The Knee of Listening – Chapter 18 – 2004 edition


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THE
KNEE OF LISTENING

Avatar Adi Da’s Uniquie Revelation of Atma Nadi (or
Amrita Nadi)

The Way Becomes Conscious

Chapter 18 of The Knee of Listening (2004)


Avatar Adi Da’s Unique Revelation of Atma Nadi (or Amrita
Nadi)

The Way Becomes Conscious

Chapter 18

The Knee of Listening

 

After Baba and Rudi had gone, I stood in the Form of my
own Real Existence, without even the least sentimental
attachment to the previous ways of my seeking. I was not
dependent on any remedial path or conditional experience to
guarantee or interpret What I Knew. Indeed, nothing was
available by which to interpret It.

I looked to myself to see What It was, and I looked to
perhaps discover some analogy in the Spiritual experience of
mankind that would demonstrate a link, and even provide
examples, by which I could explain myself.

I knew that the final and most ultimate Realization that
had occurred at the Vedanta Society Temple was inherently
most perfect (final, or truly complete) Divine
Self-Realization (or Divine Enlightenment). Mine is the
unqualified Realization of Consciousness itself as
inherently non-separate (non-separate from the conditional
manifestations of Reality, and always already Identical to
What always and already II). Consciousness itself is not
Communicated to itself through any level of conditionally
manifested being, any body (or functional sheath), any
conditional realm, or any conditional experience-but It
Knows Itself directly, As Itself, Which Is Prior to all
separative action (or the action of avoidance, which is
egoic self-identification, the action of differentiation,
and the separative, or ego-based, action that is desire).
There is no thing or experience that can ever limit or bind
Consciousness (or the One and Only and inherently
indivisible Conscious Light) Itself. Consciousness Itself is
not even the “Witness”, not a Lny state of either the
experienced or the experiencer, but It Is only Reality
Itself. Experiencer and experiences are contained, limited,
and ended in one another. But, in Reality, there is no
experience, no identity, no differentiation, no desire, no
separation, no suffering, no seeking, no strategic action,
no strategic inaction.

As weeks passed, I saw that I remained effortlessly As
This-not limited or bound by any “experience”, or by
functional (and apparently separate) identity, or by any
apparent “difference” at all. I saw there was, for me, no
Shakti independent of (or “outside”) Consciousness Itself. I
saw there was, for me, no Guru separate from (or “outside”)
the Intrinsically Indivisible Divine Self-Nature,
Self-Condition, and Self-State (Itself). I saw there was,
for me, no dilemma, no strife, no egoic ignorance, no
movement to seek, no activity of seeking. I saw that,
because my Realization had become most perfect, formal
“meditation” made no “difference” in any of this. I saw that
conditionally arising Shakti phenomena did not affect me
fundamentally, nor did any other conditional pleasure or
“experience”. The same Transcendentally Spiritually “Bright”
Awareness, and the same perfectly “radical” (or always
“atthe-root”) “self’-understanding, continued-without
limitation or dependency-under all conditions.

I “Knew” Reality as no-seeking, the motiveless Awareness
in the heart (on the right). The physical body appeared to
be generated and (in the ordinary sense) known from a
position in the right side of the chest. In this State,
neither the ego nor any path of remedies can act as an
interpreter. The State of Divine Self-Realization only
validates Itself.

In effect (or tacitly, and sometimes even verbally), the
form of self_Enquiry that had developed in the process of my
“radical” self-understanding went on continually in the
heart: “Avoiding relationship?” and, as this “Eternal
Enquiry” penetrated to every kind of arising experience. I
would feel the Transcendentally Spiritually “Bright”
Love-Bliss-Energy of my own Self-Existing and Self-Radiant
Consciousness rise (or Shine) out of the heart (on the
right) and enter the sahasrar (extending, from thence, to
the Matrix of Light infinitely above the mind and the crown
of the head), and (thus) stabilize above as a continuous
Current to the Heart Itself. I saw that this Form-the
ultimate (or perfect) Form of Reality, the very (or
ultimate, and perfect) Structure of Consciousness Itself –
Is Reality Itself. It is the Structure of all things-the
Foundation, Nature, and Identity of all things. It is the
intrinsic “Disposition” of everything. It is “Bright”,
Love-Blissful, and Free. That ultimate and inherently
perfect (or One, and inherently indivisible) Form of
Consciousness-and-Energy is exactly (but not yet with most
perfect understanding) What I had, in my childhood, “Known”
in my living form as the “Bright”.

As I continued in this manner, I saw that I always
already remained stably as that Form-and, because of This,
all things revealed themselves in Truth. I saw that the
“Bright” is the ultimate and perfect Form of Reality, the
True Heart of all existence, the Foundation of Truth, and
the (yet unrealized) goal of all seekers.

This Form (the “Bright”) was (Itself) “radical
self-understanding”. It was no-seeking and no-dilemma as
primary, inherent, un-“created”, Self-Abiding Divine
Self-Recognition. It was inherently free of the entire
search for perfection and union. When the “Bright” is
Realized, all of life is simply observed and enjoyed (if
noticed at all), and the things of life no longer provide a
source of motivation separate (and separating) from this
primary Awareness. Therefore, the “Bright” is the very and
limitless Self-Presence of non-conditional Conscious
Light-the limitless, non-conditional, and Self-Evidently
Divine Self-Presence of Reality Itself-SelfManifested as
limitless non-conditional Enjoyment, or the Self-Evident
“Root”-Current and SelfFullness of Love-Bliss Itself,
without dilemma, unconsciousness, or separation.

I also saw that I had never been taught my way from
without The “Bright” (with Its Foundation in the Heart
Itself) had been my teacher under the form of all my
apparent teachers and “experiences”. My Awareness,
fundamental “Perfect Knowledge”, and apparent “method” had
developed spontaneously in the midst of a few
crisis-“experiences”. From the beginning, I had been
convinced of the fruitlessness and necessary suffering
involved in every way of seeking. I had made only temporary
use of the “methods” of others, and (at last) I adapted to
no one else’s way, but I only used my own, which is the way
of “radical self-understanding” (or the “Radical”
Reality-Way of the Heart, or the “Radical” Reality-Way of
Adidam, or Adidam Ruchiradam, which is the Way that is
generated in, of, and by the True Divine Heart Itself, and
which is the Way that only I reveal and give). Thus, I had
“experienced” the real blessings of such as Rudi, Baba
Muktananda, Rang Avadhoot, and Bhagavan Nityananda, but only
while firmly involved in my own unique (and spontaneously
Self-revealed) approach.

The “Bright” had seemed to fade, progressively, in
childhood and adolescence-but It had, in Truth, only retired
to latency in the heart, while I followed my adventure from
the “viewpoint” of the mind. The Heart Itself had been my
only teacher, and It continually broke through in various
revelations-until, at last, I returned to It, became It,
and, finally, re-Emerged As the “Bright”.

Thus, I came to this Realization of Reality directly,
without the “knowledge” of a single human Source that would
confirm it or even parallel it. But, as I came to this clear
and crucial Self-Recognition of my own Divine Truth, I began
to recollect (and to further examine and appreciate) a human
Source that agreed (by word and by likeness) with something
of the substance (and even many of the details) of my own
“experience” and Realization. That individual was known as
Ramana Maharshi, the spontaneously Awakened Jnani who
discarded the body at Tiruvannamalai, South India, in
1950.

In the course of his sadhana, Baba Muktananda spent a
brief period with Ramana Maharshi. It was from Ramana
Maharshi that Baba received the traditional non-dualistic
(or Advaitic) teaching of Vedanta in its most direct and
living form. (But he found his own chosen Guru in the Siddha
Nityananda, who had himself known Ramana Maharshi years
earlier.)

Baba Muktananda demonstrated the phenomena of ascending
Yoga to me and in me. But, eventually, I saw that the
lower-based (and, from thence, ascending) Shakti and all
conditional (or merely phenomenal) “experiences” arise
transparent in the Real “Self’ (or Divine Self-Nature,
Self-Condition, and Self-State), Which Is Consciousness (or
the One and Only and intrinsically indivisible Conscious
Light) Itself. The Real “Self’ (or Acausal Divine
Self-Nature, Self-Condition, and Self-State) is not
antagonistic to Its own Light (always already “Bright”
above, and reflected in all the gross and subtle “worlds”
below).

