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“God As The Creator, God As Good, and God As The
Real (pages 107 – 117)” From THE ALETHEON (Final
Ruchira-Sannyasin-Order-Authorized Edition)

 

GOD AS THE CREATOR, GOD AS GOOD, AND GOD AS THE REAL

 

Conventional “God-religion” originates in the state of
mind that characterizes the first three stages of life.
Thus, conventional “God-religion” is ego-based-and it serves
the functional desire of the egoic (or phenomenal) “self” to
be protected, nourished, pleasurized, and (ultimately)
preserved.

The phenomenal “self”, or egoic (“self”-centered)
body-mind-complex, is the source of conventional
“God-religion”, as well as all of the other ordinary and
extraordinary pursuits of born existence in the first six
stages of life. Therefore, it is not Real God but the ego
(perhaps gesturing conceptually toward “God”) that is the
source and fundamental “subject” of popular (or exoteric)
“religion” (as well as higher mysticism). Real
Transcendental Spiritual life begins only when the ego (with
all of its mind, emotion, desire, and activity) is
thoroughly understood and (thereby) transcended. For this
reason, only the only-by-Me Revealed and Given “Radical”
(and Perfectly ego-Transcending) Reality-Teaching of the
seventh stage of life directly Serves the process of Most
Perfect Real-God-Realization. All other forms of doctrine
(or instruction) serve the purposes of the first six stages
of life-all of which are founded on the egoic presumption of
“self-and-other”.

It is the culture of conventional “religion” that
promotes conventional ideas about “God”. The principal
conventional “God”-idea is that “God” is the “Creator” (or
intentional Emanator) of the “worlds” and all beings. Such
seems an obvious idea to the bodily ego, trapped in the
mechanics of the perceptual mind and the material (or
elemental) vision. The ego is identified with embodiment,
and the idea of the “Creator-God” is developed to account
for this fact, and to provide a conceptual basis (in the
form of the idea of the ego as “God-made creature”) for the
appeal to “God” to Help the ego in this “world” and in the
(yet unknown) after-death state.

The difficulty with the “Creator-God” conception is that
it identifies “God” with ultimate “causation” and (thus)
makes “God” inher-ently responsible for the subsequent
“causation” of all “effects”. And, if “God” is responsible
for all “effects”, then “God” is clearly a very powerful but
also terrible Deity-since conditionally manifested existence
tends to work both for and against all “creatures”.

Therefore, in conventional “religious” thinking, the
“Creator-God”-idea is commonly coupled with the idea of
“God” as “Good” (and, thus, both opposite and opposed to
“Evil”). If the “Creator-God” is conceived to be “Good” (or
always working to positively “create”, protect, nourish,
rightly and pleasurably fulfill, and, ultimately, preserve
all of conditional Nature and all “creatures”-insofar as
they are rightly aligned to “God”), then the ego is free of
the emotional double-bind and the anger and despair that
would seem to be justified if “God” is simply the
responsible “Creator” of everything (good, bad, or
in-between). Therefore, conventional “religious” theology is
founded on both the idea of “God” as “Creator” and the idea
of “God” as “Good” (or “Good Will”).

However, if “God” is the All-Powerful “Creator” (except
for Whose activities not anything has been made), then how
did so much obviously negative (or evil) motion and “effect”
come into existence? The usual answer is generally organized
around one or another mythological story in which powerful
creatures (or one powerful creature, such as “Satan”,
regarded to personify “Evil”) entered (on the basis of free
will) into a pattern of “sin” (or disobedience and conflict
in relation to “God”)-which resulted in separation from
“God”, and a descent (or fall) into gross (material)
bondage, and so forth. Such mythologies are structured in
terms of a hierarchical view of conditional Nature, with
various planes descending from the “Heaven” of “God”.
“Religion” (thus) becomes a “method” of attempting to
“return” to “God”.

