Sadhana – Adi Da Samraj




“Krishnamurti seems to argue
against anything that appears like ‘sadhana’.Ramana Maharshi
said that sadhana was always necessary, even for the
realization of the always present Reality. I must also say
the same. Sadhana is absolutely necessary. There is a unique
process in consciousness, moving from the critical
beginnings of that despair which is the root of spiritual
life, through all the forms of intelligence and enquiry, to
intuitive understanding. But this process is not a willful
remedy or search. It is various degrees of real
understanding of the whole dilemma and search that is being
lived. Sadhana is necessary because the dilemma and search
is being lived. Therefore, a process of another kind of
actual living must take place.”

“I agree with Krishnamurti that
the motivated remedy is false and unnecessary. But, with
Ramana Maharshi, I assert there is a necessary process
wherein the Truth manifests and lives through the qualities
of life. Otherwise, any fool who heard a lecture or read a
book could be perfected by the experience. The Truth must be
lived, and its intelligence must acquire the process of
life.”

Franklin Jones (Adi Da Samraj) –
unpublished notes, 1971.

see more:

On
The Teachings of J. Krishnamurti
,
by Bubba Free John (Adi Da Samraj) – The Dawn Horse
Magazine, 1975




What
is Sadhana?

A
Beezone Investigation

 

 

“On 26th February, 1947, the
topic of Guru Swarupam (The Guru’s Form) was
discussed.

This afternoon a Tamil youth
approached Bhagavan, and asked, ‘Swamiji! Yesterday morning
you told the Gujarati lady that renunciation means internal
renunciation. How are we to attain it? What is internal
renunciation?’

Bhagavan: Internal
renunciation means that all vasanas should be subdued. If
you ask me, ‘How to attain that?’ my reply is,
‘it is attainable by sadhana.’

Question: Sadhana
requires a Guru, doesn’t it?

Bhagavan: Yes! A
Guru is required.”

Letters from Sri
Ramanaasramam by Nagamma



 

 Sadhana – A Sequence
Of Stages Of Growth Culminating In Consciousness Of All Of
Reality

Sutra
48 – The Dawn Horse Testament

 



 

 Sadhana
in the Literature of Adi Da Samraj

As taught
by Adi Da Samraj

Presented
by Beezone

 

“You are suffering many
things in your life and others are suffering
you!”

 

Adi Da Samraj 2006

.

“Notice, no matter what is
arising, you are basically the Witness. This is still the
Case, even while there is involvement in klik-klak
[conditionality]. That Which is Always Already the
Case is still Always Already the Case. The Truth is Always
Already the Case. Consciousness Always Already
Is.

“Well, why aren’t you then simply
living that? As I said, you have assumed the disposition of
the fruit-eating bird. You are enmeshed in klik-klak-land
here. I Am Not. I know what I am talking
about.

So there is a way beyond it. And
in the midst of it, you can’t just ‘go out the door’. So you
have to Realize What Is Beyond this by a process that is, at
the moment, enacted in the context of what was your bondage.
You have to process out of your bondage, in other words. You
can’t just simply think your way out of it, or have a
lecture magically relieve you of it, or any kind of
examination in a moment. It requires a lifetime of
reorientation, surrender, Communion, and
Grace.”

Excerpted from
Klik-Klak:
The Pattern Patterning
,
Adi Da Samraj – 1996



Contents

Definitions

Introduction

Preparation

Practical
Disciplines

self-Contraction

Crisis

Becoming
Serious

Listening
to Hearing

self-Observation

The Cramp of Mind
and Body

Contraction

Crisis
and Responsibility

Purification

Renunciation

Hearing to
Tapas

Breath and
Name

Teaching
Argument

Spiritual
Practice

What
Is Sadhana For?

Additional
Reading



“The nature of the apparent sadhana of Adidam, The Way in
terms of practice…is not a something in itself and it is
not a method. It is searchless participation in My
Self-Revealed Person or the Very Condition
[REALITY
– TRUTH – THE FOURTH STATE] that is Always
Already the Case [ALWAYS, EVEN NOW]. From the
beginning it is that, whatever you could manage to say about
Me.
My devotee is realizing Me. It is so and That is the basis
of the sadhana. That is what authenticates the sadhana and
mere descriptions of the exercise of the sadhana, the
practice to mention, the activity to mention, you see – is
always off the point of it. “

From the Avataric
Revelation Discourses; nos. 1-49,
Adi Da Samraj –
December, 2004



Summary

“Sadhana” in the context of the
first three stages of life and some of the fourth is all the
waking state disposition (The Waking State Yoga). The point
of view is always that of the physical body-mind – it is
your sense of yourself that is the domain of your
experience. What you are is the waking state character.

“Then there is a period within
practice where the gross busyness is quite relaxed, and the
exploration of subtle possibilities begins to become
expansive. This develops potentially in the fourth stage of
life, particularly when it comes to its ascending phase, and
in the fifth. It is a resort to the dream dimension. The
subtle domain is presumed to be Reality. The gross is
incidental to it, peripheral to it. In effect what is being
affirmed is that the dream state is the state one should be
in, or is the state presumed to be the essential Reality
with which one is identified – not the gross physical but
now the subtle persona, essentially the domain of ascended
mysticism and such. So that is sadhana done from the point
of view of dreaming. Whereas previously sadhana was done
from the point of view of the waking-state
body-mind.

“[The next potential levels
of] practices [are] associated with the sixth
stage of life….toward or from the position associated with
sleep and the transcendence of it – the domain of
objectlessness, all objects one way or another relinquished
as not ‘it’ [not this, not this]. So rather than
focusing on the body and the mind, there is a focus on the
Domain of Consciousness, the Domain of the Witness, and so
on – the Condition Prior to the body-mind.

“In the context of the sixth
stage of life, [Sadhana] is done in the mode of what
is called the fourth state, turiya, or Consciousness Prior
to the body-mind – as sleep is, and yet Prior to a
particular limitation that is still there in
sleep.

“The right side of the heart is
associated with anandamayakosha. It is the seat of sleep,
the seat of egoity, the first (and last) knot. It is also
the doorway, or the last place Prior to the Unconditional
Domain and the fourth state, and ultimately turiyatita,
beyond it.”

The
Torque of Attention
,
The Yajna Discourses of Santosha Adi Da

 

SADHANA –
DEFINITION

Root: Sadhato
accomplish, achieve, practice, means, method, “Means of
Achievement”

Sadhan literally “a means of
accomplishing something” – is ego-transcending spiritual
practice. It includes a variety of disciplines in Hindu,
Sikh, Buddhist and Muslim traditions that are followed in
order to achieve various spiritual or ritual
objectives.

Etymology: Sanskrit sadhana; akin to
Sanskrit sadhu going straight to a goal

1. Hindu religious training or
discipline through which an individual attains
samadhi

2. Hindu or Buddhist spiritual
training through which an individual worships a formed image
as a mediate step to the worship of a formless deity or
principle

3. The tantric evocation of a deity
by means of spells and ritual for the purpose of getting
control of the deity

 

Traditionally – From The Teachings
of the Sadhana Society:

“Effective means of attainment.”
Religious or spiritual disciplines, such as puja, yoga,
meditation, japa, fasting and austerity. The traditional
effect of sadhana is the building of willpower, faith and
confidence in oneself and in God, Gods and guru.

Today you begin a journey that can
lead you to the Highest
Achievement
of Human Awareness – which is Unlimited Consciousness of
Self and Oneness with the Infinite. You will be guided on
your journey by the Teachings of The Sadhana Society, and by
the use of the oldest Methods and Practices known to Man.
These will include the Teachings of the Enlightened Sages of
the East, and the Long ignored Methods and Practices of the
Ancient People of the North American Continent.

As you progress on your journey, you
will Awaken the Great Hidden Powers that lie dormant within
you. These are the already Perfected Manifestations of your
own body and mind. You will learn to tap this Infinite
Storehouse of Energy, and call forth The Divine Law of
Abundance from your own Being. You will also learn to
communicate through the use of the Ancient Akashic Records.
Soon, you will discover that there is nothing that you
cannot do. YOUR POWER IS LIMITLESS. Because there is no
separation between Life and Death, you will also learn to
communicate with Divine Personalities beyond the
physical.

 

From Swami Sivananda

Sadhana is any practice to steady
the wandering mind and to fix it on God.

Who does sadhana is called a
sadhaka.

Uses self-restraint

Purifications of the mind

Cultivates divine virtues

Prays

Does Japa

Does Kirtan

Practices Dharana or
concentration

Meditates

Looks within

Tries to remove defects

Understands the real value of
practice

Understands sadhana is a great
struggle

Habits and patterns will have to be
rent asunder

 

 

Adi Da on Sadhana

From ‘The Fire Must Have Its Way’,
Adi Da Samraj, July 17, 1978




 

“Sadhana is the process
of Awakening and Insight which takes the form and is
developed in the form of spiritual practices.”

***

“Sadhana is the process of
release of energy and attention from the things that are
binding you. When something or other is not binding anymore,
you just move on. It’s business handled.”

Adi Da Samraj, ‘The Yajna
Discoures of Santosha Adi Da (1995-1996)

***

“Sadhana is ego-Transcending
Work, It is a constant ego-transcending
work.”

 




 

“Persistence is a fundamental
requirement in the case of someone doing
sadhana.”

“Spiritual life is a demand, not
a form of therapy, and this demand does not make life easy
but it does change it into a creative
affair.”