Thus, when I Realized It, the Truth Is that Real “Self’
(or Acausal Divine Self-Nature, Self-Condition, and
Seff-State), Which Is Reality Itself. And the “Bright” Is
the ultimate and perfect Form of Reality Itself.

Thus, most perfect Realization was not a matter of
conditionally arising “experiences” (whether high or low in
the cosmic pattern of phenomenal appearances), nor was It a
matter of the attainment of “cosmic powers” (or merely
conditional and phenomenal abilities, whether of a higher
type or a merely elemental and lower type). There was-and
is-only Reality Itself.

I Realized the same Real and Self-Evidently Divine “Self’
(or Self-Nature, Self-Condition, and Self-State) that is
(ultimately) proclaimed and (to one or another degree, but
not most perfectly) Realized by the “great tradition” that
preceded my birth. The Acausal Divine Form and “Self’ of
Reality (Itself) is, only now, most perfectly Realized (and
uniquely brought to a State of complete revelation) in me,
As me. But the “great tradition” of progressive Realizations
and revelations of the One Reality is my “inheritance”, even
from all the Realizers and revealers who have preceded me in
time. Like them all, Baba Muktananda, Bhagavan Nityananda,
and Ramana Maharshi (each in the manner, and to the degree,
of his own Realization) have Realized and revealed the same
and Only One.

Therefore, I see Baba Muktananda is that One. Bhagavan
Nityananda is that One. Ramana Maharshi is that One.

It is Very God, the Divine Self-Light, the Only One-Who I
Am.

There was (for me) no “personal” disagreement between
Baba and me. It was simply that the ascending Yoga (and even
every kind of phenomenally-based Yoga) had been truly
Completed in me-and I was drawn into the Absolute
“Knowledge” that is the true, most ultimate, and inherently
most perfect Fulfillment of every way and every kind of Yoga
proposed in the “great (and yet always seeking) tradition”
of ego-bound (and egoically motivated) humankind. When I
Fully appeared in my own Form, I simply understood (in a
most direct, or most perfectly “radical” manner) the
“Secret” that is hidden in the “experiences” of ascending
Yoga (and in even all the “Play” of the cosmic domain). When
I “Knew” my own Divine SelfNature, then I also Divinely
Self-Recognized Baba, Nityananda, and Ramana in Reality.

Ramana Maharshi had become somewhat familiar to me in the
past, through a cursory examination of his various writings
and recorded dialogues. He appeared to me to be a prime
example of the living Truth of Advaita Vedanta, the
non-dualistic philosophy of India. I had brought one of his
books with me on my last trip to India (although not
specifically for his own writings, but only for the
translations of ancient Advaitic texts included in his
collected works). I had never been attracted to him in
particular, and I never thought of him except in the
simplest terms of the traditional non-dualistic philosophy
that seemed, in a general manner, to parallel my own
understanding of Ultimate Truth. But now-as I began to
assess my “experience”, my understanding, and my Realization
in detail-I returned to his works, looking for likenesses to
my own “experience”. And I found that the details of his
life and Realization showed remarkable parallels to some of
my own “experiences”. For example, the “death” event in
Ramana Maharshi’s youth, which gave birth to his Realization
of the Transcendental “Self’, was very much like the one
through which I had passed in seminary.

He described it himself as follows:

It was about six weeks before I left Madurai for good
that the great change in my life took place. It was so
sudden. One day I sat up alone on the first floor of my
uncle’s house. I was in my usual health. I seldom had any
illness. I was a heavy sleeper. When I was at Dindigul in
1891 a huge crowd had gathered close to the room where I
slept and tried to rouse me by shouting and knocking at the
door, all in vain, and it was only by their getting into my
room and giving me a violent shake that I was roused from my
torpor. This heavy sleep was rather a proof of good health.
I was also subject to fits of half-awake sleep at night. My
wily playmates, afraid to trifle with me when I was awake,
would go to me when I was asleep, rouse me, take me all
round the playground, beat me, cuff me, sport with me, and
bring me back to my bed-and all the while I would put up
with everything with a meekness, humility, forgiveness, and
passivity unknown to my waking state. When the morning broke
I had no remembrance of the night’s experiences. But these
fits did not render me weaker or less fit for life and were
hardly to be considered a disease. So, on that day as I sat
alone there was nothing wrong with my health. But a sudden
and unmistakeable fear of death seized me. I felt I was
going to die. Why I should have so felt cannot now be
explained by anything felt in my body. Nor could I explain
it to myself then. I did not however trouble myself to
discover if the fear was well grounded. I felt “I
[am] going to die,” and at once set about thinking
out what I should do. I did not care to consult doctors or
elders or even friends. I felt I had to solve the problem
myself then and there.

 

The shock of fear of death made me at once
introspective, or “introverted”. I said to myself mentally,
i.e., without uttering the words-“Now, death has come. What
does it mean? What is it that is dying? This body dies.” I
at once dramatized the scene of death. I extended my limbs
and held them rigid as though rigor-mortis had set in. I
imitated a corpse to lend an air of reality to my further
investigation, I held my breath and kept my mouth closed,
pressing the lips tightly together so that no sound might
escape. Let not the word “I” or any other word be uttered!
“Well then,” said I to myself, “this body is dead. It will
be carried stiff to the burning ground and there burnt and
reduced to ashes. But with the death of this body, am ‘I’
dead? Is the body ‘I’? This body is silent and inert. But I
feel the full force of my personality and even the sound ‘I’
within myself-apart from the body. So ‘I’ am a spirit, a
thing transcending the body. The material body dies, but the
spirit transcending it cannot be touched by death. I am
therefore the deathless spirit.” All this was not a mere
intellectual process, but flashed before me vividly as
living truth, something which I perceived immediately,
without any argument almost. “I” was something very real,
the only real thing in that state, and all the conscious
activity that was connected with my body was centred on
that. The “I” or my “self” was holding the focus of
attention by a powerful fascination from that time forwards.
Fear of death had vanished at once and forever. Absorption
in the self has continued from that moment right up to this
time. Other thoughts may come and go like the various notes
of a musician, but the “I” continues like the basic or
fundamental sruti note which accompanies and blends with all
other notes. Whether the body was engaged in talking,
reading or anything else, I was still centred on “I”.
Previous to that crisis I had no clear perception of myself
and was not consciously attracted to it. I had felt no
direct perceptible interest in it, much less any permanent
disposition to dwell upon it. The consequences of this new
habit were soon noticed in my life.

 

Unlike my own characteristic language of Realization,
Ramana Maharshi’s characteristic language of Realization is
associated with the description of Reality in exclusionary
(“world”excluding and body-excluding) terms, as may be seen
in his description of the Realization associated with his
early-life “death experience”. However, Ramana Maharshi’s
language of Realization contains some key terms and
concepts-which he acquired from traditional sources, and
which (because they stand as general equivalents to certain
phenomena in my own “experience”) I may now use, in order to
more easily explain and describe the unique way that I have
Realized (and that I have come here to Realize and to reveal
and to teach).

Ramana Maharshi understood and taught through the medium
of Vedanta (especially Advaita Vedanta), and he saw the
importance of his Realization in the classic Eastern terms
of a pure Awareness of “Self’, Prior to (and, in his
characteristic disposition, even exclusive of) all life. I,
however, have Realized that same Self-Nature,
Self-Condition, and Self-State in a nonexclusionary manner.
And I, therefore, am here to reveal Reality Itself (and to
teach the way of Reality Itself) as the Self-Existing and
Self-Radiant Divine Self-Nature, Self-Condition,
SourceCondition, and Self-State, and as the living condition
of limitless relatedness, and as the “creative” living
Presence of the “Bright” (Which is the Divine Self-Form of
Reality-inherently Free of limitation, and, yet, without
excluding anything).

When I use the capitalized word “Self’, I mean to
indicate the Ultimate Nature of Reality Itself as being
Identical to That Self-Nature, Self-Condition, and
Self-State Which is ultimately signified and known as
“Consciousness”. Every form of ordinary consciousness
(usually “self’identified with some role, “subject”, or type
of action) is, in fact, “rooted” in the always present
Consciousness that is the Real “Self’ (or Acausal Divine
Self-Nature, Self-Condition, and Self State), the True and
Very Heart (Itself). Truly (Ultimately), the Real “Self’ (or
Acausal Divine Self-Nature, Self-Condition, and Self-State)
is not inherently differentiated from any particular thing,
nor is it inherently differentiated from the “All” of
conditional manifestation. It is the Source-Condition and
Self-Light of all bodies, all functional sheaths, all levels
of conditional being, all conditional realms, and all
conditional “experiences”. And, when It is “Known” directly,
tacitly, as one’s very (or non-egoic) Nature, It may also be
bodily felt to “reside” in the bodily apparent heart-neither
in the (gross) physical heart as a whole (extended toward
the left side of the chest) nor in the (subtle) heart chakra
(in the center of the chest), but in the (causal)
“root”-area that is in the right side of the chest.