Exoteric “religion” (or the “God-religion” of the first
three stages of life) is generally based on an appeal to
belief, social morality, and magically effective prayer or
worship. The “return” to “God” is basically conceived in
terms of this “world”-and, therefore, exoteric (or
terrestrial) “religion” is actually a process in which “God”
returns to the ego and to this “world” (rather than vice
versa), and it is believed that “God” will eventually
reclaim humankind and the total “world” from the forces of
“Evil”. Nevertheless, exoteric “religion” is an “outer
cult”, intended for grosser egos and for mass consumption
(or the culture of the first three stages of life). The most
advanced form of conventional “God-religion” is the esoteric
(or “inner”) “cult”-which is a mystical society, open only
to those chosen for initiation (and, thus, growth, or
development, into the fourth and fifth stages of life).
Esoteric “God-religion” is a process of cosmic mysticism, or
the “method” of “return” to “God” by ascending as mind (or
disembodied “soul”)-back through the route of the original
fall into matter and “Evil”-until the “Heaven” (or “Eternal
Abode”) of “God” is reached again. This esoteric mystical
process goes beyond the conventions of exoteric “religion”
to develop the psycho-physical mechanics of mystical flight
and “return” to “God” via the hierarchical structures of the
nervous system (ascending from the plane of “Evil”, or
“Satan”, or the “flesh”, at the bodily base of the nervous
system, to the plane of “God”, or the plane of “Good”, or
the “Heavenly Abode”, at or above the brain, via the “magic
carpet” of the life-force in the nervous system).

Thus, the idea of the “Creator-God” leads to the idea
that “God” is “Good” (or “Good Will”), which leads to the
idea that “creatures” have free will, which then accounts
for the appearance of “sin”, suffering, “Evil”, and loss of
“God-consciousness”. And conventional “God-religion” then
becomes the means (through structures of belief, sacramental
worship, mystical prayer, Yogic or shamanistic ascent, and
so forth) for the re-exercise of “creaturely” free will in
the direction of “God”, “Good”, the triumph over “Evil” and
death in this “world”, and the ascent from material form and
consciousness to Spiritual, “Heavenly”, or “Godly” form and
consciousness.

All the popular “religious” traditions of humankind and
all the mystical Spiritual traditions of humankind tend to
be associated with this chain of conceptions (or the
characteristic ideas of the first five stages of life). It
is only in the sixth stage traditions that these ideas begin
to give way to different conceptions. It is only in the
sixth stage of life that the egoic basis of the first five
stages of life is penetrated. And it is only in the
only-by-Me Revealed and Given seventh stage of life that the
ego is most perfectly transcended in the Divine Reality
(Itself).

The theological and general “religious” conceptions I
have just Described have always been subject to criticism
(or at least simple non-belief) on the part of those who are
not persuaded by “religious” and theological arguments.
Atheism (or the conception that no “Creator-God”-or any
other Greater Reality-exists) has always opposed theism (or
“God-religion”). Nevertheless, atheistic ideas are the
product of the same fundamental egoic consciousness that
otherwise produces theistic (or conventional “religious”)
ideas. Atheism is the product of the ego (or the phenomenal
“self”, grounded in elemental perception), and so also is
theism. Atheism, like exoteric “God-religion”, extends
itself only into the domain of the first three stages of
life-whereas esoteric “God-religion” provides a means for
entering, mystically and Spiritually, into the developmental
processes of the fourth stage of life and the fifth stage of
life.

Atheism regularly proposes a “logic” of life that has its
own dogmatic features. It does not propose a “God”-idea but,
instead, founds itself on and in the perceptual and
phenomenal mind alone. Atheism concedes only a universal and
ultimately indifferent (or merely lawful) cosmic Nature (not
a “God”)-and, so, there is no need to create a “religious
creation-myth” to account for suffering. (And atheistic
thinkers thus generally confine themselves to constructing a
cosmology, based on material observations alone, that merely
accounts for the apparent workings of the conditionally
manifested events of cosmic Nature.) Indeed, just as
conventional “God-religion” (or conventional theism) arises
to account for suffering, atheism arises on the basis of the
unreserved acknowledgment of suffering. And, if there is no
idea of “God”, there is no idea of the human being as
“creature” (or, in other words, the human being as the
bearer of an immortal, or “God-like”, “inner” part). Nor is
there any need to interpret unfortunate or painful events as
the “effects” of “Evil”. Therefore, the atheistic “point of
view” is characterized by the trend of mind called
“realism”, just as the conventional “religious” (or
theistic) “point of view” is characterized by the trend of
mind called “idealism”-but both atheism and theism arise on
the basis of the “self”-contraction (or the ego of
phenomenal “self”-consciousness), rather than on the basis
of direct Intuition of the Real Self-Nature, Self-Condition,
and Self-State That is Prior to separate “self” and its
conventions of perception and thought.

