I Can Not
Adi Da Samraj, February 16, 2005
verything necessary for beginners has been provided by Me. You must make the culture and the organization out of it, and the mission and everything altogether. The Treasures must be preserved.
There is no Ruchira Sannyasin Order apart from My Person. Sukhamai and Nadikanta are associated with the Ruchira Sannyasin Order, but not because they are demonstrating the Perfect Practice of this Way.
They simply maintain a kind of office of responsibility associated with various matters that must be under the cultural governance of the Ruchira Sannyasin Order. They are not even in dialogue with Me at the present time. I don’t meet with them now. I have no intention of doing so. It was just done enough to the point where it was an unbearable abuse of Me to continue with it.
There is nothing to discuss with Me about any organizational matter and so forth. I’ve Communicated everything. Why should I be talking about business? It is a terrible imposition and gross misuse of Me. It is intolerable to Me to submit to a kind of consumer religious ceremonialism on My Body. It is unconscious and foolish. It’s not right access to Me. It serves no purpose whatsoever. I have no requirement or interest relative to social relations with people. It has nothing to do with Me.
So I don’t meet with the Ruchira Sannyasin Order representatives. They have been Instructed. I have Communicated what is necessary that covers everything about culture and organization. I did that because I was submitted, and submitted to that degree, and did it to the last utterance that I could possibly oblige Myself to make about all of that. And I simply cannot and will not do it anymore.
Adi Da Samraj
Continuing:
So I don’t meet with the Ruchira Sannyasin Order representatives. They have been Instructed. I have Communicated what is necessary that covers everything about culture and organization. I did that because I was submitted, and submitted to that degree, and did it to the last utterance that I could possibly oblige Myself to make about all of that. And I simply cannot and will not do it anymore. I will not even put Myself bodily in the position to be approached that way anymore. So I don’t meet with them. But I don’t have to. It is just that I am not accessible to devotees in general. But I don’t have to be.
When devotees cause access to Me, it will occur. But it’s not through social, organizational, or merely ceremonial means. It’s not by the means of egoity, but by the means of devotion that you will find access to Me. Until that day, I am maintaining a virtually solitary life. Simple, basic requirements are handled, very simply.
Essentially, apart from Naamleela, just basically one person, Gina, who has the responsibilities of whatever is required, whenever it requires somebody to come into the room and do a service, bring in lunch or tea or whatever, it’s all handled very simply. And I hardly have any contact with anyone otherwise, virtually no contact with anyone otherwise. Some books were sent for Me to review for The Basket Of Tolerance. I called Jonathan in to say such and such, now get these things out of My face. I am really finished with doing that as well.
So there is very little contact required or happening. And it’s the only way I can manage to be more or less undisturbed in the Body. It’s not that I am not disturbed. There is plenty of inefficiency and so on. But it’s been reduced to a minimum. And I don’t intend to become any more accessible than that ever again, unless devotees cause it, as I said, by right relationship to Me, fully right, and no compromises at all.
There must not only be Five Issues worth of right gathering altogether. There is really three dimensions to what is necessary. There is the general gathering’s rightness. Then there is the rightness of all who approach Me in what I call the culture of access, under the vows associated with the Samrajya. And then there is the domain of the Perfect Practice and the formal renunciate orders, the Ruchira Sannyasin Order and the Lay Renunciate Order. These are the three dimensions of the modes of access to Me.
And for those not yet prepared to enter into the culture of access through the vows associated with the Samrajya, there should be no more access than is allowed to the general gathering as a beginner’s culture. There is nothing required of Me in that circumstance. There is nothing required of Me at all, in fact, under any circumstance—will not be anything in the future.
I am simply here. But it’s not necessary for Me to be available on the internet. It’s a possibility, but there has to be that second dimension, the culture of access via the Samrajya, the vow of the Samrajya. Until there is a culture of access functioning here on Naitauba, there can’t be any circumstance for access otherwise, for instance via the internet. Because there is no access happening here, there is nothing to show on the internet. It’s not necessary, but it could occur. There may be some occasions at any rate where I would find that appropriate in the future when there is such a culture of access to Me.
And then as far as Instruction goes, there isn’t really a significant requirement for that any longer, except in the circumstance of the renunciate orders. To be available to respond to the questions of devotees, as I was in the recent period, isn’t either necessary or appropriate. It becomes a kind of party gathering, an informal approach to Me through absurd familiarity and questions that have no foundation that is significant. There may be some occasions within that context of the culture of access, stages of process or the proceedings of the whole course of sadhana preliminary to the Perfect Practice, where there may be some circumstances in which I Address devotees relative to their practice. It may occur, but it’s not necessary anymore than it’s necessary for there to be any further Discourses for beginners.
I may speak some time, and under some circumstance it’s appropriate. And what I say there might be made available to beginners or the literature or whatever. So in that sense it has the potential to occur. But it’s not necessary for it to occur. The Teaching is full. It’s full in all respects. It’s simply that there is extraordinary process in the circumstance of the Perfect Practice, in which only that circumstance can move and permit Me to speak of some matters, meaning technical matters about the process itself. The evidence has to be there in devotees, and then there is something for Me to say about it. Something of that is left to be done relative to the Perfect Practice. All the rest of it has been given enough Words by Me that it could all go on without My ever saying anything ever again.
But some things must be uttered by Me, and that requires there to be true renunciates, actually demonstrating the Perfect Practice of this Way. There is nothing I can do further, so I can’t do anything to bring renunciate orders into existence. I’ve done everything I could do for that purpose. So it is up to devotees. When devotees become a culture of access to Me in the Samrajya, then certain kinds of access will occur that has Spiritual significance, and there is further demonstration and characteristics that are the basis of the Perfect Practice], including the renunciate characteristics appear, then there will be formal renunciate orders and some elaborations of My Teaching Word under those circumstances. It’s to be seen when and if that will occur. I’m purposed for it to occur, but I can’t do anything further about it.
As I said, some of My Purposes cannot be further fulfilled by anything I do and so I’ve stopped doing—My Work by Submission is finished. That gesture cannot be made again. My Purposes still exist, though, and they—beyond what I have now established by My own Work—the remaining Purposes, require the response of devotees, the gifts that devotees make, the resort to Me that devotees make. The time must come when devotees set Me apart, and it’s not only a matter of My setting Myself apart.