Purpose is to See Itself
“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.”
In 1974 Bubba Free John (Adi Da Samraj) taught lesson on the Knee of Listening. There are twelve lessons in all. The Cosmos is the first of these talks.For the whole talk go to: The Cosmos
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, the worlds descend from the God-Light and return, like an infinite circle or bridge of qualities, from the most perfectly subtle descending down to the most 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 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 say 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, is 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, ally 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 let 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 Godworld. 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 this 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, he 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 Siddha 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 psychophysical 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’s 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 psychophysical entity, what he has become at that point functionally is simply what all beings should be. He has become the 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 him.
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 a 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 Siddhas who assist the affair in a particular way.