The realistic (or atheistic) view is just as much the
bearer of a myth (or a merely conceptual interpretation of
the “world”) as is the conventional “religious” (or
theistic) view. Atheism (or conventional realism) is a state
of mind which is based in the phenomenal “self” and which
seeks the ultimate protection, nourishment, pleasure, and
preservation of the phenomenal “self” (at least in this
“world” and, if there should be an after-life, then also in
any other “world”). Therefore, atheism (or conventional
realism) is simply a philosophical alternative to theism (or
conventional “God-religion”), based on the same principle
and consciousness (which is the phenomenal ego), and seeking
(by alternative means) to fulfill the conditionally
manifested “self” and relieve it of its suffering.

Atheism (or conventional realism) is a state of mind that
possesses individuals who are fixed in the first three
stages of life. It is a form of “spiritual neurosis” (or
ego-possession), as are all of the characteristic
mind-states of the first six stages of life. Esoteric
“God-religion” provides a basis for certain remarkable
individuals to enter the fourth stage of life and the fifth
stage of life, but the commonly (or exoterically)
“religious” individual is, like the atheist, a relatively
adolescent (if not childish, and even infantile) character,
fixed in the ego-possessed states characteristic of the
first three stages of life.

Atheism proposes a myth and a “method” for
ego-fulfillment that is based on phenomenal realism, rather
than “religious” idealism (or the culture of the
conventional “God”-idea). Therefore, atheism is
traditionally associated with the philosophy of
materialism-just as theism is associated with “Creationism”,
and “Emanationism”, and conventional (or mystical, or fourth
and fifth stage) Spirituality. And the realistic (or
atheistic) view tends to be the foundation for all kinds of
political, social, and technological movements, since its
orientation is toward the investigation and manipulation of
material Nature.

Atheism is realism and materialism. It is about the
acquisition of “knowledge” about conditional Nature and the
exploitation of that “knowledge” to command (or gain power
over) conditional Nature. And it is this scheme of
“knowledge” and power (expressed as political and
technological means of all kinds) that is the basis of the
mythology and quasi-“religion” of atheism. The atheistic (or
non-theistic) view of life is ego-based, organized relative
to conditional Nature as an elemental (or grossly perceived)
process, and committed to “knowledge” and power as the means
of “salvation” (or material fulfillment of egoity).

In this “late-time” (or “dark” epoch), the materialistic,
realistic, and non-theistic philosophy of ego-fulfillment is
represented by the global culture of scientific,
technological, and political materialism. The entire race of
humankind is now being organized by the cultural movement of
scientific materialism-which counters (and even seeks to
suppress) the alternative cultures of exoteric “religion”,
esoteric mysticism, Transcendental Self-Realization, and
Divine Enlightenment. Scientism (or the culture of realistic
or materialistic “knowledge”) and its two arms of power
(technology and political order) are the primary forces in
global culture of the present time. And humanity at large is
(thus) tending to be reduced to the robotic acculturations
of orderly egoism in the limited terms represented by
humanity’s functional development in the first three stages
of life.

Conventional and popular human culture has historically
been limited to the conflicts and alternatives represented
by theism and atheism, or egoic idealism and egoic realism.
And the large-scale ordering of humankind has always tended
to be dominated by the politics of materialistic “knowledge”
and power. It is simply that, in the “late-time” (or “dark”
epoch), the materialistic culture is approaching the status
of a worldwide mass-culture in which all individuals will be
controlled by a powerful and materialistically oriented
system of political and technological restriction.

The usual (or most commonly remarked) criticism of theism
(or conventional “God-religion”) is based on the evidence of
suffering and material limitation. Therefore, the common
arguments against theism are generally those proposed by the
“point of view” of atheism. Likewise, the common arguments
against atheism are generally those proposed by theism
(which are based on an egoic appeal to the evidence of
“religious” history, cultic revelation, mystical psychology,
and psychic “experience”). For this reason, there may seem
to be only two basic cultural alternatives: atheism and
theism.