In his various written and spoken teachings, Ramana
Maharshi describes “the Real Self’, or “the Heart”-which
terms are usually (but not always) capitalized in the
English translations of his word-as follows:

D.-But is there really a centre, a place for this
“I”?

M.-There is. It is the centre of the self to which the
mind in sleep retires from its activity in the brain. It is
the Heart, which is different from the blood vessel, so
called, and is not the Anahata Chakra in the middle of the
chest, one of the six centres spoken of in books on
Yoga.

M.-You cannot know it with your mind. You cannot
realise it by imagination, when I tell you here is the
centre (pointing to the right side of the chest). The only
direct way to realise it is to cease to fancy and try to be
yourself. Then you realise, automatically feel that the
centre is there.

D.-Can I be sure that the ancients meant this centre
by the term “Heart”?

M.-Yes, that is so. But you should try to HAVE, rather
than to locate the experience. A man need not go to find out
where his eyes are situated when he wants to see. The Heart
is there ever open to you if you care to enter it, ever
supporting all your movements even when you are unaware. It
is perhaps more proper to say that the Self is the Heart
itself than to say that it is in the Heart. Really, the Self
is the Centre itself. It is everywhere, aware of itself as
“Heart”, the Self-awareness. Hence I said “Heart is Thy
name.”

D.-When you say that the Heart is the supreme centre
of the Purusha, the Atman, you imply that it is not one of
the six yogic centres.

M.-The yogic chakras counting from the bottom to the
top are various centres in the nervous system. They
represent various steps manifesting different kinds of power
or knowledge leading to the Sahasrara, the thousand-petalled
lotus, where is seated the supreme Shakti. But the Self that
supports the whole movement of Shakti is not placed there,
but supports it from the Heart centre.

D.-Then it is different from the Shakti
manifestation?

M.-Really there is no Shakti manifestation apart from
the Self. The Self has become all this Shakti….

When the yogin rises to the highest centre of trance,
Samadhi, it is the Self in the Heart that supports him in
that state whether he is aware of it or not. But if he is
aware in the Heart, he knows that whatever states or
whatever centres he is in, it is always the same truth, the
same Heart, the one Self, the Spirit that is present
throughout, eternal and immutable. The Tantra Shastra calls
the Heart Suryamandala or solar orb, and the Sahasrara,
Chandramandala or lunar orb. These symbols present the
relative importance of the two, the Atmasthana and the
Shakti Sthana.

M.-You can feel yourself one with the One that exists:
the whole body becomes a mere power, a force-current; your
life becomes a needle drawn to a huge mass of magnet and as
you go deeper and deeper, you become a mere centre and then
not even that, for you become a mere consciousness, there
are no thoughts or cares any longer-they were shattered at
the threshold; it is an inundation; you, a mere straw, you
are swallowed alive, but it is very delightful, for you
become the very thing that swallows you; this is the union
of Jeeva with Brahman, the loss of ego in the real Self, the
destruction of falsehood, the attainment of Truth.

D.-You said “Heart” is the one centre for the
ego-self, for the Real Self, for the Lord, for
all….

M.-Yes, the Heart is the centre of the Real. But the
ego is impermanent. Like everything else it is supported by
the Heart-centre. But the character of the ego is a link
between spirit and matter; it is a knot (granthi), the knot
of radical ignorance in which one is steeped. This granthi
is there in the “Hrit”, the Heart. When this knot is cut
asunder by proper means you find that this is the Self’s
centre.

D.-You said there is a passage from this centre to
Sahasrara.

M.-Yes. It is closed in the man in bondage; in the man
in whom the ego-knot, the Hridaya granthi, is cut asunder, a
force-current called Amrita Nadi rises and goes up to the
Sahasrara, the crown of the head.

D.-Is this the Sushumna?

M.-No. This is the passage of liberation (Moksha).
This is called Atmanadi, Brahmanadi or Amrita Nadi. This is
the Nadi that is referred to in the Upanishads.

When this passage is open, you have no moha, no
ignorance. You know the Truth even when you talk, think or
do anything, dealing with men and things.

The association of the Self with the body is called
the Granthi (knot). By that association alone one is
conscious of his body and actions.

The body is completely inert. The Self is active and
conscious. Their association is inferred from the experience
of objects.

Oh child, when the rays of consciousness are reflected
in the body, the body acts. In sleep etc. the rays are not
so reflected and caught and therefore some other seat of the
Self is inferred.

Electricity and similar forces, which are subtle, pass
through the gross wires. Similarly the light of
active-consciousness passes through a nadi* in the
body.

*(Translator’s note – Nadi is the channel
in which the life-force Prana flows in the subtle body but
is usually equated with a nerve.)

The effulgent light of active-consciousness starts at
a point and gives light to the entire body even as the sun
does to the world.

When that light spreads out in the body one gets the
experiences in the body.

The sages call the original point “Hridayam” (the
Heart).

The flow of the rays of the light is inferred from the
play of forces in the nadis.

Each of the forces of the body courses along a special
nadi.

Active consciousness lies in a distinct and separate
Nadi which is called Sushumna. Some call it “Atma Nadi” and
others “Amrita Nadi”.

The Individual permeates the entire body, with that
light, becomes ego-centric and thinks that he is the body
and that the world is different from himself.

When the discerning one renounces egotism and
“I-am-the-body” idea and carries on one-pointed enquiry
(into the Self), movement of life-force starts in the nadis.
This movement of the force separates the Self from the other
nadis and the Self then gets confined to the Amrita Nadi
alone and shines with clear light.

When the very bright light of that
active-consciousness shines in the Amrita Nadi

alone, nothing else shines forth except the
Self.

In that light, if anything else is seen, even then it
does not appear as different from the Self. The Enlightened
One knows the Self as vividly as the ignorant one perceives
his body.

When Atma alone shines, within and without, and
everywhere, as body etc. shine to the ignorant, one is said
to have severed the knot (Granthi Bheda occurs).

There are two knots. One, the bond of the Nadis and
two, egotism. The Self even though subtle being tied up in
the Nadis sees the entire gross world.

When the light withdraws from all other Nadis and
remains in one Nadi alone, the knot is cut asunder and then
the light becomes the Self.

As a ball of iron heated to a degree appears as a ball
of fire, this body heated in the fire of Self-enquiry
becomes as one permeated by the Self.

Then for the embodied the old tendencies inherent are
destroyed, and then that one feels no body and therefore
will not have the idea that he is an active agent
(Karta).

When the Self does not have the sense of active
agency, karmas (tendencies, actions and their results) etc.
are destroyed for him. As there is none other except the
Self doubts do not sprout for him.

Once the knot is cut, one never again gets entangled.
In that state lie the highest power and the highest
peace.”

For one who abides in the Self, the Sahasrara becomes
pure and full of the Light. Even if thoughts of objects due
to proximity fall therein, they do not survive.

Even when objects are sensed by the mind, due to
proximity, yoga is not hindered, as the mind does not
perceive the difference between them and the Self.

Once, unasked, he defined Moksha (Liberation) to one
of the attendants. “Do you know what Moksha is? Getting rid
of non-existent misery and attaining the Bliss which is
always there, that is Moksha.