“Sadhana is not merely some
manipulation of the body-mind, strategically trying to
create some effect. Sadhana is this capability to live
wholeheartedly, to feel beyond
self-contraction”.

“You cannot realize Real God,
Truth or Reality. You can only be led into that Realization.
And if you resist it, then of course it does not take place.
And such Realization is difficult, I grant you that. It is
immensely difficult.”

“The foundation sadhana is
established in the context of the body. If you do not deal
with the karmas signaled by the body, sadhana is fruitless.
Sadhana is not the interiorizing of attention. It is the
transcendence of self-contraction. It is not a matter of
going inward. It is a matter of purifying the karmas of your
conditional existence. To do sadhana, therefore, you must
handle the business of your life. By that I do not mean that
you should indulge in all kinds of fanciful cravings or
motivations toward self-fulfillment or the ‘good life’. I
mean that you must take this physical vehicle, this
physically manifested body-mind, and put it to school,
command it to do the sadhana of devotion, service, and
self-discipline.”



According to Adi Da, Spiritual
Practice is eventually purposed to transcend the point of
view that is the physical body, the mind, and all
conditional experiences. Which requires:

 

Persistence,

Demand,

Intelligence,

Tremendous discipline,

Tremendous feeling,

Difficulties

 

Sadhana is understood to mean: to
transcend the self-contraction and limitation of the body
and mind and its philosophy and birth.




 

Summary Statements Based on Adi
Da’s Teaching (Direct quotes are in
italic
).

PREPARATION

Table of
Contents

In the beginning of sadhana the
individual is humanized and is called to complete (or bring
to order) life in the context of the
first
three stages of life
.
– Adi Da Samraj

 

Foundation Phase of Sadhana
Adi Da Samraj, 1975

 

“Just to begin the Way you must
hear
the Teaching
. You
must Awaken. Whole-bodily Enlightenment in the most
thorough, full, and high sense involves a Great Process, but
Enlightenment is not its goal. Enlightenment is its root.
Enlightenment is a fundamental Awakening, a fundamental
insight, which you then use moment to moment to create the
Way. A practice that is not based on that fundamental
insight is not based on Truth.”




 

“The basic Teaching this
institution should represent is the understanding of this
fundamental error, or the mechanism associated with manifest
existence that makes it into an illusion, into suffering,
un-Happiness, un-Enlightenment, Godlessness. You cannot
merely believe something positive and develop a true
religious or Spiritual life. Enlightenment is not simply a
matter of believing in conventional God-ideas that motivate
you to be better. All such ideas must be understood. You
must enjoy this Awakening, this insight. You must hear the
Teaching Argument.”

“The foundation of my
Teaching
Argument
is this: You
are, as a matter of habit, and in every part, conformed to
the activity and the results of
self-contraction”.

“Once the argument has been
considered, felt, and lived, the devotee…is convicted…of
the necessity of the Teaching and of right action for the
rest of his life. Then he has heard the Teaching, he is
prepared, and he approaches the Divine Master
as a
true devotee.




 “You do not really
enter into anything like the Spiritual Process, even in its
beginning forms, until you have passed through the ordeal of
self-confrontation and struggle with your childish and
adolescent character in the context of the first three
stages of life.”

Good
Company

 

Preparatory practice of the Way that
Adi Da has Revealed is “listening”, or giving one’s
attention to the Teaching Argument and considering it in the
context of one’s life.

Sadhana is based upon the
discovery of the futility of seeking. Having made that
discovery, then you will be able to connect with the thread
of my Argument to the point of understanding.

The first step, then, is simply to
study this consideration. Consider the teaching argument, do
what you will in your personal life, assume responsibility
to study. Study, ponder, observe yourself, observe your
life. When it becomes your own, then you can begin to add to
the discipline.

In every area of our lives, the
fundamental error in the past is the presumption of unlove.
And the essential dimension of our preparatory work, and the
key to happiness in any case, is the regeneration of the
life of love.

All the practical disciplines are
necessary but secondary.

In their initial preparation –
instructed in the right and lawful practices:

1. Diet

2. Health

3. Sexuality and Intimate relations

4. Study of spiritual
teachings

5. Service to others

 

Table of
Content


The following
selections are from talks and various writings by Adi Da
Samraj in the years 1972-2006.

 

Summary Statements Based on Adi
Da’s Teaching (Direct quotes are in italic).

 

“What must occur in each person’s
case is the realization, felt with the whole being, that he
(or she) must be love, that he must fulfill the Law of
sacrifice regardless of past history, present circumstance,
or any condition that may appear in the future.”

“The individual must become
committed to that principal discipline with the whole force
of his life. No matter what arises to distract, console, or
frustrate him, he must remain as love in
God-Communion.”

“When he is in love, convinced of
the Teaching, full of energy and delight in ordinary
relations, then the individual may come to the Spiritual
Master for initiation into the higher or spiritual
dimensions of adaptation and sacrifice. But not before that
time.”

 



“Prior to Hearing and Seeing all
preparatory and preliminary practices are for those
beginning or ‘approaching’ the Way.”



“The initial stage is the
responsibility of the individual to live the life Sadhana in
the place where he lives it, in the world.”



“All the drama, all the up and
down, the this’s and that’s, wishes, hopes, coming and going
and success and failure, must have the world scene in which
to develop.”



“If you feel you are interested
in Spiritual life, you should have a serious appreciation of
your unpreparedness and not come to the Communion gleefully.
If you do walk in gleefully, sooner or later you will be
confronted with demands that will make you resistive,
because you are not prepared to meet the demands of
discipline. Discipline is not what you are asking for. You
are asking for consolation, something to believe in,
something to relieve you of the stresses of the failed first
three stages of your life. You are defending your egoity.
Even though you may be interested in Spiritual life, when
you are confronted by the real discipline involved, you will
inevitably resist.”



“You must move out of your
worldly frame of reference. People in these days think there
is no difference between Spiritual life and an ordinary
worldly life. They think all you add to ordinary life is a
mantra or meditation in the morning and in the evening.
There is a vast difference between worldly life and
Spiritual life, however, and one of the principal
differences is discipline, even an all-embracing,
all-encompassing discipline that touches every area of your
life. Every function, every practical detail, every
relationship must become subject to sadhana, or an
intelligent discipline. Such discipline is one to which you
agree in consideration, but it is nonetheless real
discipline. You must therefore move out of the frame of
worldly life. You must be educated out of the uninspected
mind, and you must come to understand through consideration
and by developing self-awareness what Spiritual life really
requires of you. It requires the transcendence of egoity.”



“You should therefore appreciate
this fact with some seriousness at the beginning and not
take too many big steps. Simply listen, investigate what
this Way is really all about, feel your way into it, and do
not become involved any sooner than you are really prepared
to. There are many ways to associate with this Communion
long before becoming a practitioner even at practicing stage
one. There are many serious ways to study the
Wisdom-Teaching and consider it in your own life while you
otherwise do whatever you like. For even many years you can
support the publication of the Teaching literature, support
the Communion in various ways, and participate in some of
the services the Communion offers. Do not get too close to
it while you are yet unprepared, because inevitably you will
resist it.”



 

 “We
do not have an ‘Enlightenment-product’ to sell here. The Way
must be lived. The Way requires disciplines.”

Adi Da Samraj

 

 

Table of
Content

 

Summary Statements Based on Adi
Da’s Teaching (Direct quotes are in
italic
).

 

SELF-CONTRACTION

“You may want to forestall the
observation of this uncomfortable feeling, that realization.
But you can not begin real spiritual life unless you start
to observe and understand the mechanism of the
self-contraction.”

 

 

Simplify your
life

Handle business, get your life in
order, create a situation that will enable your life to
function in a relatively simple and harmonious
fashion.

 

“Spiritual life first becomes
functional life and your essential responsibility to
yourself and others becomes creative work.”

 

“Until you become capable of
working with your resistance or failure to function, your
past adaptations or lack of them will continue to dominate
you and your life. You may be able to change the modality of
your life to an ashram setting or a meditation center but
your basic understanding of your fundamental condition will
not change. You will not fulfill the Law.”

 

“You cannot continue to grow, you
cannot continue to move past your prior adaptations until
you handle your business. You must handle your personal
business, the business in your past, the business in your
friendships, the business in your blood relations, the
business in your intimate relations, the business in your
friendly relations, your business with the
world.”

“You have very real things to do,
very human things, even very ordinary things. You must do
these things and there is no two ways about it. Your life
requires it. Others require it of you.

“We are only at the beginning,
you are dealing with all the basics. You must endure that
beginning, the handling of life-business, and be purified.
That is where it starts.”

 

“Spiritual life is sadhana, a
work. It is the always present demand of function in the
midst of whatever is going on. It is the counter-egoic
effort necessary to transcend limitations. And limitations
constantly arise every day. To practice is to suffer, but it
is not egoic suffering. It is that suffering associated with
the transcending of egoity. It is not hidden in the events
of the world or in the events of his internal or
non-volitional life. Life demands attention and in that
attention you must handle business. You must be responsible
for yourself at the human level, and in a profoundly
uncommon way. You must live the discipline of ordinary life.
You yourself must be love under all ordinary, daily
conditions. You must make this change in your life. There is
no way whereby you can be relieved of this necessity. Nobody
can do it for you.”

 

Also see:

The
Beginning – A Workable Situation

 

Table of
Content

CRISIS

“The heat of self-frustration is
the energy of sadhana.”

