine reflects itself without comprehending its
own activity, the Divine is becoming obsessed with its own
reflection. That’s the nature of Narcissus. So any manifest
entity, any conditional entity, who has not understood his
ultimate condition, his perfect and present condition, is
simply duplicating a possibility of ignorance that is latent
in the reflecting work of the Divine. Fullness
itself.

So we could say that the entire
cosmic process is a form of self-realizing activity within
the Divine Nature. And in the case of any individual
appearing in any time and place, the apparent purpose of
present existence is to create a confrontation between the
internal karmic tendencies that are latent within the subtle
life of that entity, confrontation between that and the
solidified, external conditions.

So the karmic entity, with all his
arbitrary tendencies, confronts a solidified, lawful
universe that exists over against his tendencies, in spite
of his tendencies. This demands adaptation on his part. The
process of that adaptation, is on the one hand the means of
purifying him of his tendencies, his karmic destiny. It can
either be a means to that purification or it can be a means
to the manipulation of karmic life itself, so that he only
takes on other tendencies, or exchanges present tendencies
for others. So there are two ways of life. There is one
lived by the law of karma, or change itself, in
confrontation with the solid world, the appearing world; or
there is the way of living from the point of view of Truth
or the actual, the real condition. When the entity lives
from the point of view of the real condition, then the
karmic condition, living within a manifest world, becomes a
purifying event, and he moves always into more and more
appropriate forms of action, and is released from the
limitation of tendencies so that he falls, ever more
perfectly into the prior condition, the Divine
condition.

And in the midst
of this purifying, spiritual form of life, the entity falls
through degrees of karma, from life to life, until he falls
into the God-world, or the world of the true Siddhas. There
are many worlds that are sometimes called the world of the
Siddhas in traditional literature, but these worlds are not
the God-world. There are many kinds of Siddhas (Siddha just
means, in common language, somebody who has accomplished or
realized some sort of extraordinary function, a siddhi of
some sort.) So many, by virtue of evolving subtle
capacities, pass into cosmic dimensions that are
extraordinary. And such beings can be called Siddhas, and
such worlds could be called Siddha worlds. But the true
Siddha is the God-realized Siddha, completed, fallen into
the prior and perfect condition. And the true world of the
Siddhas is simply the Divine Reality, the Divine World,
which cannot be described. What I mean by it truly is the
God-world. Within the traditional literature what is called
a Siddha Loka is still a conditional world, a dimension
within the reflected cosmos.

So the true Siddha
is One who comes out of the God-Light, out of the God World,
not just one who comes out of some extraordinary state into
a human birth, with various powers or whatever. The true
Siddha is one who lives in the God condition, while alive in
the manifest worlds. And he is not extraordinary, in the
most genuine sense, he is living, simply living, the
appropriate form of life, He is living the appropriate or
natural state, He appears extraordinary only over against
those who are living from the point of view of karma,
limitation, ignorance. But his assumption is that there is
only truth already, and that there is only God already and
that there is no world to be sought, no change of state to
be sought, as if it were the truth. But in the present
condition, Truth is the condition, God is the condition, in
this instant. So that Truth wherever you appear, whatever
condition has arisen at the moment, Truth is appropriate;
understanding is real intelligence, It’s never a matter of
seeking a change of condition or state or world, as if that
were Truth. It’s always a matter of realizing Truth or the
real condition under present appearances,

One who moves into relationship with
such a Siddha has fallen face to face with Real-God and the
God-Light. The Siddha, Heaven-Born One, manifests the heaven
condition to his devotee, so the devotee of such a Siddha
lives the heaven condition while alive, whatever condition
he may apparently be living. The Siddha brings the heaven
condition into the world and lives it and makes it entirely
available to those who will turn to Him, or Her. Such a One
doesn’t create the heaven appearance. In other words, be
doesn’t do all kinds of magic and make this seem like the
God-world. This world remains what it is, what its
appropriate, lawful appearance is. Perhaps he expands the
range of some of its faculties, but essentially it remains
what it is, what it latently is. It’s just that the God
condition becomes also the condition of the world in which
he is appearing. So this is the purpose of such Siddhas, to
appear in the conditional worlds and live the real condition
in the midst of those worlds for those who turn to
them.