Theism and conventional “God-religion” are, at base, an
expression of egoity in the first three stages of life-just
as is the case with atheism and conventional materialism.
Therefore, whenever theism (or conventional “God-religion”)
becomes the base for political and social order, it
inevitably becomes the base for “knowledge” and power in the
material “world”. And exoterically theistic regimes have
historically been equally as aggressive in the manipulation
and suppression of humanity as have atheistic regimes.
Exoteric theism is, at its base, egoic and fitted to
“worldly” concerns. Therefore, when it achieves “worldly”
power, it simply adopts the same general materialistic means
that are adopted by atheism. “Knowledge” and power are the
common tools of egoity, not merely the tools of atheism. In
its esoteric forms, theism (or conventional “God-religion”)
can, via the exercises and attainments of Saints and
mystics, apply “knowledge” and power to purposes that extend
beyond the first three stages of life. However, in the terms
of the first three stages of life (or the common and
practical social order), theism (or conventional
“God-religion”) is inclined to make the same demands for
social consciousness-and to apply fundamentally the same
kind of political and authoritarian “techniques” for
achieving obedience and order-as atheism and scientism. And
the more important esoteric matters of Spiritual Wisdom,
mystical “knowledge”, and the transformative power of
Sainthood or Adeptship are as much in doubt and disrepute in
the common “religious” circles of theism as they are in
scientific and atheistic circles.

All of this is to indicate that conventional
“God-religion” (or theism)-and even all “religious”,
“Spiritual”, and “Transcendental” pursuits of the first six
stages of life-share a “root”-error (or limitation) with
atheism and “worldly” culture. That error (or limitation) is
the ego itself, or the presumptions and the seeking that are
most basic to the conception of an independent phenomenal
“self” in a (less than hospitable) phenomenal “world”. Thus,
what is ultimately to be criticized in conventional
“God-religion” (or theism) is the same limit that is to be
criticized in atheism and materialism. It is the ego, the
phenomenal “self”-base-from which people tend to derive
their conceptions of “God”, cosmic Nature, life, and
destiny.

It is only when the egoic “root” of one’s functional,
“worldly”, and “religious” or “Spiritual” life is inspected,
understood, and transcended that “self”, and “world”, and
Real God are seen in Truth. Therefore, it is necessary to
understand your own egoic activity. It is necessary to
aspire to Wisdom, Truth, and Enlightenment. All occupations
derived from the ego-base are (necessarily) limited to
egoity, and all conceptions that feed such egoic occupations
are (necessarily) bereft of a right view of “self”, “world”,
and Real God (Which Is the Acausal Divine Reality and
Truth).

When the mechanics of egoity are transcended in
“self”-understanding, then it becomes obvious that life (or
conditionally manifested phenomenal existence) is simply a
“play” of opposites. Neither “Good” (or “creation” and
preservation) nor “Evil” (or destruction) finally wins.
Conditional Nature, in all its planes, is inherently a
dynamic. The “play” of conditional Nature, in all its forms
and beings and processes, is not merely (or exclusively and
finally) seeking the apparent “Good” of “self”-preservation
(or the preservation and fulfillment of any particular form,
“world”, or being), nor is it merely (or exclusively and
finally) seeking the apparent “Evil” of “self”-destruction
(or the dissolution of any particular form, “world”, or
being). Rather, the “play” in conditional Nature is always
in the direction of perpetuating the dynamics of the “play”
itself-and, therefore, polarity, opposition, struggle,
alternation, death, and cyclic repetition tend to be
perpetuated as the characteristics of phenomenal existence.
Therefore, the “play” of conditional Nature is always
alternating between the appearance of dominance by one or
the other of its two basic extremes. And the sign of this is
in the inherent struggle that involves every conditionally
apparent form, being, and process. The struggle is this
dynamic “play” of opposites, but the import of it is not the
absolute triumph of either half. Things and beings and
processes arise, they move, they are transformed, and they
disappear. No conditionally apparent thing or being or
process is ultimately preserved-nor, by contrast, is there
any absolute destruction. Cosmic Nature is a transformer-not
merely a “creator” or a “destroyer”.

To the ego (or present temporary form of being),
“self”-preservation may seem to be the inevitable motive of
being. Therefore, a struggle develops to destroy or escape
the dynamic of conditional Nature by dominating “Evil” (or
death) with “Good” (or immortality). This ideal gets
expressed in the generally exoteric and Occidental (or more
materialistic) efforts to conquer conditional Nature via
“worldly knowledge” and power. However, it also gets
expressed in the generally esoteric and Oriental (or more
mystical) efforts to escape the plane of conditional Nature
by ascent from materiality (or the “Evil” of the flesh) to
“Heaven” (the “Good God” above the realm of conditional
Nature).