“There is a purifying dis-ease
involved in spiritual life. There is a
crisis.”

“It must be a perfect crisis in
consciousness in which this one form of ordinary knowledge
is seen perfectly and known to be your condition from moment
to moment. Knowing that you have no way out of this in the
ordinary way.”
 



 

“You realize you are truly locked
in to this one form of existence, which is ordinary
suffering, the search. It is in that entrapment, that
isolation of real recognition, that the whole process begins
to be undone.”

“When you realize you can’t play
your game’s any more, you can’t depend on your games because
you know all your games are essentially based on the same
impulse, the same structure. You realize ultimately the same
vision, the same cognition of the search.”

Core of this
Sadhana

“In the process of this sadhana
you must come to the point, through self-understanding, of
relinquishing the motive of union with another – because the
fundamental understanding, the core of this sadhana, is the
transcendence of the motive toward union or the search based
on self-contraction, the search for any conditional object,
stage, condition, or other).”

“People continue to think that
all this Life is leading somewhere in some grand
evolutionary design and they continue to thrive on the
search with ‘what’s next’. But the more sensitive you
become, the more you become aware of this structure of
limitation. It is only when consciousness returns to the
zero, moment to moment, that this insight begins to break
the bondage. It’s only when you have become so limited, when
you have no options truly, that you begin to understand what
is going on and what you’re up to. Then you will change your
entire life.”

“This crisis confronts the
mental, emotional and physical aspects of the practitioner
in the form of a demand. The demand is to function. The
demand to give energy and attention to others and to life in
general.”

 

“You need not
[be unique] to practice and fulfill
[Sadhana]. But you must be moved. That is the
difference.”

 

“It is not ‘fun’ to
be

alive. It is,
ultimately, a dreadful circumstance, a completely bewildered
circumstance, in which some things make you feel good
temporarily, but, essentially, apart from temporary
pleasures, you do not feel good. You are in trouble, and you
are mortal.

Therefore, life is not ‘fun’.
There are pleasures, but even to the extent that there are
pleasures a great dimension of suffering also pervades one’s
entire life. Everything that might grant pleasure ultimately
disappears. Every relationship that one might enjoy
ultimately comes to an end, if not through immaturity and
lovelessness then through death. There is no fundamental
happiness or satisfaction in this life. Awakening to
revulsion toward our ordinary possibility is the beginning
of true ‘hearing’ and ‘seeing’, or radical intuition and
true feeling,
in which we may realize a Condition
that is absolutely Blissful and absolutely
Conscious.”

Enlightenment of the Whole
Body

 


 

Table of
Content

 

Summary Statements Based on Adi
Da’s Teaching (Direct quotes are in
italic
).

 

BECOMING SERIOUS
(REAL)

Practitioner: I
notice that when I’m confronting something in myself and a
greater understanding breaks through then instantly there’s
something else to consider. That process just keeps
moving.

Adi Da Samraj: You
should notice this, because you all tend to be addicted to
constantly fulfilling yourself through a variety of
conditional purposes. But look at the state that follows
upon such fulfillment. How does it compare to those moments
when you directly transcend yourself and exceed your
conventional desiring? You must value that intensity. If you
do, that will help you to eliminate the motive to be
conditionally consoled, made to feel good by circumstances
outside the body, or circumstances in the body, or
circumstances in your emotions, or your mind, your thoughts.
When you know that the consolation associated with
circumstances is not profound, and only the intensity
realized by the transcendence of circumstances is profound,
then you will cease to be mediocre. You will become serious.
You will exhibit great signs of discipline. You will become
an extraordinary human being.”

 

 



Table of
Content

 

Summary Statements Based on Adi
Da’s Teaching (Direct quotes are in
italic
).

 

LISTENING TO
HEARING

 

“Do not imagine for a moment that
right and true practice of the only-by-Me Revealed and Given
Reality-Way of Adidam is an easy matter, that you can simply
Listen to My Teaching-Argument and Realize the Intrinsically
egoless and Self-Evidently Divine
Self-Nature.”

“The Reality-Way of Adidam is the
Work of Reality Itself.”

 

The key here is “you do not exist by
your own creature power.” The search or seeking as Adi Da
teaches is fundamentally rooted in the identification of ego
or separate self, as self-contraction with objects of body,
mind, and spirit. He calls the activity of the search
“Narcissus”.

“I have Called you to
understand
all seeking
and to be
free of the effort toward union. A characteristic effort
toward union is associated with each stage of life. There
are even many such efforts associated with each stage of
life, and there is also a fundamental effort associated with
each one. I have Called you to observe and understand this
effort in the context of each stage of life. You cannot
merely choose to bypass any stage. You must understand it.
You must understand it very directly in a participatory
manner. You cannot merely by ‘considering’ My Instruction
assume the asana of the Realization of the seventh stage of
life. You must do the sadhana.”*

*The Effort Toward Union Has
Nothing to Do with Realization, Adi Da Samraj, May
1992.

 

 

Self
Observation

“The purpose of observing
yourself is to refine the details of your sadhana – not to
delay your sadhana, or avoid it, but to refine it, in the
real process of doing it.”

“When you realize that you truly
are confined and that there is this one quality of
knowledge, experience, and existence from moment to moment,
then are you are beginning to understand.”

“The actual practice of The Way
is founded in a radical insight into self and the avoidance
of relationship, The conviction of Narcissus. This radical
insight or intuition reveals the factuality of reactive
self-confinement and fruitlessness of the search for
salvation, release, or perfect fulfillment.”

THE “BRIGHTENING” WAY TALK
SERIES, The Yajna Discourses of Santosha Adi Da (1995-1996),
PROLOGUE, A Mastered Life, Adi Da Samraj, December 29,
1995

 

The Cramp of Mind and
Body

Mind = Doubt – First form of
contraction

Body = discomfort – fear, anger and
sorrow.

Emotion = Boredom =
search

 

“Doubt is not about anything. It
only seems to be about something because you are constantly
tending to register self-contraction in terms of
doubt.”

The mind is always stress. It is
always trying to think itself into a better system of
thinking so that it will never doubt again (EX:
belief).

“You are to stand in the position
of that knot, feeling your own disease, your motivation –
but that means you have to endure it. There is not only the
fundamental knot itself. There are all the reflections in
the body-mind, tendencies of one kind or another, and so
on.”

 

Table of
Content

 

The following excerpts are from a
variety of Adi Da written and spoken teachings –
IN ITALICS

CONTRACTION

“Once you do observe this
fundamental contraction, then you can not escape it, and
that is when sadhana really begins. That is when sadhana
starts becoming profoundly effective.”

“This understanding [of the
self-contraction] is absolutely fundamental to my
teaching.”

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

It is not the product (effect) of
some process (cause) outside himself or his
control.

“You have to endure the
purification of these things, the standing in the knot
position sensitive to all the limitations of the disposition
and surrender to me to the point of forgetting it,
relinquishing it, keeping the faculties all focused in me in
this communion.”

 

Table of
Content

CRISIS

“The sense of crisis is only the
sense of irresponsibility – you have something happening to
you. Whereas when this process is alive in you, when this
sacrificial process is truly active, it is no longer
happening to you. The fact is that one’s suffering (or
enjoyment) is not happening to you at all. It is something
that you are doing and for which you must become responsible
for. And then surrender it to the divine.”

“The crisis in spiritual life is
supposed to occur. You are supposed to suffer the purifying
events. You are supposed to encounter resistance in
yourself. You are supposed to discover all kinds of garbage
in yourself. So why should there be any special resistance
to it when it occurs?

 

“There may be discomfort, and you
may wish you did not have to go through it. But apart from
that, there is no reason why you should be overwhelmed or
completely disenchanted by the fact that you are witnessing
a period of intense conflict, crisis, suffering, and
disturbance. The more time you waste identifying with all of
that, the less sensitive you become to the
event.

That is why The Spiritual Masters
continue to stress that there is a crisis in consciousness
involved in spiritual life, because you must come to this
zero point in which you see the one thing you are always
doing, the one state lived, in which you see the search as
your very condition. It’s only when you’ve returned to this
condition of suffering without recourse, when you have
fallen into your own limitation, that True Insight and
Understanding can arise as The Spiritual Master has
described it. So there must be a crisis.”

 

In the beginning there may tend to
be reactions and breakdowns whenever this crisis process
begins. There is very often an emotional collapse, even a
physical collapse. There are episodes that have an almost
psychotic quality to them. But as one passes through these
purifying episodes, one begins to realize how important
functioning is, handling life’s business.

All of these apparently disturbed or
crisis episodes in this real process of spiritual life are
themselves very intelligent, very meaningful. They have a
great deal to show you. The more capability you have for
passing through these times, the more useful they
become.

 

Table of
Content

PURIFICATION

“One could say, that altogether,
sadhana basically is self-purification. Because it is not
the divine that must be found. It is the things that you are
deluding yourself with that must be released. The divine is
the context of existence. But self-contraction has taken on
all kinds of forms, the summary of which is non-awareness of
the divine condition. Sadhana then is basically purification
of these forms of self-contraction.”


“Until this heart comes to rest,
there is only contraction, this separate and separative
consciousness, whose mind is separative, obsessive,
bewildered, pursuing fulfillment on the basis of what is
apparently possible in the midst of this puny limitation we
wake up to each day. But there is help for it – there is
Grace. And you must give up your whole life for it!