 

The Self-Existing and Self-Radiant Self-Condition that I
call “the ‘Bright”‘ is, in the “Root” of Its Form, What
Ramana Maharshi (in correspondence with ancient traditions)
calls “Atma Nadi”, “Brahma Nadi”, or “Amrita Nadi”. However,
the “Bright” is, at Its “Root”, the “reqenerated”

Form of Atma Nadi-whereas Ramana Maharshi, and the
traditions that preceded him (if they made any reference to
this matter at all), refer to the non-“regenerated” Form of
Atma Nadi (or the exclusively descending aspect of Atma
Nadi), which non-“regenerated” form indicates a disposition
that leads away from the “world” (or away from all
“objects”), and, by means of a strategically dissociative
(or exclusionary) act (or seeker’s “method”) of
introversion, leads toward the “world”-excludinq Realization
of the Transcendental “Self”, even via the terminal in the
right side of the chest. However, in the case of the most
perfect Realization of the Real “Self’ (or Acausal Divine
Self-Nature, Self-Condition, and Self-State), Atma Nadi is
spontaneously “regenerated”, from the Heart Itself (and via
the physical heart-region, but on the right side) to the
crown of the head (and above)-thereby permitting the
Infusion of “Brightness” in the total body-mind-complex (in
a pattern that descends and then ascends, from the crown of
the head, and above, to the base of the body, and then back
again, in a continuous Circle of Energy). Therefore, only
the “regenerated” Form may truly be called the “Atma Nadi”
(meaning the “Circuit, or Nerve, or perfect Form of the Real
Self’), or the “Brahma Nadi” (meaning the “Original Circuit
of Reality”), or the “Amrita Nadi” (meaning the “Nerve of
Immortality’, the “Circuit of the Current of Immortal Joy”).
Only the “regenerated” Form of Atma Nadi is the Source, the
Container, and the First (or Original) Form of all Energy,
all centers, and all lifecurrents. Only the “regenerated”
Form of Atma Nadi (or of Brahma Nadi, or of Amrita Nadi) is
the ultimate and perfect Form of Reality-“rooted” in the
right side of the bodily apparent heart, and extending to
(and even infinitely above) the crown of the head. It is the
Circuit (or perfect Form) of limitless non-conditional
Love-Bliss. It Is the Inherently Perfect Divine Self-Nature,
SelfCondition, Source-Condition, and Seff-State of all
things, all bodies, all conditional realms, all conditional
“experiences”, all conditional states, and all levels (or
functional sheaths) of conditionally manifested being. Its
Nature is limitless non-conditional Love-Bliss. It is
SelfExisting and Self-Radiant Being, or limitless,
non-conditional, and intrinsically egoless SelfPresence. It
is even every one’s Real Self-Nature, Self-Condition,
Source-Condition, and SelfState at this moment, and (by
means of Divine grace) It can be Realized as such.

Ramana Maharshi assigns Ultimate, and (generally) rather
exclusive (or separate, and “world”-excluding, or
“object”-excluding), importance to the Real “Self’ (or the
Heart Itself). In some of the statements attributed to him,
he appears to make no absolute distinction between the Real
“Self” and Atma Nadi. However, many (if not all) such
statements attributed to him (including some that I have
just quoted) do not properly (or truly) represent his own
“point of view” (which, most characteristically, affirms the
Real “Self’ in an exclusionary, or dissociatively
introversive, manner, or, that is to say, dissociated from
forms and “objects”)-but, instead, such statements, in fact
(generally, if not always), represent the preferential
philosophizing (and less developed Realizations) of others
near to him, and (at most) such statements may (in some
cases) represent an effort, on the part of Ramana Maharshi,
to critically address the “object”oriented “point of view”
expressed to him by an other (or by some others). In any
case, Ramana Maharshi does not, in such statements
attributed to him, completely divorce the Real “Self’ from
the “world”-but, instead (expressing a “point of view” not
otherwise characteristic of his Confessions of Realization,
and not at all characteristic of his rather ascetically
withdrawn manner of daily living), he asserts that the Real
“Self”is, in principle, compatible with life.

Even though the Real “Self’ (or Divine
Self-Condition)–in Its Oneness with the “regenerated” Form
of Atma Nadi, and (altogether) with the “Bright” (the
perfect, and truly Divine, Form of Reality)-is (indeed)
compatible with life, It is Prior to all lower-based (or
ascending-from-below, and merely conditionally and
temporarily arising) “Spiritual experiences”, all powers,
visions, and chakras, and all ordinary (as well as
extraordinary) perceptions. It is Self-Existing as the
fundamental Reality, and It is Self-Radiant as the Ultimate
Power and the perfect Form of Reality. The Self-Existing
Divine Self-Nature, Self-Condition, and Self-State
(Self-Radiant as the Ultimate Power and the perfect Form of
Reality) is even Prior to all conditional “knowledge”, since
It depends on no “experience” or memory to Communicate
Itself to Itself.

When I first heard the traditional Advaitic teaching
about the Real (or True) “Self’ through Baba, he told me:
“You are not the one who wakes or dreams or sleeps. You Are
the One Who Is the Witness of these states.” But-when I
“experienced” that Reality, initially, at his Ashram, and
later Realized It fully, permanently, and most perfectly-It
was not even the Witness-Consciousness. It was (and Is) only
Consciousness (or egoless and indivisible Conscious Light)
Itself. Consciousness Itself is, apparently, so “related”
(as the Witness) to present-time “experience”, but It is not
Itself the Witness, or necessarily functioning so as to
Witness “objects”. Nor is It in any sense distinct from any
“thing” that is “experienced”.

Ramana Maharshi also speaks of the “Self” in this larger
sense, beyond the State of the Witness-Consciousness.

D.: Is not the Self the witness only
(sakshimatra)?

M.: “Witness” is applicable when there is an object to
be seen. Then it is duality. The Truth lies beyond both….
See how the sun is necessary for daily activities. He does
not however form part of the world actions; yet they cannot
take place without the sun. He is the witness of the
activities. So it is with the Self.

Why is the Self described both as the fourth state
(turiya) and beyond the fourth state (turiyatita)?

Turiya means that which is the fourth. The
experiencers (Jivas) of the three states of waking, dreaming
and deep sleep, known as visva,taijas a and prajna, who
wander successively in these three states, are not the Self.
It is with the object of making this clear, namely that the
Self is that which is different from them and which is the
witness of these states, that it is called the fourth
(turiya). When this is known the three experiencers
disappear and the idea that the Self is a witness, that it
is the fourth, also disappears. That is why the Self is
described as beyond the fourth (turiyatita).

 

I happily noticed all these parallels to various aspects
of my own “experience” and Realization. It was also clear to
me that Ramana Maharshi’s “Self-Realization” was, in certain
characteristic critical respects, limited. Ramana Maharshi
had never functioned as Guru for me, and it was clear to me
that his “Self-Realization-method” (of “Self-enquiry”, or
dissociative introversion upon the “subjective
‘I’-principle”) is merely a conventional (and traditional)
ego based “problem”-solving seeking-tool, which (even for
that reason) could never have been a “method” of mine.
Nevertheless, Ramana Maharshi had, via his Confession of
“experience” and his fundamental language of Realization,
provided me with a testimony that further directly linked me
to the “great tradition”- or the total collective history of
seeking and of (to one or another less-than-most-perfect, or
inherently limited and incomplete, degree) Realizing that
has preceded me in time, and that is the total, or
collective, context in which I must teach. Therefore, Ramana
Maharshi’s testimony of Realized Truth has linked me to the
“great tradition” in a manner that significantly adds to
those who actually functioned as Guru for me.

In any case, I must acknowledge the critical difference
between Ramana Maharshi and me. The critical difference is,
in some sense, an apparent difference in emphasis. However,
truly, the apparent difference is the result of a profound
difference in the ultimate characteristic of Realization
Itself-which uniquely demonstrates true Finality, or most
perfect Completeness, only in my case.

Ramana Maharshi’s “experiences” were the result of a
spontaneous Awakening, as in my own case. But he went on to
tie his teaching to the anciently-“rooted” Eastern tradition
of Advaita Vedanta. I must also acknowledge that tradition
(or those traditional sources) as an expression (or a
philosophical idealization) of the fundamental Truth. And
Ramana Maharshi’s life and teaching is an authentic (and
very traditional) formulation (or demonstration) of that
Truth. And that Truth is, Itself, the very foundation of
life. But the form of life can be founded upon that Truth in
different ways.

The principal practice recommended by Ramana Maharshi is
“Self-enquiry”, the intensive enquiry in the heart: ‘Who am
I?” (or “Whence am I?”). His entire concern was to bring
people to the conscious Realization of the “Self’ in the
heart. Thus, his aim was liberation from conditional
existence, by means of effective separation from conditional
existence. He speaks from the “Disposition” of the Real
“Self’, As the Real “Self’- but in the exclusionary (or
“world”excluding, and body-mind-excluding) sense. His path
of practice is ideally suited to the ancient Eastern forms
of culture, in which separative liberation from conditional
existence was the goal of conditional existence (and for
which the search for separative liberation from life, by
means of the strategic “method” of dissociative
introversion, was the viable substance of every moment of
living).