Now such beings have appeared since
beginningless time in all the worlds, and in all forms.
They’ve appeared not just as human beings among human
beings; they’ve appeared as every kind of form or creature,
in every kind of dimension. It is the Divine work. But the
form of the Siddha that we are specifically concerned with
and that can become apparent to us and to this human
condition is the human Siddha, and the particular work of
the human Siddhas is, first of all, after taking birth, to
transform the psycho-physical entity, or function, in which
they are manifest. So you usually see in the lifetime of
such a One, a period of time of very difficult struggle,
because they must transform or evolve the psycho-physical
life that they are animating in a very brief period of time;
they must do in a very short time what all other beings by
tendency would take eons to do. So the apparent life of such
an individual is usually very dramatic, very intense. The
sadhana of such individuals is very intense, usually under
difficult circumstances, or very often is, at any
rate.

But In any case, their work is to
transform the psycho-physical entity, because when such a
Being manifests in the world, the levels on which He or She
is conscious, fully conscious of the function and perfect
condition they’ve come to demonstrate, that consciousness is
on a higher level, above the mind. What is gained by such an
entity coming into the human plane is all of the faculties,
beginning with the conscious mind down through the gross
physical existence, and those qualities are not in
themselves enlightened, full, unobstructed. They are karmic
in nature. So the same thing is required in such a One
that’s required in anyone else: transformation of this
obstructed, karmic, condition. It is just that such an
entity brings with it, latently, spontaneously, at the
profoundest level, the true movement that makes it possible
for this work to be realized, and so it generally does take
place in a relatively short time. Commonly it takes place in
some time in what would ordinarily be the first half of
life, and so many such individuals emerge to carry on the
next phase of their work about middle age, or in their
thirties. This is common, although it’s not an inflexible
rule. Many have begun their peculiar work very early in
life; others much later in life, This is just a common
case.

What the Siddha has become once this
period is done, this period of purification and
transformation of the psycho-physical entity, what he has
become at that point functionally is simply what all beings
should be, use has become truly ordinary he has become the
function in human terms, alive, with full consciousness as a
living instrument or function of the Divine life, and then
at that point the next phase of his work begins.

The first phase of his life is this
purification and demonstration actually of the process of
transformation. The early life of such an individual then
acts as a symbol and a guide to those that the individual
teaches later in life., But after this first phase of
transformation then comes the phase in which the Siddha
presents himself outwardly as teacher, Guru, master, to
others. So in a sense the individual announces his presence,
announces his work in some form or other and then lives that
process in relationship to beings who turn to
them.

So such Siddhas, these are the true
Siddhas, are the manifest expressions of the Divine work,
the Divine process, and this work is going on endlessly.
It’s coincident with the other work of creation or
reflection itself. It’s coexistent with it always. It’s not
a once-and-for-all process, there’s not just one Siddha, one
event of the Divine work. It’s continuous activity, and all
beings actually serve this activity, it’s just that there
are periodically and randomly the appearance of Siddha has
who assist the affair in a particular way.

In the Bhagavad-Gita, Krishna is
made to say that whenever there is a decline in the dharma,
in other words a decline in the understanding of the true
way of life, He, meaning Krishna, is God, alive, a true
Siddha, an incarnation. Whenever this condition appears in
the world then he takes birth, He takes form in the world,
in order to Instruct men again to restore the dharma, to
restore the way.

The next thing that should be talked
about, is the way in relation to such a One, the path or the
form of life that is generated in relationship to such a
Siddha. The individual, rather than simply resorting to the
teaching, has begun to resort to the Guru. He’s begun to
resort to the Guru as the man of understanding, and in this
process takes on more and more qualities of intensity, and
perceives more and more of the subtlety of the process of
Satsang. So as the student resorts to the teaching, a member
of the Ashram resorts to the teacher.

Now at some point this individual
becomes a disciple, and his resort to the Guru has become
intense; the purifying sadhana, the humanizing sadhana has
become fruitful. He’s become sensitive to the subtle
activities within himself and within the Guru, within
Satsang. So you might say that as the student resorts to the
teaching and a member of the Ashram resorts to the teacher
or the man of understanding, the disciple resorts to the
Guru or spiritual master. So a member of the Ashram resorts
to the Guru as the man of understanding, this paradoxical
individual. The disciple resorts to the Guru as the
spiritual master, the one whose mere presence performs the
unique spiritual activity.