“Whatever you do not give up,
keeps you here, and until you have given up everything, here
is what you see.”

“Spiritual practice is not an
effort whereby you eventually transcend yourself. It is
self-transcending in its very disposition. In this Way, you
do not perform an action and transcend yourself as a result.
The action in its very performance is a self-transcending
action. It does not produce
self-transcendence.”

In the Way of the Heart, Satsang is
a practice, or a sadhana. Therefore, it is work, not merely
something that happens to you. It is responsive work, not
merely self-effort. It is real and true work. It is
purification work.

 

Table of
Content

HEARING TO TAPAS




Summary Statements Based on Adi
Da’s Teaching (Direct quotes are in
italic
).

 

“My devotees must fit themselves
to right devotion to Me, and go through the living ordeal of
right practice—moment to moment, and day by day. The
process of life-rightening is an ordeal of shedding the
ego-pattern, or the imagined persona. Therefore, that
process of life-rightening is, necessarily, a process of
renunciation. The patterns of egoity are built into the
body-mind-complex as psycho-physical tendencies. Therefore,
those patterns do not disappear merely because you come up
with a notion about changing them. The life-rightening
process must be profoundly engaged and persisted in, so that
real turning away from, and real shedding of, ego-patterning
occurs. That is a fundamental aspect of the
“Radical” Reality-Way of Adidam
Ruchiradam—the “ordeal”
aspect.”

The Aletheon

 

“This is what must be understood:
All seeking, all disturbance, and all dissatisfaction are
one’s own activity. To understand this is to be free of
‘victim-consciousness’, or the notion that your fundamental
difficulty is somehow caused by others or by the conditions
of manifested existence. To understand this is the essence
of true hearing.”

 

AVATAR ADI DA
SAMRAJ
: Self-discipline must come from
self-understanding, or it is just another form of
self-contraction. Without self-understanding, discipline is
just another expression of the will of the ego-“I”. Instead,
self-discipline in the only-by-Me Revealed and Given Way of
Adidam is based on that force of intention that expresses
the capability to transcend yourself by feeling beyond
yourself, by feeling beyond all of the body-mind’s
intentions, tendencies, and patterns. Right discipline is
associated with the radiant disposition of ego-transcending
devotion to Me, not the effort of the self-contraction. To
be impulsed toward ego-transcending Real-God-Realization
through your devotion to Me – that is a radiant disposition.
On that basis, you take on some (by Me Given) disciplines.
You observe the self-contraction, and you add detail to the
discipline of your life based on that observation. The
disciplines of the Way of Adidam include more than just
vital things like food and sex. The discipline covers
everything. That is why you must practice all the
disciplines, including all the functional, practical,
cultural, and relational disciplines.

 

“Hearing is a matter of
transcending the notion that your suffering is caused from
without, or the notion that you are being ‘victimized’ by
life. True hearing is a matter of transcending the ‘victim
strategy’ altogether and is the foundation of spiritual
practice.”

“One could say that, altogether,
sadhana basically is self-purification. Sadhana is basically
purification of fear, doubt, sorrow, aggression, anger, and
delusion. These are forms of self-contraction and fear is at
the root of all of them.”

 

Sadhana is Self-Purifying
Work

 

Summary Statements Based on Adi
Da’s Teaching (Direct quotes are in
italic
).

 

“Sadhana is not called
‘suffering’. It is called ‘tapas’. It is called ‘the ordeal
of practice’. It is called ‘discipline’. It is necessary!
That is it. That is the substance of change! That is the
alchemy of change. That is the fire on the pot. Everything
must be thrown into it.”

“The principle of spiritual life
is a light and that light is a fire. It produces a crisis in
consciousness that is both illuminating and penetrating. An
awakening is what it is all about. An awakening of your own
liberation and, in the beginning, your fundamental refusal
to open and take responsibility for your own
process.”

 

“Sadhana is something you do. The
whole process or circumstance of Realization is not about
passivity or waiting. It requires endeavor. It requires
change. It requires a purpose. It requires use of energy and
attention. It is not something that happens to you in your
passivity. It transcends your passivity and your activity.
But this does not exclude your activity. Your activity must
be sadhana. You are not relieved of it by Grace or by a
Gift. It is demanded of you through Grace and through Gifts
and through understanding, then.”

 

“Your desiring will be frustrated
in its goal and you will meditate on the fire and that fire
will be your attention to Me so that your attention from
hour to hour will become more fiery, more intense, more
loving, more sacrificial, more absurd, less and less the
character that you are born to be and live and die. You see
there must come into your case a sympathy more profound than
your inevitability, a sympathy more profound than your
logic.”

 

“Wherever your attention lies
without confusion, that is what you realize. If you will
give Me your attention through true hearing, if you will be
gravitated toward Me in every moment so that all of your
desiring, even your inevitability, becomes superficial and
all of that quality that arises from moment to moment will
be truly superficial. Its impact will be lost. It won’t
create incarnation. It will create heat only.”



 

Table of
Content

BREATH and NAME

Chapter 5.24

HEAT

Summary Statements Based on Adi
Da’s Teaching (Direct quotes are in
italic
).

 

There are certain basic
considerations relative to practice that should remain
effective in the daily affair of living this
Way.

Sadhana involves:

1. Application to ordinary forms
of relationship and activity.

But all such forms are to be
lived Lawfully, as relational discipline. When ordinary
conditions of life are themselves made forms of loving
sacrifice, then ordinary life itself becomes a form of
ascetic practice or “tapas” (which means “heat”).

It is not necessary or even
useful to embrace habits of action and isolation which are
conventionally ascetic. Neither is it appropriate to indulge
and exploit the gross and subtle potentials for fascinated
and consoling experiences.

2. The true Way involves
re-adaptation of ordinary actions and relationships to the
Law.

Thus, such ordinary relations and
enjoyments and responsibilities become ascetic in the truest
sense. They awaken the “heat” which is the sign of the
frustration of old adaptation. And this “heat” (mental,
emotional, physical, and spiritual) purifies and transforms
us in our habits and liberates us from the illusory
consolations of experience.

3. Those who constantly and
steadily embrace ordinary relations and actions in the
spirit of the Law – as sacrifice, service, love, the
discipline of relationship itself-necessarily experience the
“heat” which is the sign of the frustration of old
adaptation, old tendencies, old (both latent and habitual)
desires, motivations, demands, and preferences.

Nonetheless, patterns of
un-Lawful inclination still arise. Thus, you feel frustrated
– the “heat” of practice is awakened. This “heat” is not
necessarily pleasant. Thus, devotees tend to develop habits
and points of view in practice that tend to sidestep the
heat or tapas of the spiritual process.

4. The most destructive of these
habits or points of view that weaken the transforming power
of the heat of your discipline is that of concern relative
to the tendencies that characterize your life.

Negative, self-Indulgent, and
self-possessed tendencies of all kinds are constantly
awakened in the intentional frustration or natural
asceticism of our discipline. There is no end to what may be
revealed about oneself in negative terms.

The practice is to steadily
engage relational disciplines, and to persist in an ordinary
life of service, study, and positive or moral restraint of
functions. If this is done, you will observe that the heat
of discipline becomes a purifying and transforming current
of life. Then, secondarily, you will notice that the signs
of old adaptations are gradually transformed, becoming less
and less gross, less and less frequent, until, at last, they
cease to arise or to qualify the natural Intuition or
Radiance in Ignorance.

5. Transformation of the loveless
adaptations of life is a secondary or indirect expression of
our practice. It may not be attained by direct, willful,
strategic, concerned effort in dilemma, in a milieu of
problems and solutions, but it occurs naturally in a life
which is persistently turned, as an ordinary discipline,
from problems, concerns, and subjective dis-ease, to felt
sacrifice and loving service. Such is the sane and venerable
discipline of those who are devotees rather than
self-seekers. This discipline is present release from the
ego-position. Other disciplines or ways, ascetic or
self-indulgent only reinforce the ego-position, the
principle of separation, and thus they accumulate
experiences and changes of which are only a hedge or armor
around Narcissus.

6. Accept the discipline of the
Law as a whole-body obligation in my Company. Endure the
heat thus awakened. At first it burns up the signs of old
adaptation in a purifying manner, but then it becomes a
transforming and illuminating fire. Renounce indulgence or
dramatization of un-Lawful inclinations. Likewise, renounce
all reactive concern about the continuous pattern of arising
tendencies. Whatever arises in this discipline is only a
reflection, high or low, of old adaptation and, as such,
requires neither analysis nor complaint. Be at ease in
service and devotion. All past actions, their tendencies,
and their destinies are unnecessary for the devotee. Thus,
the devotee yields all to the Divine and is happy in Divine
Communion, in Ignorance, free of bondage to both knowledge
and victory.

7. Spiritual discipline only
follows in the case of practical discipline. The grosser
elements must be transformed in fire before the subtle is
revealed above. Then even the subtle must be converted and
dissolved in the same fire. That fire is the Heart, the
Radiance, the Condition of conditions. It is the Principle
in the midst, the fire in the middle {“pyramid”], beyond
both the lower and the higher physics. It is Bright in
Ignorance. It is the Light in discipline and devotion. It is
the devotee of the Presence, and it is the Presence itself.