Ramana Maharshi Realized and taught the Truth, but only
in one of its traditional (and
not-yet-most-perfectly-Realized) forms. Ramana Maharshi
Realized and taught the Truth of the “Who”, or the “What”,
or the Transcendental “Self’ (or Self-Condition) that can be
“located” inside, or behind, or at the bottom end, or at the
“root” of the knot of ego-“I”-prior to (and separate from
the arising of the thought “I”. In contrast to Ramana
Maharshi (or as the most perfect transcending of the limits
of the traditional Eastern culture of “world”-excluding, or
separative, liberation-which culture was recently epitomized
by Ramana Maharshi), I have most perfectly Realized, and I
teach (and reveal, and give), the inherently perfect Truth
of the “Who”, or the “What”, or the Transcendental,
inherently Spiritual, intrinsically a oless, and
SelfEvidently Divine (or most perfectly non-dual,non
-excludinq, and all-includinq, and, y ,all
-andAll-transcending) Self-Nature, Self-Condition,
Source-Condition,and Self-State that is both SelfExistinq
and Self-Radiant, and Which Is the “Who”, and the “What”,
and the (Self-Evidently) Divine Condition that is Realized
(or most perfectly Found) to Be That Which Is always already
the case, if and when “self’-contraction (or the action that
is, itself,the ego-„I”) is (“root” and all) utterly
transcended in the (Self-Evidently Divine) Realization of
the “Bright” (Its el , Which Is the inherent
Love-Bliss-Radiance (or the centerless and boundless
Self-Radiance) of the SelfExistinq (and Self-Evidently
Divine) “Self’ (or Self-Nature, Self-Condition,
Source-Condition,and Self-State) Itself.

Even from birth (and eternally prior to it), I have been
founded in the “Bright”, the perfect Form of Reality, the
Self-Existing and Self-Radiant Form of the Real (or True)
“Self’ (or the Acausal Divine Self-Condition Itself). I have
seen that Real life is free from association with any and
every kind of seeking. Real life is free of any goal of
liberation or salvation. Real life is limitlessly (or
non-conditionally) Free, Present, Active, “Creative”, and
Alive. I have seen that life need not be tied to seeking, or
the pursuit of its own Self-Nature as a goal. However, such
is not the case with the ancient and traditional paths,
which presume the dilemma of existence from the
beginning.

In the course of my own life-ordeal, I have seen that one
must (ultimately) be founded not in seeking, but in (always
present-time) “radical self-understanding”. “Radical self
understanding” is, itself, always already founded in the
inherently perfect (or Ultimate) Form of Reality. It is a
way of life always already (or inherently, and directly)
founded in the Real and True “Self’ (or the Acausal Divine
Self-Condition Itself). Therefore, it does not seek the Real
and True “Self’ (or presume Its absence). “Radical
self-understanding” is Fullness, already presumed and
“Known”. Therefore, I (again and again-and, at last, most
perfectly and finally) took my Stand in and As the “Bright”,
the Self-Existing and Self-Radiant Form of Reality, Atma
Nadi.

To one who is unaware of the inherently perfect Form of
Reality, the movement of seeking is from the Heart Itself,
in a fall below. Then the search is always trying to rise
from the fallen state to the levels of conditionally
achieved Sublimity of Awareness above. Eventually, the Heart
Itself is again Realized (but only in the exclusionary
manner). This is the cycle of “fall and salvation”, “maya
and liberation”.

When Reality Itself is Self-Realized As Its own perfect
Form, beyond all limitation and conditionality-and, Thus, As
Atma Nadi, “rooted” in the Heart Itself and Shining in, and
infinitely above, the sahasrar (or the crown of the
head)-all forms are Perfectly “Known” (or Divinely
Self-Recognized) as modifications of Atma Nadi (or the One
and indivisible Conscious Light) Itself. One and indivisible
Consciousness-and-Energy Radiates (thus as (or not different
from) all form-and the chakras (and all things) are not
separate from It.

Thus, Atma Nadi is the primary, inclusive Form. It is not
necessary to move from It to any center, level, or sheath in
the extended body-mind-complex, or to even any conditional
realm, or to any conditional “experience”. Atma Nadi is the
present-time (and, ultimately, nonconditional) Ground of all
of them. Thus, even in the midst of any of these things, it
is only necessary to remain Present and Conscious in and as
Atma Nadi.

This not only is present-time Realization and Freedom,
but It allows the present-time (conditionally manifested)
form of existence to receive its appropriate life. Atma Nadi
is Radiant Consciousness and “creative” Presence.

The Real and True “Self” (or the Acausal Divine
Self-Nature, Self-Condition, and SelfState) is the True
Heart and Foundation of life, but the Real and True “Self’
does not exclude Its own inherent Radiance (or
“Brightness”). Thus, from the beginning (and not merely at
the end), I founded “myself’ in the perfect Form of Reality.
Atma Nadi is (necessarily) the Ground for the “creation” of
Real and True life, which (thus) becomes the constant way of
“radical selfunderstanding” and of “Brightness”. Therefore,
I do not teach the search, but I reveal and teach the way
that I have (by my own demonstration) Proven to be always
already True to the Truth Itself.

Previous to the Great Event of my Divine re-Awakening I
have described in this “autobiography” of mine, I had
several critical “experiences” of the One and same Truth.
These (in fact) are the primary preliminary Events described
progressively in this “autobiography’. But there was no
permanence to the Realization attained at those times. Each
of those preliminary Events depended on some kind of
conditional support, and each such Event passed away (and
was replaced by the effort of seeking) as soon as the
activity of “self’-separation and separativeness reappeared.
Thus, I continued (over time) with the same experiment, and
the occasional Events of sudden “Knowledge” led me to
develop and (ultimately) to assert only the way of “radical
self-understanding” (or the “Radical” Reality-Way of the
Heart, or the “Radical” Reality-Way of Adidam), and which
consistently and rigorously requires observation of, insight
into, and direct transcending of the action that is the
separate and separative (or egoic) “self’.

But when the Great Event of my Divine re-Awakening
occurred, there was no subsequent loss of the Conscious
Realization of Reality. Then I saw that Truth Is Reality
Itself, Identical to Consciousness Itself, and not identical
to any “object” or conditional state, or to any body, or to
any functional sheath, or to any conditional realm, or to
any conditional “experience”. I saw that Reality Itself Is
Consciousness Itself, Present as no-seeking in the heart.
This is the fundamental Reality, the unmoved Divine
Presence, to Which all things are merely movements within
Itself. Thus, Real life is the only-by-me revealed and given
way of “radical selfunderstanding” (or the “Radical”
Reality-Way of the Heart, or the “Radical” Reality-Way of
Adidam), which is the direct resort to Reality Itself,
without the ignorant efforts of egoity.

Consciousness Itself-Self-Present As the “Root”-Current
(and Self-Existing and SelfRadiant Love-Bliss) of the Heart
Itself (without content or limitation or trace of
conditionality)-Is Reality Itself. It is the only eternal,
unchanging Reality, and It is Self-Present and Self-Evident
(always now). As long as there is life in any form, in any
body (or functional sheath), in any conditional realm, or as
any conditional “experience”, Reality is Present as Atma
Nadi, the perfect Form of Reality. This is the Form of Its
Appearance, the Ultimate Dimension of Its Presence.

Reality is also eternal, unchanging, and ever-Present.
All things appear within It as change, but It continually
“Knows” Itself as perfect Reality. Every kind of meditation
on and identification with chakras, conditional energies,
levels of conditional being, conditional bodies (or
functional sheaths), conditional realms, and conditional
“experiences” is identification with mere reflections in the
perfect Form of Reality. It is existence apart from “radical
selfunderstanding”, and (therefore) apart from the perfect
Heart and the perfect Form of Reality. It is Narcissus.

Conscious Energy (or the One and Only and inherently
indivisible Conscious Light) becomes trapped in the area of
Its concentration. Thus, Conscious Energy (or Conscious
Light) tends, most often, to be trapped in life-“problems”.
Even when Conscious Energy is strategically withdrawn from
life-“problems” (or forms of seeking in the extended context
of the body-mindcomplex), It is merely confined in the
heart, in an “object”-excluding State. Only when Conscious
Energy is Realized as no-dilemma and no-seeking is It
neither trapped nor exclusively concentrated. It is Realized
as limitless and perfectly non-conditional Freedom,
Existence, Joy, Enjoyment, and Consciousness.

