An Invitation

A Beezone Study

An Invitation

Opening of ‘The Ashram’ – April 25, 1972


Franklin Jones, 1968, Ganeshpuri, India


The following is from the early unpublished writings of Adi Da Samraj (Franklin Jones), 1970

he primary, present action of the avoidance of relationship is a contraction or separation at the primal center of life, at the origin of consciousness and energy, the Heart. It is perceived directly in the instance of radical understanding. This contraction is a folding away, a compulsive, solidification which at once creates “me” (identification, the point of contraction), all “that” (differentiation which is the result of the separation of “me” from all other forces – indeed, the contraction that is “me” creates the perception of everything “other”), and the whole adventure of desire (search, the compulsive, created need to rejoin and harmonize the artificial state of “me & other”).

Desire is a potent, motive force. The whole event of this contraction is not static and conceptual but a process within a continuous field of potency or energy. The divisions that are realized are an event in a field of force, and therefore the reaction or result is also a matter of force or energy. It is the tendency of disturbed force to regain the continuous flow or circuit that is original to it. Thus, the form of reality always tends to retain, reinforce or enforce itself. This tendency is active as desire. The pressure of this tendency acts in opposition to the created tendency to division, solidity, and separation, “me and that,” that is also the results of this contraction.

This dilemma is the essential structure of human burdens or suffering. It is the core of all traditional adventures, paths, and the usual life. It cannot be solved by any resort to this created structure itself. Therefore, no resort to desire or motive force, no resort to self-knowledge or the pattern of identification, and no resort to the organized pattern of differentiated entities, concepts, facts, and events is fruitful for mankind. This even though the whole history of human seeking is exactly an exploitation of these secondary means.

Only a rational, direct, radical and inclusive understanding of the dilemma itself is fruitful, and this occurs when all resorts are abandoned. All resorts are merely an exploitation of secondary facts or processes, and all paths merely reinforce the basic contraction that is suffering. There may be experiences of temporary relief or of consolation, or experiences of compensating data, but all paths and resorts fail at last because they do not deal radically with the present dilemma. Therefore, even the greatest heroes among seekers do not know the precise nature of the reality they realize. They do not know that they are only dealing with characteristics of their own form, and so they attribute mystery and untouchableness to the force they see in all things.

But one who understands radically is not only free of the whole pattern of search and suffering, the very act that disturbs the form of reality, but he knows reality, the form of reality itself, and therefore has the capacity for conscious, controlled, creative use of the forces of existence.

The man of understanding is an unqualified, conscious force. He has the capacity to operate consciously and in extraordinary ways in all worlds wherein he is conscious. He includes and therefore exceeds the human. He has the potential to act consciously on every level that energy, consciousness, life or reality itself is operative. Therefore, his possible enjoyment and creativity is not limited to any mere human fulness, any functional happiness, any limited field of awareness. But he tends to experience himself consciously in every discreet level of existence where he appears.

Therefore, he moves to perfect or fulfill the human, for the human is the focal point of his existence here. There is no mystery to this action. It is simply the inclusive action of a total humanity generated without dilemma or fear, the whole tendency to contraction, solidity, separation and death. He appears full, acts full and makes full. He allows all his forms, every focal point of his nature, every portion of his body, vitality, and mind to be full and live full. He does not suffer the tendency to contract and empty at any point. But he does not need to act upon any particular point in order to keep it open and full. His radical action of understanding, like the original action of contraction, acts universally, upon all his forms, and allows the continuous circuit of openness, the flow of his entire being. He appears in any world as a spherical entity, a full circuit, and all his faculties are available to him there. Therefore, he does not worry about the incident of contraction, solidity, rigidity or avoidance when it appears at any particular point. He knows the fruitlessness of resorts, and so he only moves continually into the radical mood of understanding.

The “Fullness” is only the manifestation of a man of understanding. It is not itself sufficient or necessary for him. No moment of fullness is equal to reality or truth for him. Fullness is simply the evidence of what must be consciousness itself. If there is no radical consciousness, the sensations of fullness are only part of the dilemma. Therefore, he does not act to create fullness. He does not strive to open and be filled. He turns only to understanding, and he regards neither fullness nor emptiness.

But where there is radical understanding there is also fullness. And that fullness is his enjoyment, his happiness, his presence as love. However, since fullness is not itself his goal, his is not concerned to appear full or to manifest enjoyment and traditional love. He is always in the Heart, the original of truth, consciousness, form and force. He is always alive there, in the absolute work of understanding, and therefore he generates possibilities for himself and others in silence. His work is not exclusively for himself, but it is universal work, consequential for all worlds. Therefore, he performs the work of the Heart, a secret effort for all beings, and his enjoyment is more than fullness, prior to the present enjoyment of fullness or the suffering of emptiness.

I want to turn you on to the vastness of this possibility that has been barely investigated by mankind. I know the certainty and actuality of this work from hour to hour. I see all its benefits in my intimates and the world. I invite you to consider it with all seriousness and genuine humor.


Franklin Jones (Adi Da Samraj), 1970

Further Reading

Three Degrees of Understanding