 

“Practice is
not a matter of mulling something over, struggling with it
interiorly. It is a feeling matter. It occurs in the context
of relationship. Always return to this
principle”

 

“The best thing to do, then, is
to be uncomfortable. That is the one thing you do not want,
though. Bottom line, nobody wants to be uncomfortable.
Everybody wants to be comfortable. You do not want to use
your greatest virtue, which is the virtue of discomfort and
the capacity to transcend the spell. Instead of doing that
you try to maintain a level of consolation and involvement
with all this hardware and software so that you will not
feel uncomfortable.”

Hardware, Software, and
Transcendence – Adi Da Samraj, 1982

“Sadhana is tapas. It is a
profound ordeal. It is painful, to some degree. However,
when you understand the reasonableness of the cure and its
purpose, you become willing to endure it. You must be like a
five-hundred-pound man or woman committed to losing weight,
that you must endure a process of purification. Therefore, a
part of self-discipline is that you become willing to endure
it, because of your intelligence and your
understanding.”

Beyond Pleasure and Pain – Adi Da
Samraj – 1994

 

Table of
Content

Summary Statements Based on Adi
Da’s Teaching (Direct quotes are in
italic
).

 

Mature Phase

“You must come to the point at
which it is no longer acceptable to you to fall from such
Grace, at which you are no longer interested in merely
surviving and functioning, however cleanly. You must come to
the point of commitment to the Ecstasy and Intoxication of
Divine Life, the Way of life in which you are no longer
separated from the Divine, but are constantly one with the
Divine, in constant Communion. Only that must be acceptable
to you. That is the capacity for real practice. That is the
impulse to Realization. That is the core of every mature
practitioners life.”

Crazy Wisdom magazine, Vol 1, No 3,
June 1982

———

All Previous Practice (Prior to
Full Seventh Stage Realization) Of The Way Of The Heart

Is A Process Of Conversion

From the conditional or Extended
self

To The Unconditional,
Transcendental, Original, Inherently Spiritual, and Divine
Self

Prior to the Full Realization of
the Seventh Stage of life.

 

HEARING IS MOMENT TO
MOMENT

“At the beginning of the Way you
must break through the limit of the first three stages of
life and move on to the fourth stage of life, which is a
profound transition that very few have made in human time.
Basically all of humanity is at school, and the fourth stage
of life is the next transition. Therefore, this transition
is most profound and requires great preparation. Thus, you
must humanize yourself to a significant degree before you
take up practicing stage one.”

 

“True sadhana is persistent and
progressive renunciation.”

 

“True sadhana is (and must be)
persistent, because the ego game is constantly
arising.”

 

“If one does sadhana consistently
and faithfully, one becomes more of a renunciate and a
Realizer.”

 

***

 

“If someone persists in doing
sadhana, the quality of the individual will naturally become
more renunciate, because if sadhana is done consistently and
deeply, the karmas of non-Realization are released by Grace,
and Realization becomes more and more profoundly full.

The practical and relational
disciplines of spiritual practice or sadhana are designed to
assist in minimizing the degree and kinds of exploitation of
life to which the individual, by his or her mechanical
psychophysical inherited karmic tendency, is bound by
conscious and unconscious forces.

Therefore, there are preliminary
or preparatory exercises, beginner’s forms of practice, the
whole purpose of which is to liberate attention so that it
may consider its own Source.”

The Energy of Consciousness – Adi
Da Samraj, 1982

 




For many people sadhana is just
dealing with karmas…and that is sufficient Calling for
them.

 

“Sadhana is established in the
context of the body. If you do not deal with the karmas
signaled by the body, sadhana is fruitless. Sadhana is not
the interiorizing of attention. It is the transcendence of
self-contraction. It is not a matter of going inward. It is
a matter of purifying the karmas of your conditional
existence. To do sadhana, therefore, you must handle the
business of your life. By that I do not mean that you should
indulge in all kinds of fanciful cravings or motivations
toward self-fulfillment or the ‘good life’. I mean that you
must take this physical vehicle, this physically manifested
body-mind, and put it to school, command it to do the
sadhana of devotion, service, and
self-discipline.

For some, that is a sufficient
Message. For many people, in fact, just that process,
dealing with that reality, is enough to occupy them for the
rest of their lives. Dealing with the grosser personality,
putting it to school, obliging it to do the basic sadhana,
just that is sufficient Calling for them. And it is mainly
that kind of individual that in
The Love-Ananda Gita
I suggest need not take up the Way of the Heart formally by
stages. And, in fact, thus far My experience is that perhaps
most people fit into that category. All the forms of
Realization are potential in that simple, or even simplest,
practice, but the sadhana of practitioners of the simplest
practice is rather basic, even the most fundamental
orientation, as a general rule. With great Help, however,
some may pass through the processes at the beginning more
easily than others. In any case, what must come of such
practice is the capability to really and responsibly
practice the Way of the Heart as it is
Given.”

Adi Da Samraj – Loveananda Gita
1989




Additional
reading

Table of
Content

You Must Hear the Teaching
Argument

From a talk by Adi Da – Do Not
Reduce This Institution to a Religion
Business

a talk by Adi Da Samraj – October
18, 1981

HEART-MASTER DA: I started
Communicating this Wisdom-Teaching, rather bright-eyed, more
than a decade ago already, and I am still Struggling with
the same lack of response in people that I encountered when
I began. Nobody is really interested. I have not really seen
any response to my Work. I have seen the usual, gleeful,
sitting­around-at-a-lecture attitude with which people
respond to movies and TV. The Teaching Argument is just a
commonplace. To enter into a higher frame of existence is
just not very important to people. They really do not care
to do it, particularly if it requires great effort, great
energy, great attention, great intelligence, great will.
Anything great to be Realized requires all of those things,
but people are used to being sold everything, as if they can
just have it at a cost they can comfortably
afford.

Like everyone else, you are
adapted to the psychology of the consumer. If something
exists to be desired, you can have it just by coming into
contact with it, or by going to a store, by picking up a
book, and by going someplace for a weekend. Everything is
supposed to be instantly consumable. The message is that
what is between you and a mouthwash is the distance between
here and the store. You only need to plunk your money down.
Everything is like a sex-object, conceived solely in terms
of its consumability, its desirability. Even the great
Realizations of human life have somehow been drawn into the
stream of communications that propose such things merely as
desirable objects. However, the substance of Spiritual life
is not merely a desirable object that you can notice and
then desire just because it is there, or that you can
acquire simply by coming in touch with it. The conventional
consumer’s mind says that there is nothing between you and
anything you might desire but space, whereas what is really
between you and What is Great is much more than
space!

The distance between you and What
is Great is not only space but time, or mind. It is the
distance between where you are now and your ultimate
overcoming. God-Realization is not a consumable product.
Spiritual Teaching cannot be presented as a consumable
object. To become a successful institution or religion
business involves making the Teaching somehow consumable, an
object you can sell. And if the Teaching is to be an object
you can sell, then not only the Instructions but also the
Realization must become salable.

People are not interested in
coming to your church if Enlightenment is not what they get
by coming there. If they do come to your church, and you
tell them all the things they must do in order to become
Enlightened, they go to sleep. People simply do not have any
tolerance for the Way whereby the Great Things are Realized.
They reject the whole process. It is too much. They think it
is evil. They cannot desire the Way.

If you cannot make a religious or
Spiritual offering in its fullness available like a
consumable object, you cannot generate the growth that seems
desirable. Religious institutions grow, therefore, by
creating religious illusions, consumable religious products,
consumable Spiritual products. Religious institutions hype
illusion, or ideas, in such a fashion as to make them
desirable, make them somehow seem like Enlightenment itself.
You would think that just the ideas themselves were the
equivalent of ultimate Realization, or ultimate Happiness.
All you have to do is consume these things. All you have to
do is get kriya initiation, and right then, having gotten
that now, you are happy. People flock to organizations to
get products that are hyped, thinking that they are getting
Happiness, or getting the ultimate Great Thing. But they are
not getting true Happiness at all. The religion business
exists to make the unattainable seem like a product that can
be purchased.

I have been Teaching the Real
Thing to people all these years, and I know what happens to
people when they are confronted with the realities of
Spirituality. Unless they are unusual people, they basically
do not respond. They somehow can get attached to the
Teacher, or attached to whatever organization may seem to
develop around the Teacher, because they are hopeful of
something, or because in the context of belonging certain
goods come across so consoling that people do not mind being
hangers-on.

But we do not have an
“Enlightenment-product” to sell here. The Way must be lived.
The Way requires disciplines. As soon as we emphasize the
disciplines in The Laughing Man Institute and talk about the
profound orientation to practice, every student wants to
retreat and become a friend. But if we keep The Laughing Man
Institute a kind of middle-class religion business, wherein
we do not make demands too heavily and we permit people to
dramatize their human ordinariness, then we can make that
department into a business. People do not mind being
consumers of The Laughing Man Institute business we produce
here-although even so it is very difficult to develop that
business!

One of the reasons it has been so
difficult to establish The Laughing Man Institute is that
the Wisdom-Teaching is inherently critical of the point of
view of religion business. This Wisdom-Teaching just does
not have anything to do with anything like religion
business. The Wisdom-Teaching is not consumable. The Way is
not consumable. The Way is not something some smiling jerk
can purchase and tell his friends about. It is too
difficult, too profound.