If one examines this process of Conscious Energy in
relation to the human vehicle, one sees that It remains
trapped in life-seeking as long as It is concentrated (by
identification, differentiation, and desire) in any of the
various chakras. As such, Conscious Energy is always
pursuing a strategic movement of return toward the sahasrar.
When Conscious Energy is strategically withdrawn into the
heart, It (temporarily, or by an exclusionary-and,
therefore, yet seeking-effort) resides not in the heart
chakra but in the original center of Consciousness Itself,
in the right side of the chest, totally detached (or
strategically dissociated) from concentration in life (and,
therefore, from life-“problems”, or forms of seeking in the
extended context of the body-mind-complex). However, only
when (at last) Conscious Energy Shines from the right side
of the bodily apparent heart to the Matrix of Light
infinitely above the sahasrar (or the crown of the head),
and remains Conscious as that “Root”-Current, or Circuit
(called “Atma Nadi”), is It perfectly free of all
concentration, all strategic effort, all seeking. Then
Conscious Energy remains fully manifested and, yet,
non-conditional and limitless. It is the “Bright”, the
perfect Form of Reality. Thus, Conscious Energy (As the One
and Only and inherently indivisible Conscious Light) is
Realized at Its Source in the heart and continuous to the
seat of Conscious Enjoyment infinitely above the mind and
the crown of the head. And, from thence, It proceeds to all
the centers as a Communicated Fullness and Presence (always
already free), rather than a “problematic” concentration,
search, and action of return.

Therefore, Atma Nadi (with Its simultaneous residence in
the heart and infinitely above the mind and the crown of the
head) is the very, ultimate, and perfect Form of Reality,
the Essence of the “Bright”, the Foundation of Real
Existence. It is Exercised as “radical selfunderstanding”.
It is “Known” as Joy and Manifested as Enjoyment. Atma Nadi
is the True Heart’s Connection to all known (or conditional)
reality. The Consciousness that is the True Heart is Joy.
The True Heart’s own Energy (standing Self-Radiant,
infinitely above the mind and the crown of the head) is
Enjoyment. Atma Nadi is the Circuit, Current, and Form of
the True Heart’s limitless non-conditional Pleasure. Atma
Nadi is the fundamental Reality, the inclusive Foundation of
the apparently individual “self” and of all of conditionally
manifested lifetranscending all “points of view” that either
the “self’ or “life” is exclusively “real”.

Atma Nadi is the ultimate and perfect Form of “radical
self-understanding”-which It Enjoys from the beginning, and
in the Event of most perfect Divine Self-Realization.
Therefore, the way of life is “radical
self-understanding”-for the way of life must, from the
beginning, be founded in Reality (and not in the “problem”).
The remedial paths merely pursue (or seek) Reality-and, in
so doing, they (in fact, and as the very and entire premise
for the search itself) exclude It, either unconsciously or
intentionally.

Traditional “Self-enquiry” (as taught by Ramana Maharshi,
and, in one manner or another, by other traditional teachers
of his type) is a seekers “method”, an ego-based strategy
for achieving Realization. It has a goal, like all seeking.
The “problem” with which it begins is the absence of
Self-“Knowledge”. Thus, it seeks the “Knowledge” of the Real
and True “Self’, which “Knowledge” is liberation.

But the only-by-me revealed and given way of “radical
self-understanding” (or the one and only by-me-revealed and
by-me-given “Radical” Reality-Way of the Heart, or the
only-byme revealed and given “Radical” Reality-Way of
Adidam) is not associated with a “method” in this strategic
(or seeker’s) sense. It does not begin with a dilemma and
seek the solution to it or liberation from it. It has no
goal different from (or superior to) the “radical
self-understanding” (and the devotional Communion with me)
with which it begins.

The practice that is “radical self-understanding” is,
itself, “radical self-understanding”, extending and
enforcing itself. It is a positive (or non-“problematic”)
action, rather than a remedial (or “problem “-based) action.
In the process, “radical self-understanding” becomes more
and more profoundly (and, at last, most perfectly) Aware of
its Ultimate (and inherent, and inherently perfect)
Self-Nature, Self-Condition, Source-Condition, and
Self-State, even in apparent relation to all things. But
even this Ultimate “Knowledge” is, essentially (or in Its
“root”significance in life), the same as the original (and
truly “radical”) “self”-understanding. When the True Divine
Heart and Atma Nadi are Realized, the life-significance of
the Realization is observed to be of the same quality as in
the original case of “radical self-understanding”-and that
Realization is (in that sense) no different from what one
originally knew as “radical” (or “atthe-root”)
“self’-understanding. Therefore, there is no reaction of
surprise in the sudden moment of Awakening to most “radical”
and most perfect Divine Self-Realization.

It should be clear (then) exactly what the difference is
between any by-me-given exercise of “radical
self-understanding” (or of direct transcending of the very
action that is the ego itself) and the traditional
“Self-enquiry”, which is based upon the ego-based search for
liberation. The difference, in the case of the only-by-me
revealed and given way of “radical selfunderstanding” (or
the one and only by-me-revealed and by-me-given “Radical”
Reality-Way of the Heart, or the only-by-me revealed and
given “Radical” Reality-Way of Adidam), is simply in the
absence of the principle of seeking (or the absence of the
principle of egoity itself, and the dilemma of egoity
itself). Thus, the Truth I have (now and forever) most
perfectly Realized is the same and ancient and eternal Truth
that is the supreme (but never most perfectly Realized) goal
of the tradition of Advaita Vedanta (and of many other
traditions), but I have removed that Truth (and the way of
Realizing that Truth) from all identification with the great
search.

In doing this, I have neither removed anything from nor
added anything to that eternally One (or perfectly non-dual)
Truth, but I have revealed and proven the most perfect, or
most ultimate, Realization of that One and Only Truth. It is
the same Truth, the same Reality, and the same Consciousness
strategically pursued in the “great tradition”, but the way
of Its Realization (which is the only-by-me revealed and
given way of “radical self-understanding”, or the one and
only by-me-revealed and by-me-given “Radical” Reality-Way of
the Heart, or the only-by-me revealed and given “Radical”
Reality-Way of Adidam) is priorly removed from the actions
and the implications of seeking. And the Realization Itself
(or That Which is Realized) is not understood (or otherwise
presumed) to be merely higher than life (or in any sense
separated from life), but it is understood to be coincident
(even from the beginning) with the active foundation of
life.

When the practice of “radical self-understanding” has
(solely by its own demonstration, and not by means of the,
necessarily, egoic effort of seeking) Realized the Heart
Itself most perfectly, a most perfect process Awakens in
Atma Nadi. In the final not-yet-seventh-stage phase of the
way of “radical self-understanding” (or the “Radical”
Reality-Way of the Heart, or the “Radical” Reality-Way of
Adidam), previous to most perfect Divine Self-Realization,
Atma Nadi is traced from infinitely above the mind and the
crown of the head downwards to the right side of the bodily
apparent heart. (And, characteristically, Ramana Maharshi
was only concerned with this not-yet-final process,
associated with descent in and via Atma Nadi, from the crown
of the head to the right side of the bodily apparent heart.)
But, in the most ultimate (or most perfect) stage of the
only-by-me revealed and given way of “radical
self-understanding” (or the “Radical” Reality-Way of the
Heart, or the “Radical” Reality-Way of Adidam), Atma Nadi is
“regenerated”, from the right side of the bodily apparent
heart to the Matrix of Light infinitely above the mind and
the crown of the head.