But then there’s a stage beyond that
of the disciple. The disciple becomes involved in the
comprehension of subtle life, and all of the levels of the
manifest life, the processes that they involve, but when he
becomes a devotee, all of these processes in which he was
randomly involved as a disciple have begun to become second
nature to him, conscious and active, without necessary acts
of attention and of learning, and he’s begun to resort to
the true form of the Guru. He’s begun to resort to the Guru
in himself, as himself, for himself. So he resorts to the
Guru in his perfect form, the Guru as the Divine Form, and
the devotee also begins to demonstrate more and more of the
active qualities of the Divine activity in
himself.

Now the three major sections of this
book are not all written, communicated, from the same point
of view, The section on meditation, the Meditation of
Understanding and the Wisdom of Understanding, are both
written from one point of view, and the autobiography is
written from another point of view, because the purpose of
the autobiography is different from the purpose of the
teaching sections of the book.

So the autobiographical section is
written from an experiential point of view, the point of the
experience of one who is making this claim. But the “I” that
appears continually throughout this autobiographical section
is the “ego”, the personal “I”. Franklin, who has gone
through all of these experiences, this Franklin showing
himself as a character, as an individual, who went through
various states, experiences, and learns lessons. He’s an
ordinary “I” a person , and therefore he can be identified
with. He’s understandable, comprehensible, visible, natural.
And all of this was done because the purpose of presenting
the life of Franklin Jones here is in order to write a moral
tale, to write a story that has a moral. It’s the life of an
Individual in the form of lessons that have a specific
import. It’s my life in the form of an argument. It’s not
Franklin’s life itself. How could it be? That’s already been
done.

So this is the use of that life, the
communication about that life, in a form that is intended to
be useful to others. It’s not intended to fascinate people
with Franklin life. It’s intended to make Franklin’s life
usable as a lesson, to make it useful, then, beyond its own
time,

The “I” of the rest of the book, and
it rarely appears, it appears in a few places, but the
assumed communicator of the rest of the book is not this
personal “I”, this Franklin, this one who is learning
lessons. It’s the “I” of one in whom the lessons are always
already fruitful, one in whom the ordinary round or
extraordinary adventure is transcended in real meditation.
So the point of view of the latter part of the book is
without person as a medium, as a limitation. In the first
part of the book the person as a limitation or medium is
assumed and used, because only in that sense could it be
communicated. Otherwise the writing of the life, perhaps,
couldn’t have been done at all, or it would have just been
in the form of aphoristic assertions without any life. The
lessons themselves just would have been written up in sort
of holy terms. There would have been no life to show; there
would have been no way to use the life, to make it a
demonstration.

Now this first chapter, pages 9 to
11, are important. It contains another claim; there’s the
claim that this Franklin was born already conscious of
illumination, already conscious of that function and
structure and realization and enjoyment that this whole life
that’s about to be described is intended to demonstrate
piece by piece. It’s this whole life that appears, from
November 3, 1939, here intended to be a working out,a
visible demonstration, of something that already existed at
the moment of birth. Complications were thrown into that
life in order that it be a demonstration. And that’s the
purpose of the complications. It’s meant to be, this life
was intended to be, a working out within present conditions,
a demonstration within conditions that disciples themselves
will encounter, of the process of spiritual life that is
then the purpose of the second half of the book to teach.

Now the essential complication that
arises at birth, in this case, is that of birth itself. This
one who is apparently born is already conscious of this
illumination, this enjoyment, but he is born. In other
words, he has come alive under karmic circumstances, the
karmas of the lower nature for one thing, and the karmas of
the world in which this lower nature is a karmic
manifestation, and the karmas of all the other beings who
appear within that world, so this is the complication. This
is what makes this life that is here born a form of
adventure, a transformation. And the essential import of
this life from the point of view of this person, is that in
the midst of this adventure that is now about to be
described, there is a transformation of the lower vehicles:
mental, emotional-astral, vital, and gross physical. But the
assertion is made in this first chapter that even though
this adventure is about to begin, even though this
transforming process, transformation of the psycho-physical
life is about to begin, there was this prior enjoyment of
the very thing that is, on the last page, going to be also
the realization.

So in the midst of this life, the
various, peculiar functions of the reflected condition are
open to be purified, transformed, their obstructions
removed, so that this prior consciousness can be openly
lived and actually lived in these vehicles, in these
functions. And this will be the difference that is created
in this person; that will be the difference between this
first page, this first moment of life, and the end of the
autobiography. At the end of the autobiography this prior
knowledge and enjoyment will have become fitted to all of
the lower vehicles, so it can be communicated, and lived,
and demonstrated and enjoyed, also in the karmic condition,
without the karmic condition tending to exclude the
realization. So the whole descending, ascending, circuit of
life and all of its functions, gross, subtle, causal,
super-causal, all of that had to be transformed and fitted
to the Divine Knowledge which always exists.