The problem with the people who
are involved here is that they have not observed life itself
in such a light that they are motivated toward the Great
Process. Life still seems to them to be an amusing
opportunity. They want to continue with its consolations.
They are not really observing life as a whole. They are not
really seeing what is before them. The profound nature of
existence escapes them. They are involved in a very
superficial level of existence, largely oriented toward
bodily amusement. For them, life is the proposition of
bodily fulfillment. Of course there is mortality and
difficulty, and therefore they like to throw a little
religion into their heads, just to protect
themselves.

This Teaching is not the kind of
religion that can serve such a purpose. The kind of religion
that can serve that purpose is conventional, exoteric,
downtown churchism and all the hype of self-help groups. The
ultimate, Transcendental, esoteric Spiritual Process has
always been a great matter. Very few have ever been involved
in it. Very few even heard about it before the last century.
The ordinary run of humanity just is not in touch with it.
Thus, it has always been reserved.

Yet, because the world has gotten
into such a bad state, and because the science of
communication has advanced, the secret stream of human
evolution and higher Teaching has become more public. As a
result, the secret Teaching became part of the domain of
business and superficial culture. And that is our double
bind: We are involved in a Teaching that is fundamentally
only for those who can use it, and at the same time we have
an apparent obligation to the world at large that requires a
worldly business.

Today all kinds of weak-minded
people are making commentaries on great matters, as if they
were authorities. The Great Teaching has been made an object
of abuse and casual treatment by the general public, who are
threatened by its existence. If you want to succeed as a
religious institution, you must reduce yourself to a common
message. You must present yourself as a congenial, friendly
little thing, a little character that does not know too much
or own too much, is not free too much, is just a good guy.
You must be like everybody else. You must present something
that is consumable by all people just as they are. “Jesus
loves you just as you are” is the message, you
see.

All people want to be just as
they are, and they want to enjoy themselves just as they
are. Such is the common motivation – to be exactly as you
are and to enjoy yourself. People basically come around here
expecting to find out that they can simply enjoy themselves
and not have to change one whit. They merely want to be what
they are, the born physical character. They desire all the
things that would be fun to do, and they want to know how to
do them. The reason they are asking about how to get happy,
of course, is that they are frustrated and unhappy and
mortal, but they do not want to get too philosophical about
all that. They do not want to look at their frustration and
unhappiness to the point of becoming something else
altogether. Of course, if they come to me, they are told,
“You should really
examine all of this and be
something entirely different.” Yet they keep coming back
every week, asking, “Are you sure that is the way it is? Are
you sure I have to do all this stuff? Are you really
serious, or is this just a bit of theatre? Are you just
setting us up for a big party? What you are really going to
wind up telling us is that we really do not have to do
anything but simply enjoy ourselves, right?” Meanwhile, I am
busy working myself over, trying to Communicate the Truth to
you in such a form that it will make a difference to
you.

Now, why should I be worried
about that? Why should I be concerned to find some new way
of phrasing the Truth that will somehow make the difference
for you people here? If you had half a wit, The Knee of
Listening would have changed your life! It has been in print
since 1972, but you simply do not like the implications of
The Knee of Listening. It suggests that you must change, you
see. It suggests that you cannot enjoy the consoling
religious ideas. You must have a fundamental understanding
now, and if you live on the basis of that fundamental
understanding, you will change your life. Your whole life
will be taken up by disciplines, meditation, and
God-Realization, but you do not want it.

What do you want? You want some
promise, some graduated path. Why must a Teaching based on
the Wisdom that there is no graduated path and that the
ultimate Realization is not the goal of human life busy
itself creating a graduated path wherein the goal of
Realization is constantly sought? Why must a gradual path be
created? Because of the nature of the people who come
around. Because they are not really available to the Wisdom
that is offered to them, they must be given something else
to do in the meantime so that perhaps they will gradually be
brought around. Not only are people not ready for the
esoteric dimension of this process, but they are not even
ready for the basic communication.

You simply do not use the radical
Wisdom. You insist on being associated with the conventional
archetypes. As long as I use archetypal words, you feel you
are in the presence of something religious, you feel all
right, you will keep struggling along, applying yourself in
some very minimal way because you are not truly motivated.
You are motivated only if you wake up, and then you have
great energy. But since you have not awakened yet, you only
want to be surrounded by a few comfortable slogans and
archetypes, and you will apply the discipline only to the
degree that you are not burdened by guilt.

The trouble with religious and
Spiritual institutions all over the world is that people do
not practice. In general the institutions do not even regard
this reality to be a problem. They become immune to it. They
are willing to exist specifically for people who do not
practice. Lack of practice has likewise always been a
problem here. I have been able to function as someone who
communicates, but I have not been able to function as
somebody who communicates in the company of people who
practice. The institution itself takes on more and more of
the quality of non-practice, on the justification that “If
we are going to succeed and grow, then we must give up on
this idea that people are supposed to practice seriously, if
at all.”

If all there is is what there was
at the beginning – which is me, having Realized the Truth –
then that is all there is about this institution that is
real. All the rest of it is a worldly machine that has
developed around me because of my poor interest in bringing
other people into God-Realization. But I ask myself, “Why
should it be a concern of mine?” Why am I concerned about
whether or not people hear me and change their lives? That
concern just led me into more and more involvement with
people and with the world, an involvement that confines and
threatens my own existence and that does not represent a
change in other people.

I did not become involved in this
Teaching Work in order to create a religion business, not at
all. My Teaching Work was a serious impulse, a real impulse,
based on what I had observed in everybody since the day I
was born. What I had seen in other people seemed to make
them worthy of being instructed. Something needed to be
found out, and if it could be found out, there would be
profound change. It always seemed to me that if I could find
it out, then to let other people know about it was something
important to do. Such has always been my impulse, but it is
an impulse that is always frustrated, even subverted and
reinterpreted by the institutional process of communicating
the Teaching Argument to people. Something could be
profoundly different about everybody’s life, but the fact
that I am interested in its being profoundly different does
not mean that other people are interested in its being
profoundly different. Basically people are not
interested.

You know that saying in The Knee
of Listening, in “The Man of Understanding” section,
something like “Nobody understands so he makes himself happy
with the idea that you have already understood.” There is no
way whereby you get to understand. There is nothing I can do
to make you understand. The Bodhisattva vow does not really
work, not in any ultimate sense. Some sort of Transmission
is involved in the awakening of one individual, because the
Divine Reality Transmits Itself to the world in one way or
another, but such Transmission is required eternally. It
must happen again and again and again and again. Nothing one
individual can do in one lifetime is going to make the
ultimate or absolute difference for mankind as a whole
because of the nature of this material bondage that is
humanity.

I have had only the best
intentions, but this world, and the people who come around
to hear the Wisdom-Teaching, and the people who are
available to listen to it, are doing something different
than I am doing. I lived what everybody else lives in the
midst of this Teaching Work in order to be instructive. It
became very clear to me in the midst of that submission that
everybody is interested in my living what they are living
forever. What they liked was the fact that I was living
their kind of life, not the fact that I was Teaching in the
midst of their life. Everybody was really very disappointed
by the fact that I did not want to live that kind of life
very long and by the fact that I am not doing it
now
.

Everybody is wondering where the
good times are! People become worried when they see me just
as I am, when I am not taking on their qualities, playing
life just the way they want to play it. They start getting
uptight. If I am just sort of invisible, criticizing things
and making demands, people become uninterested. They feel
burdened by everything. When all they hear about is the
disciplines of Spiritual life, they lose
interest.

The survival of the institution
should not be dependent on immature people who presume they
are already Enlightened beings. Because immature people are
what they are, we must have a proper formal structure for
their involvement. That is the way it was always done
traditionally. If there existed a core of renunciate or
esoteric practitioners, they related to the public and to
beginners through the kind of very formal temple structure I
have described in the past. They did not create folksy,
informal association with inappropriate expectations and
access to beginners.

It is a nice idea that there be a
gathering of mature practitioners, but it is very difficult
to manifest, particularly in this wasteland where forces
propagandize against the higher possibilities of humanity
from all directions. It is basically against the law to
become Enlightened. You must violate basic human taboos to
enter into the real Process of Spiritual life. There is not
enough free space. Everyone is obliged to be the same. How
can you possibly create an authentic gathering under such
circumstances? It would be a rare case if any single
Realized individual came out of that, and it is rare and
unusual, but today everybody wants to maintain the
egalitarian view of humanity. Everybody imagines that if one
guy can do it, everybody must be able to do it in a weekend.
It must be as easy as pie.

Adepts almost never appear. Real
practitioners are very, very rare. That is the way it has
always been, and it is still the way it is. To hear people
talk you would think there were thousands of Adepts all over
the country. There are not even thousands of real
practitioners. There are people famous for their
Spirituality who are not even real practitioners. This is an
Alice-in-Wonderland world. It is not real. That is why there
must be the Great Teaching. That is why the Truth is of such
great consequence, because it is hardly understood, and the
real implications of Spiritual Wisdom are not
grasped.

Even in the optimum circumstance
of the traditional setting, it still took years and years to
develop a disciple. And there were very few of those. Look
at the history of the traditions and consider the people who
were associated with Adepts. How many Adepts were, in
effect, fathered by other Adepts? How many Adepts produced
one or more other Adepts, even in the apparently optimum
circumstances of the traditional setting?