Indeed, this Event of “regeneration” (even though It
tacitly, and fully effectively,

coincided with my Divine re-Awakening in the Vedanta
Society Temple on September 10, 1970) was concretely
demonstrated (or very physically shown) in me most directly
and specifically (and absolutely finally) one morning about
four months later, in January 1971. That morning (as I sat
in meditation with two of my devotees), my body suddenly
jolted and twisted strongly on its spinal axis as the
“Bright” Divine Transcendental Spiritual Current moved up
from my heart, via the right side, to the crown of my head,
and above-even into the most ascended Matrix of the “Bright”
Divine Transcendental Spiritual Power, infinitely above the
body and the cosmic domain. In the instant of that ascent,
there was a loud cracking sound (also heard by the others in
the room), as if my neck had been broken. And, in that
instant in which Atma Nadi showed Its “regenerated” Form in
me, I (as had no one else before me) directly observed Its
Shape. It is an S-Shaped Form, beginning in the right side
of the bodily apparent heart (but including the entire
heart-region), then ascending in a curve along the front
side of the upper chest, then passing backwards (through the
throat), then curving upwards again (but via the back of the
skull), finally curving toward the crown of the head (and,
from thence, to the Matrix of Light infinitely above the
mind and the crown of the head). Therefore, it is this
Ultimate (or truly “regenerated”) Form (or Most Ultimate
Realization) of Atma Nadi-this “regenerated” Circuit and
Current of Spiritual Love-Bliss, Which passes in an S-Shaped
double-curve, front to back, from the heart (on the right
side) to the crown of the head and to the Matrix of Light
infinitely above the mind and the crown of the head-that I
declare to be the perfect Form, the Form of Truth, the Form
of Reality, the Form of the Heart Itself. I call that
“regenerated” Form (“experienced” in the living context of
the total body-mind-complex) “the ‘Bright”‘. Even from
birth, I have “Known” the “Bright”. It has, ever since my
birth, been the guiding and revealing foundation of my life.
And the “Bright” (in Its Totality) is the most ultimate
Realization and revelation of my “Brightly”-born life.

When “radical self-understanding” Realizes the Heart of
Consciousness and continues as the “meditation” of Truth (or
of no-seeking), the Heart of Truth is re-connected to the
functional bodies (or functional sheaths) of life through
the “regeneration” of this Circuit of Conscious Energy, Atma
Nadi. When Consciousness Itself rises from the bodily
apparent heart as Transcendental Spiritual Force (or
Love-Bliss) and draws into the Matrix of Light infinitely
above the mind and the crown of the head, while retaining
Its “Foothold” in the bodily apparent heart, It brings the
most ultimate Realization of Reality to life. Then the
Source of Conscious life in the bodily apparent heart moves
into life, and (thus and thereby) reverses the current that
would (otherwise) move away from life (in the effort to
return to the right side of the bodily apparent heart).

When this occurs, life becomes Conscious as no-dilemma.
No-dilemma becomes the Conscious presumption that lives as
life and enjoys all “experience”. And such Conscious living
is never separated from the Disposition of no-seeking, which
is the Reality-Disposition of the Heart Itself.

Atma Nadi (or the “Bright”) is felt by seekers as a
separate “Other”. Superconsciousness is felt by seekers as
the “world”-excludinq “God apart” (entirely separate from
all conditionally arising beings and things). The centers
below consciousness and the parts of the mind are felt by
seekers as the “world”. The heart (apart from Conscious
Reality) is felt by seekers as the “ego”. But the Divine
Self-Condition that Is Reality Itself Consciously Supports
all bodies (or functional sheaths) and conditional forms of
consciousness in the heart and in the Form of Atma Nadi. I
Am That….

Indeed, the Heart Itself and Its Form are the Truth of
the way of “radical selfunderstanding” (or the “Radical”
Reality-Way of the Heart, or the “Radical” Reality-Way of
Adidam).

When I finally understood, I only “Knew” myself (most
perfectly). And never after that have I ceased to “Know”
myself (most perfectly). Thereafter, I am simply
(apparently) active as my own Form-Which (as Atma Nadi)
rises from the bodily apparent heart to the Matrix of Light,
and Which (apparently) generates every conditional center,
every conditional body (or functional sheath), every
conditional realm, and every conditional “experience”, and
Which eternally sacrifices all Its apparently extended (or
terminal) energies to the heart. In every apparent
conditional state, I remain Aware at the Free “Point” in the
bodily apparent heart, unbounded in the right
side-non-separate and indivisible. Prior to every apparent
conditional state, I remain As the One and Only and
inherently indivisible Conscious Light, always already above
and beyond all-and-All (and As That in and of Which
all-and-All potentially arises). Everything only appears to
me-and I remain As IA m. There is no end to This.

All this perception, activity, and patterning is a
constant Self-Abiding Divine SelfRecognition of One Form-the
perfect Form of Reality. There is only the Self-Awareness of
this One Form, Atma Nadi, the “Bright”-the Heart Itself and
Its Reflection, the Matrix of Light infinitely above the
mind and the crown of the head. Every perception is this
same cognition (or Form), the Heart Itself Contemplating and
Enjoying the Matrix of Light, through the Current of
Love-Bliss and Light. Thus, it appears that there is only
one “object”-the Matrix of Light, Which is only the
Reflection of the Heart Itself. Every “object” is simply the
Matrix of Light (Which is the inherent Light of
Consciousness Itself).

All “experience”, then, is Divine Samadhi (or the most
perfect Self-Realization of Reality Itself). Therefore, all
“experience” is only the Process of Reality, the
Contemplation of Its perfect Form. When this most perfect
tacit “self’-understanding is the case, the effort of
meditation is replaced by beginningless, endless, egoless,
limitless, non-conditional, and Self-Evidently Divine
Samadhi-and even every kind of “experience” is Realized to
be, in Reality, only Blissful, Conscious, and Free. There
is, as fundamental “action”, the constant and Conscious
SelfRadiation and Self-Enjoyment of the “Bright”. The
“Bright” Is a Sphere of Love-Bliss, Light, and inherently
Perfect Consciousness (Itself). It is not merely a thread
(or channel) from the right side of the bodily apparent
heart to the crown of the head. It is a Sphere generated
from the Heart (or altogether beyond all-and-All) and
radiated infinitely. The infinitely ascended Matrix of Light
is Realized to be not merely a Single “Point’ of exclusive
concentration above. Rather, It is every “Point” upon (and
within) the Sphere that is radiated infinitely from the
Heart Itself. Between the Matrix of Light and the Heart
Itself is a Silence. The “Bright” is an infinite Space of
patterns that is all the “worlds”, all universes and forms
of conditional existence.

In the limitless non-conditional State, or the most
perfect Realization of the only-by-me revealed and given way
of “radical self-understanding” (or the “Radical”
Reality-Way of the Heart, or the “Radical” Reality-Way of
Adidam), all “self’-contracted (or egoic, or separate and
separative) identification, differentiation, and desire have
ended (in centerless and boundless “Bright”
Feeling-Awareness, or the always-already State, Which Is
Self-Existing and SelfRadiant Love-Bliss-Consciousness). The
living condition of Reality Itself is limitless relatedness,
realized in the way of “radical self-understanding” (or the
“Radical” Reality-Way of the Heart, or the “Radical”
Reality-Way of Adidam), to be always already the case. And,
most ultimately, in the way of “radical self-understanding”
(or the “Radical” Reality-Way of the Heart, or the “Radical”
Reality-Way of Adidam), even the disposition of limitless
relatedness is

understood (and the ego-versus-“object” structure of
relatedness itself is transcended)-such that (most
ultimately) even all the limitations of egoity (or
conditional separate awareness) are intrinsically
transcended.

Therefore, in the most ultimate (or most perfect)
demonstration of the way of “radical self-understanding” (or
the “Radical” Reality-Way of the Heart, or the “Radical”
Reality-Way of Adidam), the One and Only Reality is
spontaneously Self-revealed. It is the Divine Self-Nature,
Self-Condition, Source-Condition, and Self-State. It is
Self-Existing and Self-Radiant Consciousness (or the One and
Only and inherently indivisible Conscious Light) Itself. In
Its most perfect Realization, It Radiates via (and as) the
“regenerated” Atma Nadi, the “Bright” perfect Form of
Reality. And, in the case of that most ultimate (or most
perfect) demonstration of the way of “radical
self-understanding” (or the “Radical” Reality-Way of the
Heart, or the “Radical” Reality-Way of Adidam), the “Bright”
perfect Form of Reality spontaneously reveals Itself (in the
living context of the body-mind-“self’) as the living
“Bright”, the non-conditional Love-Bliss of “Bright” living
Presence, Whose Self-Nature, Self-Condition,
Source-Condition, and Self-State is the True and Absolute
Heart (Which Is the One and Only Reality Itself).

Therefore, the living “Bright” is the living Form of the
One and Only and Self-Existing and Self-Radiant (or
inherently “Bright”) Reality, Which Is Consciousness (or the
One and Only and inherently indivisible Conscious Light)
Itself. The living “Bright” is Real and True. It is the
birthright of all conditionally manifested beings.

