The Lesson of Life – The Beezone – Adi Da Samraj

We are at the dead end of
the ancient ways, and we are suffering from the inability to
move fully into our right, human, and immortal destiny. Only
an enlightened and liberated understanding Of our old
cultural and subhuman presumptions will permit us to yield
to Life bodily, in love, and so move on in the Way of
God.

I attest to this with every cell of my body. I affirm it
with all my heart. I plead with you to consider it fully and
resort to a new Way of Life.

The Three Subjects

NARCISSUS, IGNORANCE, AND HAPPINESS are the three
principal Subjects of the Argument that must be heard (or
understood).

The first great crisis of human existence is the
observation of the tentative minimal, and always temporary
association between life and Happiness-and how the mortal
and limited nature of embodiment itself makes the search for
Happiness both a necessary and a futile enterprise.

The beginning of Wisdom is when we are made truly serious
by this Lesson of life

Until we take this Lesson seriously, the mere observation
of unHappiness in general will only be part of the
psychological process whereby we become constantly
re-motivated to seek Happiness by various conventional or
traditional means.

I have been spontaneously engaged in the difficult
process of Teaching others for some time, and it is clear to
me that the primary reason why people fail to practice this
Way truly is that they do not yet take the Lesson of life
seriously.

The first great crisis of life occurs in all of us. But
most of us simply go on from there to seek Happiness, or
even to despair of It. The second great crisis of life
occurs only in the case of those who can seriously accept
and understand the Lesson of the first great crisis of life.
Therefore, I Argue that Lesson, so that you may become
serious, understand your un-Happiness, and begin the Way of
Happiness Itself. The second great crisis of life is this
process of serious understanding of un-Happiness and
conversion to the Way of Happiness (rather than the futile
search for Happiness). Such understanding is what I call
“hearing” and such conversion is what I call “seeing.” It is
only when such hearing and seeing prevail that the practice
of the Way can begin.

All of my Arguments are a call to seriousness about the
Lesson of life and to the Awakening of devotion to Real
Happiness.

Happiness is not generally or commonly attained because
our method is un-Happiness.

the seven stages can be viewed as a school offering seven
lessons about self transcendence the essence of true
spirituality.

You do not inhere in the realm of Nature, but in the
realm of Consciousness. Yet, generally you do not have time
for Consciousness because you are too busy with Nature. You
do not have time for Purusha because you are too busy with
Prakarti, and therefore you do not know what Prakarti is.
You never realize its actual Status. You let It be God. You
worship it. You make an idol out of Nature, change, samara.
The great illusion is that you are fathered-mothered by What
you presume to be God, but Which is really the mechanical
Realm of modifications of the Transcendental Being. That
illusion is suffering, or samsara. To submit to being an ego
is the great error.

One who is beginning to understand first recognizes that
he (she) is suffering, fundamentally unhappy, unsatisfied,
and chronically in double-bind that cannot finally be
consoled. This recognition puts a qualification on the
ordinary force of seeking and life indulgence.

On this basis a person begins an approach to his
experience, habits, thoughts and actions that would perceive
the root of his dilemma and at last he will come to see that
all of this, his dilemma, his suffering is his own.

Adi Da Samraj

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Point One

The Preliminaries, Which Are a Basis for Dharma
Practice

1 First, train in the preliminaries.

In practicing the slogans and in your daily life, you
should maintain an awareness of [1] the preciousness
of human life and the particular good fortune of life in an
environment in which you can hear the teachings of
buddhadharma;

[2] the reality of death, that it comes suddenly
and without warning;

[3] the entrapment of karma–that whatever you
do, whether virtuous or not, only further entraps you in the
chain of cause and effect; and

[4] the intensity and inevitability of suffering
for yourself and for all sentient beings. This is called
“taking an attitude of the four reminders.”

With that attitude as a base, you should call upon your
guru with devotion, inviting into yourself the atmosphere of
sanity inspired by his or her example, and vowing to cut the
roots of further ignorance and suffering. This ties in very
closely with the notion of maitri, or loving-kindness. In
the traditional analogy of one’s spiritual path, the only
pure loving object seems to be somebody who can show you the
path.