All of the Adepts basically act
as if, in their sort of bright-eyed fashion, they are going
to save the world. What they have Realized obviously has
great consequences. If everybody else could Realize it
likewise, things certainly would be remarkably different.
Thus, the Adepts are always laying the Teaching onto people
and suffering and being abused for doing so. What is the
history of mankind? It is not the absence of Adepts and
Teachings. These have always appeared. It is the non-use of
them, the non-response, the abuse, the suppression. Yes,
religion is famous, but not as true religion, not as the
servant of Truth, not even as the medium of Truth. Religion
has become famous because it is not really religion. It is
the same thing that existed before the Truth was proclaimed.
And it makes the Truth or the atmosphere of Truth into
something else entirely, basically a justification for the
conventions of worldliness, not
Enlightenment.

And yet religious institutions
have value in that they keep some sort of stream of
Spiritual teaching in the world. What they present is often
falsified, manipulated, suppressed, abused, and
miscommunicated, but these institutions are the only vehicle
apart from the occasional arising of an Adept. This is why
it seems important to me to create an institution that
functions rightly, but not because I have even the slightest
sense that the world could be suddenly changed by hearing
the Truth. It has never happened, and it is never going to
happen, at least not with humanity as it is. In general, it
is not going to happen in the manifest realms, and there is
no other place where it could happen.

To communicate the Truth is
always difficult because the Truth is about waking up from
the presumption you are making on the basis of manifest
existence. Even religion and so-called Spiritual endeavor
tends to be based on that same presumption. The religion
people hold on to, cling to, feel consoled by, is the
religion based on that error, that false presumption. The
Truth is another matter. The Truth is taught in a religious
or Spiritual context, but if it is to be practiced, the
error you are making on the basis of manifest appearances
must be thoroughly transcended. Such transcendence is
Enlightenment. Such transcendence is hearing the
Teaching.

Just to begin the Way you must
hear the Teaching. You must Awaken. Whole-bodily
Enlightenment in the most thorough, full, and high sense
involves a Great Process, but Enlightenment is not its goal.
Enlightenment is its root. Enlightenment is a fundamental
Awakening, a fundamental insight, which you then use moment
to moment to create the Way. A practice that is not based on
that fundamental insight is not based on
Truth.

Therefore, the basic Teaching
this institution should represent is the understanding of
this fundamental error, or the mechanism associated with
manifest existence that makes it into an illusion, into
suffering, un-Happiness, un-Enlightenment, Godlessness. You
cannot merely believe something positive and develop a true
religious or Spiritual life. Enlightenment is not simply a
matter of believing in conventional God-ideas that motivate
you to be better. All such ideas must be understood. You
must enjoy this Awakening, this insight. You must hear the
Teaching Argument.



The Way Out of Pleasure and
Pain

February 19, 1994

ADI DA SAMRAJ (SRI DA
AVABHASA)
: You make the choices. I Make the
Revelation. I can Call you to greater understanding and more
profound practice, I can urge you on, but you make the
choices. If you want What is Ultimate and Most Profound, you
must be changed likewise, in your choices, in your
understanding, and in your involvement in everything. Such
transformation requires a profound discipline and a great
ordeal.

Sooner or later, any kind of
self-indulgence whatsoever reaches the point where
discomfort is greater than pleasure. So it is with the world
and with everything karmic, with every indulgence of
attention in conditions. There is some pleasure in your
indulgence, but as you repeat the indulgence, you reach a
point after a while when the pleasure is greatly reduced and
you are mostly suffering the results. Sex, intimate
feelings, drugs, cigarettes, alcohol, TV,
food—absolutely everything you can do in the domain of
conditional existence produces the same result in due
course, which is that at some point the pleasure is greatly
reduced and you are mainly suffering ill effects. Such is
life.

All indulgence in conditionality
is the same. There is no difference in effect. This is just
how conditional existence works. Conditional existence is a
play of opposites. If you work on the pleasure side, the
opposite comes into play sooner or later and, like any
addict, you continue to seek for pleasure, but now to
relieve yourself of some pain rather than to magnify the
enjoyment. Most of the time, you are just suffering, and the
pattern is repeating itself automatically. You do not quite
know what to do about it. You are just stuck with it, and
you think, “Well, that is the way it is supposed to be.” You
are basically just feeling the pain of it and trying to get
rid of the pain. your whole life feels like a dilemma of
disease.

 

“You have more
to learn about your desires and your
bargaining.”

 

The way out of the cycle of
pleasure and pain, the cure for your addiction, is also
painful, to some degree. There is tapas in it. However, when
you understand the reasonableness of the cure and its
purpose, you become willing to endure it. Having so
thoroughly adapted to what is inherently painful, you must
understand, like a five-hundred-pound man or woman committed
to losing weight, that you must endure a process of
purification. Therefore, a part of self-discipline is that
you become willing to endure it, because of your
intelligence, your understanding.

Participation in conditional
existence ends in pain. In the meantime it shows all the
signs of the addictive cycle, eventually becoming the
endurance of pain and the search for release. Everything
associated with conditional existence is just this cycle. If
you are noticing this truth about some things and not
others, you have more to learn about your desires and your
bargaining. You must find out that every indulgence in
conditions is the same: It becomes the addictive cycle, and
it ends in pain.

 

“Your destiny
is dependent on the tendencies of attention you have not yet
understood and relinquished.”

 

If you could make a truly summary
and most profound estimate of the nature of conditional
existence and the option of true devotion, what would you
do? You would do no more bargaining. You can be My devotee
without having come to the great estimate about everything
yet, but your destiny is dependent on the tendencies of
attention you have not yet understood and relinquished.
Because you have not understood most fundamentally yet,
because you have not gotten the lesson yet, attention makes
repetition. It keeps you continuous with your limitations,
until you understand and are not moved toward them any more.
When you come to that point, you are not strategically
renouncing, without understanding, but it is obvious that
you just do not do that anymore.

If people who drink or smoke day
after day are honest with themselves, they find that
eventually drinking or smoking does not feel good. It
toxifies you more and more and makes you more and more
uncomfortable. Eventually, the only motive left is to grasp
something of the original pleasure, but you are only being
sick and poisoned. You enjoy a few moments of pleasure, then
the indulgence degrades you, you feel uncomfortable and
sick, you must endure the aftereffects the next day, and
then struggle with the process of purification, however long
it takes.

Everything is like this.
Everything! To understand this point transforms a life. You
seem to be waiting to reach that point. What about it? What
about everything? What about the habit of granting attention
to conditional matters that eventually end in the pain of
the addictive cycle? There is fun in it at the beginning,
and then immediately you feel the results of the toxins and
it is not so much fun any more. You are unsteady physically,
emotionally, mentally, and in your breath. Instead of
Listening to Me and doing the Yoga, then, there is bodily
unsteadiness, emotional unsteadiness, mental unsteadiness,
unsteadiness of attention, unsteadiness of breath, and you
must endure these results and take actions that will purify
you and restore your equanimity—and then you will
Listen to Me.

So it is with everything! As
Listening to Me and doing the Yoga is delayed…by your
concessions to your addictive tendency…you do not
understand. You bargain with yourself. Understand this and
change your life. Such understanding does not make the ideal
life or utopia here. The reason for right discipline is not
just to feel good as a human being and live an ideal,
utopian life but to be in a position to make this sacrifice
to Me in every moment, because you are able to be
responsible for these faculties. As an addict, however,
distracted by attention not merely to toxins but to
everything else you do conditionally, you are not
responsible for these faculties. You cannot give them
directly to Me in every moment. You always have something
else to do with them, some distraction, some leftover from
previous indulgence. It is so!

Everything about your
life-action, your life-process, your life-circumstance is a
result of the concessions you have made and, therefore,
everything you do is the picture of the degree to which you
are living or not living the practice I have given to you in
this moment.

You must “consider” this, examine
your life with true understanding, and make choices.
Whatever your choice, whatever your circumstance…it is
your business, and there is no bargaining with Me about
it.

No matter how much longer you do
what you have been doing all your life, you are not going to
feel as good as you did when you started. You are only going
to feel worse. Appreciate this, and then make the
choices.

Whatever is binding you—your
intimacy, sexuality, toxic substances, social life, daily
life, food, money—whatever it is, it is your business
to deal with it. Find your addiction, and cut it off. Then
see what is left over that is compatible with the Way of the
Heart. It is for you to discover, and it is different in
every case, even a different process in some sense, but at
last it is the same process fundamentally, the same
requirement: Either you are given up to the tendencies of
your attention and their results, or you are giving yourself
with full attention to Me.

DEVOTEE: Beloved Heart, when
attention moves with sympathy, if I am sympathetic with
something I focus my attention on . . .

SRI DA AVABHASA: You would not
put your attention on it if you were not sympathetic with
it. Even if you are revolted, there is also a sympathy
there, because your attention goes there.

DEVOTEE: The sympathy is the ego
expressing itself.

SRI DA AVABHASA: It is not only
egoity, not just the self-contraction, but it is the
patterning of egoity, the adaptations of egoity, and they
must be dealt with. If you weigh five hundred pounds, losing
weight does not depend just on what you do with your
attention! Yes, give your attention to Me, practice, but you
must also handle the business of straightening out the body
and losing a great deal of poundage.

 

“self-discipline
bears an obligation”

as tendencies fight
you back

 

The tapas of real self-discipline is
an essential, necessary part of right practice of the Way of
the Heart. Yes, it can be said that the basis of
self-discipline is devotion to Me, giving Me your attention
with feeling, directing the whole body to Me, surrendering
with every breath—yes, that is so. Yet self-discipline
bears an obligation for all your adaptations. Everything
that has occurred as a result of your addiction, everything
that has occurred as a result of your granting of attention
to conditional matters, must be purified. Such purification
requires real tapas, real devotion of attention to Me. In
the process, you are losing those five hundred pounds and
getting down to normal weight, meaning that you are
relinquishing all the tendencies of your
attention.