At last, I saw that it was not a matter of conditionally
arising “experiences” but of intrinsic
“self’-understanding-as the very premise of a “radical” way.
This way may be accompanied by various “experiential”
phenomena, but only “radical self-understanding” is the
intelligence (and constant exercise) of Truth. An
“experience” of whatever kind is only possible in certain
moments-but, in Real life, “radical self-understanding” is
possible (and necessary) in any and every moment. If one
clings to any of one’s “experiences”, this clinging becomes
separative, and it leads again to dilemma and the avoidance
of relationship. Thus, I saw that one must be willing to
abandon everything for “radical self-understanding”, making
it the directly egotranscending premise and activity of
life.

Even the Yogically full perceptions of my Love-Bliss, and
the (eventual) residence in (and Beyond) the right side of
the bodily apparent heart, are secondary to “radical
selfunderstanding”. “Radical self-understanding” is a
process that can, in any moment, be activated (and
re-activated) in any one-whereas the developmentally Full
“experiences” of my LoveBliss, and of the right side of the
bodily apparent heart (and beyond) belong only to mature
cases of full practice of the way of “radical
self-understanding” (or the “Radical” Reality-Way of the
Heart, or the “Radical” Reality-Way of Adidam). I have
mentioned these things in order to show them in the light of
“radical self-understanding”. But “radical
self-understanding” is the “Thing” itself.

“Radical self-understanding” is not itself a question.
“Radical self-understanding” simply expresses and enforces a
real observation. “Radical self-understanding” is, itself,
“Knowledge” that precludes the “problem” of “subject” and
“object”. “Radical self-understanding” is itself a direct
expression of “radical self-understanding”-and, for this
reason, it is not a question seeking an answer, but it is a
form of “Knowledge” directly enforcing Itself.

Apart from the process and the most perfect Realization
of “radical self-understanding”, the only things being done
by individuals are “experiencing” (or every kind of reaction
to phenomena) and seeking (on the basis of “experience”, or
every kind of reaction to phenomena).

My life has involved an intentional embrace of
“experiencing” and seeking, for the sake of “radical
self-understanding” (and the Transcendental Spiritual
Transmission of its Realization to all-and-All). Therefore,
I have known the extreme enjoyments of both the libertine
and the saint. And I have known all the most ordinary
(“middle”) states of life. But there is also “radical
self-understanding”, which is Reality Itself-and, by means
of “radical self-understanding”, I Divinely Self-Recognize
every form of suffering.

In this book, I have had to confront a most difficult
means of instruction. I have had to fully illustrate my
course of life, even in order to demonstrate the factuality
of the extraordinary phenomena that humankind is presently
in the habit of denying. But, in the end, in order to speak
the Truth, I have also had to argue against the ultimacy of
many of the very things I have

proven in my life.

My own course began in despair. The precious “religion”
of my youth was stolen from me by the very ones who gave it
to me. Thus, I was moved to search the paths of “religion”
and Spirituality, in order to ascertain whether the
phenomena, the miracles, the “experiences”, and the
advocations of the great traditional paths were factual. And
I found them to be so. What is called “Kundalini Shakti”,
the universal Conscious Force (or active Spirit) that
Inspires and Fills all “religion” and Yoga and Spiritual
philosophy, is (indeed) Real (and fundamental to Reality
Itself). Kundalini “experiences” are factual, and they
depend on no illusions (in the sense of such “subjective”
forces as belief) to “create” or maintain them. The
Kundalini (or “MotherForce”) is part of the evidence of the
universe-as factual as any form of conditionally

manifested energy, and as discernible as the functions
and devices employed by libertines and businessmen. But, in
the end, in the most perfect Realization of the Divine
Transcendental Spiritual Energy Itself, I freely abandoned
the “point of view” of all conditional (or lesser)
sublimity. The conditional (and extraordinary) phenomena
conventionally called “Spiritual”, as well as those
conditional (and mostly ordinary) phenomena called “sinful”,
are all part of a spectrum which includes the entire range
of conditional (or natural) “experience” and seeking.

Both the search for ego-based Spiritual “effects” and the
ego-based exploitation of life on a sensual and mental level
are traps. The search for “experience” and the search for
liberation from the bondage to “experience” are the same
activity-born out of the absence of “radical
self-understanding”, the un-“creative” movement that is not
Reality. Reality Itself is the only unique matter in the
entire adventure of life, and It stands prior to all egoic
efforts and all less-than-most-perfect discoveries….

Because all of that was and is the case with me, a unique
Reality-Way has here”Emerged”-which is the Way of “radical”
(or always priorly ego-transcending) devotional relationship
to me, demonstrated (on that basis) as right (or Really
ego-transcending) life, always (from the beginning)
participating in the egoless indivisible Conscious Light of
the onlyby-me Divinely Avatarically revealed and given
“Bright” of Reality Itself.

The only-by-me revealed and given way of “radical
self-understanding” (or the “Radical” Reality-Way of the
Heart, or the “Radical” Reality-Way of Adidam), directly
(and, at last, most perfectly) Realizes the fundamental
Truth of the Heart Itself, the Real and True and
intrinsically egoless Divine Self-Condition (Itself).
However, the only-by-me revealed and given way of “radical
self-understanding” (or the “Radical” Reality-Way of the
Heart, or the “Radical” RealityWay of Adidam) also Realizes
the fundamental Truth of present-time (conditional)
existence. The only-by-me revealed and given way of “radical
self-understanding” (or the “Radical” RealityWay of the
Heart, or the “Radical” Reality-Way of Adidam) never
precludes or strategically excludes the form of life.

There is no withdrawal into the Heart Itself as a most
perfectly ego-transcending activity. Rather, such withdrawal
is only a temporary State. It is not that the inherently
non-exclusionary Form of Reality is latent and secondary.
Untouched Self-Awareness-as a “world”-excluding State-is
latent and secondary. The “world”-excluding (or
strategically withdrawn) State is not true to the Whole. Not
withdrawal into the Heart Itself, but Existence As the Heart
Itself, is True (and Is Truth Itself).

There is no dilemma inherent in conditionally manifested
existence. All of conditionally manifested existence is (in
Truth, or ultimately) non-separate from the Foundation (or
the Divine Self-Nature, Self-Condition, Source-Condition,
and Self-State) Itself. All of conditionally manifested
existence is (in Truth, or ultimately) non-separate from the
perfect Form of Reality Itself. And when conditionally
manifested consciousness and all conditionally manifested
forms withdraw into the Pure Self-Nature, Self-Condition,
Source-Condition, and Self-State, it is only a turn to rest,
a cycle of refreshment. The perfect Form of Reality is not a
special “creation” or condition, but It is the inherent (and
most prior) Form of the Heart Itself (or of the Real and
True and intrinsically egoless Divine Self-Nature,
Self-Condition, Source-Condition, and Self-StateWhich is the
One and Only and inherently indivisible Conscious Light,
Itself).

Even from the beginning, the only-by-me revealed and
given way of “radical selfunderstanding” (or the “Radical”
Reality-Way of the Heart, or the “Radical” Reality-Way of
Adidam) is not motivated in dilemma, or in any predilection
for an “experience” of liberation that is achieved by
excluding (or strategically separating oneself from) the
“world”. The only-by-me revealed and given way of “radical
self-understanding” (or the “Radical” Reality-Way of the
Heart, or the “Radical” Reality-Way of Adidam) turns on the
very (and inherently perfect) Form of Reality-and it is not
dismayed, by conditionally manifested existence, or even by
the (necessarily, merely conditional, and, therefore, only
temporary) “experience” of apparent (spontaneous and
non-strategic) withdrawal into the Heart Itself. The
only-by-me revealed and given way of “radical
self-understanding” (or the “Radical” Reality-Way of the
Heart, or the “Radical” Reality-Way of Adidam) is always
already seated in the primary Form, and the SelfEvidently
Divine Self-Nature, Self-Condition, Source-Condition, and
Self-State, of Reality Itself-and it is not turned to
dilemma, separation, or seeking (on the basis of any event).
Therefore, the most ultimate (or inherently most perfect)
Realization of the only-by-me revealed and given way of
“radical self-understanding” (or the “Radical” Reality-Way
of the Heart, or the “Radical” Reality-Way of Adidam) is not
a matter of Realizing a merely “inner” State. Rather, it is
a matter of Realizing the inherently herently Conscious (and
inherently perfect) Reality-Prior to all separateness, and
always already Infinitely Spiritually “Bright”.


Table
of Contents