When the ego (or “self”-contraction) is understood and
transcended, then conditional Nature is seen in the Light of
Reality Itself. And, in that case, the egoic struggle in
conditional Nature or against conditional Nature is also
understood and transcended. Then life ceases to be founded
on the need to defeat the dynamic of conditional Nature via
conventional “knowledge”, power, immortality, or mystical
escape. The “world” is no longer conceived as a drama of
warfare between “Good” and “Evil”. The righteousness of the
search for the “Good” as a means of “self”-preservation
disappears along with the “self”-indulgent and
“self”-destructive negativity of possession by “Evil”. In
place of this dilemma of opposites, an ego-transcending and
“world”-transcending (or cosmic-Nature-transcending)
equanimity appears. In that equanimity, there is an Inherent
Self-Radiance That Transcends the egoic dualities of “Good”
and “Evil” (or the conventional polarities of the separate
“self” in conditional Nature). That Self-Radiance Is the
Free Radiance of egoless Love. In That Free Radiance, energy
and attention are inherently free of the ego-bond, or the
“self”-contraction, or the “gravitational effect” of
phenomenal “self”-awareness. Therefore, dynamic equanimity,
or the free disposition of egoless Love (rather than the
egoic disposition in the modes of “Good” or “Evil”), is the
“window” through which Real (Acausal) God may be “seen” (or
intuited)-not in the conventional mode of “Creator”, the
“Good”, the “Other”, or the “Heavenly Place”, but as the
Real (or Reality Itself), the Self-Evidently Divine
Self-Nature, Self-Condition, and Self-State of
all-and-All.

The ultimate moment in the “play” of conditional Nature
is not the moment of egoic success (or the temporary
achievement of the apparently positive, or “Good”,
“effect”). The ultimate moment is beyond contradiction (or
the dynamics of polarized opposites). It is the moment of
equanimity, the still point (or “eye”) in the midst of the
wheel of Nature’s motions and all the motivations of the
born “self”. The Truth-and the Real Self-Nature,
Self-Condition, and Self-State-of “self” and cosmic Nature
is Revealed only in that equanimity, beyond all stress and
bondage of energy and attention.

This disposition of equanimity (or free energy and
attention) is basic to the sixth and seventh stages of life.
In the sixth stage of life, the disposition of equanimity
provides the functional base for the ultimate and final
investigation of the ego and the dynamics of conditional
Nature. However, it is only in the only-by-Me Revealed and
Given seventh stage of life that Fundamental (and
Intrinsically egoless) Equanimity Is Inherent and Constant,
expressing Prior (and Permanent) Divine
Self-Realization.

It is in the only-by-Me Revealed and Given seventh stage
of life that Real (Acausal) God, Truth Itself, or Reality
Itself Is Intrinsically Obvious, Prior to every trace of
egoity, dilemma, and seeking. Therefore, it is in the
only-by-Me Revealed and Given seventh stage of life that
Real (Acausal) God is truly proclaimed-not in the
conventional mode of “Creator” (or of “Good”), but As the
Real (or Reality Itself).

Real (Acausal) God Is the Transcendental, Inherently
Spiritual, and Self-Evidently Divine Truth, Reality,
Identity, Self-Nature, Self-Condition, and Self-State of
egoic “self” and conditional Nature. In the only-by-Me
Revealed and Given seventh stage of life, That Is Tacitly
Obvious-and there is not anything that must be escaped or
embraced for the Love-Bliss-Fullness of Most Perfect
Real-God-Realization to be Actualized. It Is Inherently
So.

Therefore, the only-by-Me Revealed and Given Reality-Way
of Adidam (or Adidam Ruchiradam) is not any egoic means for
attaining Real-God-Realization. Rather, the only-by-Me
Revealed and Given Reality-Way of Adidam Is
Real-God-Realization Itself-through ego-transcending
“Locating” and “Knowing” of My Divine Avataric
Transcendental Spiritual Grace, Beyond all the “methods” of
the first six stages of life.

Real (Acausal) God-or the Transcendental, Inherently
Spiritual, Intrinsically egoless, and Self-Evidently Divine
Reality (Prior to conditional “self”, conditional “world”,
and the ego-bound conventions of “religion” and
non-“religion”)-Is the One and Only Truth of Reality Itself,
and the One and Only Way of Right Life and Perfect
Realization.

 

 

 


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Adi Da, Ramana Maharshi, Nityananda, Shridi Sai Baba, Upasani Baba,  Seshadri Swamigal , Meher Baba, Sivananda, Ramsuratkumar
“The perfect
among the sages is identical with Me. There is absolutely no
difference between us”
Tripura
Rahasya
,
Chap XX,
128-133


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