Basket of Tolerance – Excerpts


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Adi Da
Samraj

“When religious myths fail, no intellectual “proofs”
of the existence of God can heal the fault. Rather, when
religious myths fail, “God” (or Truth, or Reality) must be
Realized again. Therefore, when religious myths fail, the
Great Process of God-Realization must again be discovered
and embraced. (Indeed, it should never hae been abandoned in
favor or religious myths.) And if mankind as a whole would
embrace the Great Process, the mythology of conventional
religiousity would no longer be necessary, since, God,
Truth, or Reality would Grow mankindd beyond its childish
and adolescent stages of development.

Basket of Tolerance

Feeling of Mystery itself or ‘communion’ with God, Truth,
or Reality is not (and cannot ever be) a matter of certainty
(or knowledge), but it is always (or inherently) a matter or
Ralizaing (or directly entering into) the mystery (or
inherent and ultimate “ignorance” that is our native
condition.

True Wonder, true religious wonder even goes beyond
wonder itself, transcends wonder and transends self and
world directly. And that wonder is the fact that any thing
exisits. In orhter words, the wonder (or the mystery) is in
the existence of what arises, and not in the how. And this
intuition, directly intuited, is the beginning of Ultimate
Religion (or religion that allows Growth through, or by
transcendence of, all seven of the stages of life).

Ken Wilber transcends the limited understanding most
philosophical debates of ‘science’ vs ‘religion’ by seeing
both ‘science’ and ‘religion’ (or mysticism) as equally
valid, but hierarchically separate, and non-contradictory
propositions. He provides a kind of doorway to true
religious (and thus Spiritual) understanding, practice, and
realization.

The Basket of Tolerance. Adi Da’s
comments on Quantum Questions: Mystical Writings of the
World’s Great Physicists. Edited by Ken Wilber. (edited and
adapted by Beezone)


The Wisdom of Unity (or Manisa-Pancakam, meaning “Five
Verses on Wisdom”), the author traidtionally presumed to be
Shankara) says (in address to the Divine Being):

“From the standpoint of the body, O Siva, I am Thy
servant; from the standpoint of the sould, O Thou with three
eyes, I become a part of Think: and O Self of all, from the
standpoint of the Self, I am verily Thou.”

The three affirmations combined in this eqiloque indicate
the three points of view that uniquely characterize one or
the other of the final four stages of life (and which stges
variously include the Descending Spiritual, the Ascending
Spiritual, the Transcendental, and the Divine Processes of
Realization).

The body (or the body-mind) is the point of view even of
the first three stages of life, but in the early (or basic)
phase of the fourth stage of life (or the practie of
heart-reception and bodily reception of the descending
Divine Spirit-Power), the body (or bodily existence) is
conceived to exist (inherently) in the mode of a servant (in
relationship to the Divine as Master). There fore, in the
basic phases of the fourth stage of life (wherein the
body-mind in the general or ordinary context of the first
three stages of life is converted and surrendered and
utterly aligned to the Spiritual Divine), the practitioner
(or devotee) positively changes his or her character by
adapted to the attitude of a servant, or an individual who,
while nonethless personally responsible as an indivdual in
relation to other individuals, is fundamentally dependent
upon the Divine for everything (and should, therefore,
always function with humility and gratitude, open-heartedly
receptive to the Divine Spirit-Gift, whatever form It
otherwise takes in the bodily, or psycho-physical, context
of every moment). And a basic characteristic of the attitude
(and total practice) of the “servant of God” is freedom from
reaction to (or displeasure with the fact of) whatever is
not Given (or received) in any particular moment, and
freedom from attachment (or possessive pleasure) in relation
to whatever is in fact Given (or received) in any particular
moment.

The bodily being is inherently (or by its very nature) in
a condition of existence in which limitations are constantly
experienced. Therefore from the point of view of the body,
the Spiritual attitude of the “servant” is appropriate,
because the body is necessarily depenent, and it cannot be
finally satisfied (or satisfied beyond all limitation). And
(also from the point of view of the body, or the gross
body-mind) the Spiritual attitude of the “servant” is Good
Wisdom, because it allows (or promotes) the Realization of
equanimity (or freedom from reaction or attachment) in the
“natural”, or bodily, circumstance, wherein change and
limitation are never ended. (However, the metaphor or role
of “servant” should not be interpreted to the degree of
enslavement, for the idea of the “servant”, in the context
of Good Wisdom, is inherently associated wth mutual Love and
the ultimate purpose, or indeed the inherent Reality, of
Perfect Freedom in the case of the “servant of God”.)

The mind (or the psyche, or the “soul”) is the point of
view of the advanced or ascending ) phase of the fourth
stage of life and of the fifth stage of life as a whole. The
process of Spiritual ascent (which is the principal
charactristic of practice in the advanced context of the
fourth stage of life and in the fifth stage of life) is
fulfilled in “Cosmic Consciousness” as conditional
“nirvikalpa samadhi”. That is to say the (advanced) fourth
and fifth stage process of Spiritual ascent moves attention
to and through the various “samadhis” of experienced unity
between mind and all the kinds of forms of conditional
reality, perhaps culminating in “Cosmis Consciousness” for
the highest form of “savikalpa samadhi” in which bodily, or
as least subtle psycho-sensual, awareness remains intact,
but Consciousness otherwise, or simultaneously, perceives
psycho-physical, or cosmic, existence as an Infinite Unity,
but ultimately, this process Realizes conditional
“nirvikalpa samadhi” for the temporary suspension of
conditional, psycho-physical, or cosmic experience, which
simultaneously permits a temporary intuition of the Free
Condition of Inherent and Truly Divine Being). In this total
process of Spiritual ascent, it becomes progressively (or is
otherwise inherently) obvious that the conditional mind (or
psyche, or “soull”) is inherently limited (or that it is
always a partial reflection or manifestation of the whole)
but that it nonetheless always inheres in for a “part of”)
an Ultimate Unity (or Primal Mind) That is Itself always
already inhering in the Ultimate Divine. Therefore, Yogis
and Saints in the advanced context of the fourth stage of
life and in the fifth stage of life typically affirm the
experientially Realized attitude of (psychic) unity (and
Eternal Unity) with the Divine Being.

The Very Self (or Consciousness Itself) Is The “Point of
View” (or Ultimate Realization) of the sixth and seventh
stages of life. The Very Self does not exist in bodily, or
mental, or psychic, or spatial, or cosmic, or any other kind
of conditionally unified (or Eternally Unifed) relationship
to the Divine. Indeed, the Very Self does not exist in
relationship to the Divine at all. The Very Self (As It Is
ultimately Realized) Is The Very Divine (or The Divine
Self). Therefore, the Transcendental Divine Self-Relizer
does not (fundamentally) affirm the attitude of the
“servant”, or the experience of psychic unity, or even
experiential Realization of Ultimate Unity, but the True
Self-Realizer (or Sage) affirms the Realization of “Perfect’
(or Inherent) Identity (or “I Am That”).