Before I get into commenting on some
of the aspects of the first part of this autobiography, I
want to say something about the teachers who were met at
various stages in this process. Of course the ones that
stand out most obviously, seem to have the most obvious
importance, would be Rudi and then Muktananda, Nityananda,
and Maharshi, And each of these represents a particular
stage in this demonstration that is going on in this life.
In relation to Rudi, the sadhana that was done was the
sadhana of the descending force, and of the descended life,
the functional life. It was truly the most difficult stage,
because it deals with the most heavy, functional, life-level
sort of thing, so it’s the most obviously difficult stage of
sadhana. But it was in that period of living and performing
sadhana in relation to Rudi that all of this work in the
lower life was performed, essentially work in the vital, and
in the vital gross-physical mechanism and its emotional
components, But essentially in this descending functional
order of life that sadhana was performed in Rudi’s
company.

When this had become fruitful and
the next stage of the process was indicated, I went and
began to work with Muktananda. And with Muktananda the
ascending aspect of the circuit was lived, demonstrated, It
was in relation to Muktananda that the ascending or subtle
aspects of the spiritual process were generated end lived.
The culmination of the ascending process is the “bright”,
the illuminated consciousness, the spiritual light of
consciousness,

This aspect of the spiritual
process, this goal of the ascending life as well as source
of the descending life, the sadhana of that aspect of the
process was lived in relation to Nityananda and to other
subtle entities, influences that manifested during that
period; the Mother Shakti, many, many, many experiences, and
they’re certainly not all indicated there. But Nityananda’s
perhaps the primary Guru figure in relation to that aspect
of the process,

In Maharshi’s case, there was the
sadhana of the causal being, You must begin to see something
about the sadhana in each of these cases as well. The
sadhana in relation to Rudi was very difficult, aggressive,
muscular, active. In relation to Muktananda the ascending
process required certainly a certain amount of difficult
sadhana, but it’s already easier, it’s already more fluid,
simpler. In relation to Nityananda and the subtler
influences of the “bright” of consciousness, the sadhana and
the enjoyment were taking place at the same time. So nothing
was attained in the confrontation with Nityananda; the
confrontation was itself the enjoyment. So at this point the
sadhana has become so rapid that it’s coincident with the
experience itself. And Maharshi didn’t enter into the
picture in the path of the opening of the causal being, did
not enter into the picture as a form of sadhana at the time.
I don’t even talk about Maharshi in this book until after
the events occur, of which Maharshi is an example. But in
any case, Maharshi represents that aspect of the process,
descriptively, he represents that aspect of the process
which is the realization of the Heart, the prior nature, the
intuition of Real-God.

So what you see in the process of
the life of this one is a duplication of the spiritual
process, of the great process of the manifest world,
descending and ascending and fallen in the Heart. This is
also a recapitulation of all of the traditions of spiritual
life; religious, spiritual, philosophical, occult, esoteric,
but this was not the end. Beyond this falling into the
heart, there was another spontaneous realization, which was
the resurrection of Amrita Nadi, the Intuition of the
God-form.

And in this stage of Sadhana which
is the least available to description perhaps, the Divine
was the Guru, directly. From the beginning of this One’s
life, the Divine was the Guru, and the Guru took on apparent
functional forms at various stages in the sadhana of this
One. But then another instrument appeared, relative to the
sadhana of the next stage. So there was no single human
Guru, or manifest Guru from beginning to end for this One.
There was the most directly manifest, perfect Guru from the
beginning, the Divine. So God is the Guru.

 

Index

Beezone
– Introduction
Beyond
Provincialism

My
First Word

The
Truth Transcends the Body-Mind of Man

The
Gathering of Seven Schools of God-Talk
Tradition
of Adepts
Laughing
Man – The Basket of Tolerance

The
Basket of Tolerance Topics and Essay Lists

The Origins of The Basket of
Tolerance
Cosmos
Three
Dharmas
Invisible
Man

SummaryEsoteric
Anatomy and The Great Tradition

Epilogue

The Essence
of the Message of The Great Tradition