Your tendencies will be fighting
back, because of your adaptation. Therefore, the fundamental
principle of My Yoga is simple to understand, even to
do, if you bring yourself to it every moment, but you must
go through the purification, or the reorientation. It is not
fun, but it can be interesting—you can allow yourself
an intelligent participation in the purification.

All of your karmas, all the results
of your attention, all the tendencies of your attention must
be redirected to Me. There is a necessary tapas in that
process, in every moment and along the course. If you do
this practice most profoundly, Most Perfectly, then all the
movements of attention, all the results of attention, and
all the destiny of attention are relinquished, gone, and all
that is left is the Source of attention, the Domain of
attention, the Origin of attention, the Divine Person, the
Divine Self-Domain. Realization of the Ultimate requires the
conversion of attention and the purifying process, the
tapas, the understanding, the change of life, the
discipline, the continuous moment to moment devotion, the
profound work.

 

“A summary word
from the traditions for the cycle in which you are caught is
‘samsara’

 

You are making more lifetimes,
either here in this yellow-red place or somewhere else, on
the basis of the same tendencies, adaptations, addictions. A
summary word from the traditions for the cycle in which you
are caught is “samsara”. It is an irreducible cycle of
suffering. The secret of renunciation is to comprehend it
whole, in one glance, and be disposed unlike that, not
making karma anymore but instead given up to Divine
Communion with all of your faculties, moment to moment.
Everything is purified in the heat of such constant
practice. It is the Circumstance of Most Ultimate
Realization.

The Great Way of the Heart is a
Great Matter, beyond Wonderful. You must get on with it,
with no bargaining, or you stop at one place or another. You
can see even now that all kinds of things that relate to
your present stage of life-demonstration are no longer
addictive, not of interest, not binding you, and you do not
have any attention for them. Yet just one fraction, one
part, one element, one function, one kind of association can
bind you to the entire stage of life.

DEVOTEE: Sri Gurudev, I felt just
a moment ago the consolation of the ocean, the air, the
sand, drawing me so that I wanted to lie down in
it.

SRI DA AVABHASA: You have the
faculties to enjoy it, but you could be in another state,
the body profoundly diseased and in pain, wherein the
rustling of the waves would be profoundly disturbing to
you.

The conditional realm is only Me.
It is only the Divine Person. Why fasten onto it? Why
luxuriate in it? Why be an odalisque, oblivious to the Place
Where you Are, oblivious to the Person in Whom all of this
is arising? You should devote your life to the Person in
Whom all of this is arising, rather than clinging like an
addict to such temporary luxuries.

Come to Me in every moment. How
profoundly you will do that coming to Me in every moment,
depends on your understanding of all of your uses of
attention. I Call you to devote your attention to Me
utterly, your feeling to Me utterly, your entire bodily
existence to Me utterly, your breath, altogether, in every
moment, utterly. Yet you have adaptations, tendencies,
justifications in mind for doing something else with your
faculties, and you bargain with Me. This is what is yet to
be more profoundly inspected and understood and converted to
Me. It is the circumstance of your sadhana, stage by stage,
in My Company.

Your choices change, through
right sadhana. The understanding develops, fine, but you
must take your understanding seriously. You must take My
Revelation seriously, and truly respond to Me, as a serious
person. My Revelation is not serious if you are not a
serious person. You cannot worship Me, surrender to Me, in
this bodily (human) Form in limitation. You must be
continuous with the Divine Person.

I am not an ordinary man nor is
this an ordinary world. All and all is My Very Person, to be
recognized as such and acknowledged as such, so that your
submission to Me, your worship of Me, becomes most profound,
not merely a token gesture of a part of you.

Ishta-Guru-Bhakti Yoga is an
expression of your impulse to Divine Communion and Divine
Self-Realization. Ishta-Guru-Bhakti Yoga is worship of the
Divine Person. If you choose Me as your Ishta, you choose
the Divine Person.

see
Full talk

 



Top of
page

Table of
Content

“All who study the Way of
Adidam should remember that they are responding to a Call to
become responsible for themselves. They should understand
that they, not Avatar Adi Da Samraj or others, are
responsible for any decision they make or action they take
in the course of their lives of study or
practice.”
Excerpted from the front matter of The Aletheon

“Nobody is taking you home
Beezone




What is
Practice?


What is Meant by
Practice?

Beezone enquiry into the
nature of Spiritual Practice
in the literature of Adi Da Samraj

 

 

Summary Statements Based on Adi
Da’s Teaching (Direct quotes are in
italic
).

 

Introduction

Beezone’s definition of “Practice”
is the ability to embrace life by adapting to devotional
discipline and purification,
enabling
a
practitioner to go beyond the
activity and pattern of ego.

“Practice” is always revealed in stages
of what there was in the beginning – devotional recognition
and response to Reality.

“Though this discipline in the
Reality-Way of Adidam Ruchiradam is based on ‘no search’ and
‘no seeking’ and ‘no ego-effort’, there IS a ‘practice’ and
a ‘method’ associated with it. It is a paradox and the
conundrum of ego. That paradox and conundrum is in
association with a Blessing Power and a Recognition-Response
to What Is; The Divine Samadhi of Avatar Adi Da Samraj, the
Form of God, Truth and Reality, The “
Bright“.”

“The various practices are
themselves simply ways of responsibly adapting to higher
aspects of psycho-physical existence in the Play of Life but
the essentially spiritual responsibility in the Reality-Way
of Adidam is the one of transcendence of experience, or the
limiting conditions of the soul.”
(The Enlightenment
of the Whole Body)

“The question you must answer from the very beginning
is, ‘Will you grasp this principle and become a
practitioner?’ Not will you merely practice the outer
features of the discipline and habits associated with our
unique culture, but will you practice as someone who has
truly ‘heard’ and ‘seen,’ who has been converted from the
problem, converted from always trying to solve some problem,
overcome some dilemma, or achieve some release.”

(The Dreaded Gom
Boo)

 

*For clarification of Adi Da’s
meaning of “Me” see: Beezone Study on
“Do
Not Misunderstand Me”
.

 

Summary
Statements Based on Adi Da’s Teaching
(Direct quotes
are in italic)
.

 

Spiritual life – Spiritual Practice
– Is not a cure.

There is no remedy.

There is no achievement,
there is only conformity to Reality, Me.

Conformity requires Right
Effort
.

No practice realizes Truth, that is
the
search.

Truth is the context of
practice.

Spiritual life Is the life of
Truth.

Spiritual
life is a demand
, not
a form of therapy.

It is the practice of life In a
world where the Living Heart, Not your dilemma and search,
Is the condition.

All experience binds
unless there is ego transcending practice.

As long as …
“experience” persist, there must be the Practice
AND The Realization—both.

The Heart is the practice
regardless of what arises, regardless of your circumstance,
regardless of conditions. This does not mean that you
deliberately ignore conditions. It means that you turn the
faculties to the Heart instead of wandering in
conditions…When you are turned to the Heart, the contents
of “experience” do not bind you.

Turning to the Heart does not
make you dysfunctional.

Truth is realized through the
inspection of experience to the point of realizing that
experience has no obligatory force and that none of it is
the point of spiritual life.

The
point is this single responsibility, this single principle,
this single inspection of your state in this moment, of your
Narcissistic self-concern, of the contraction toward
fear.

Be responsible for that
contraction so that you exist instead as Love, or
God-Communion.

That is
everything.

That is the whole
Teaching.

There is nothing to be
attained.

There is a single principle for
which we must be responsible, and that is
God-Realization.

It is not the way to
God-Realization.

It is God-Realization
itself.

It is the disposition in
Truth.

It is the Way of
life.

 

Spiritual
Practice is a
Paradox.
Based on Adi Da’s Teaching
(Direct quotes are in
italic)
.

 

The Great Principle of Spiritual
practice is
Satsang.

The Guru-Function is associated
with the Great Principle of Satsang.

The Essence of the practice of
Satsang is to focus attention on the Realized Condition of a
true Adept.

And
for that Realized Condition to:

The function of the Guru is
first of all to make the student a devotee through the
process of understanding, until he comes to the point of
surrender. Then the Guru enters where he surrenders, and
that one becomes a devotee. That is the entire yoga of this
Way.

Exactly how this mechanism of
Satsang works is not clear at the outset.

Prior to its perfect realization,
it cannot be grasped (with the mind).

It is elusive.

“….even though initial
adaptation to the practice of the Way develops many
characteristics of interior attention, the primary and
ultimate force and attitude of the practice is not
…inverted pattern.

There is no direct method for
removing either behavioral tendencies or the obsessive
stream of thinking. Nonetheless, these patterns must be
mastered and undone, since they are the essential content of
the motivated, compulsive, and illusory display of egoic
suffering, or subjective differentiation.”

 

top of page – key
terms

 

The Heart
Based on Adi Da’s Teaching
(Direct quotes are in
italic)
.

“The heart-region of the egoic individual functions as
the primary seat of functional emotion and of my
Avatarically self-transmitted divine spirit-energy. And the
heart-expression is retarded by the self-contraction, such
that it becomes characterized by a range of non-spiritual
and diminished spiritual signs – from the absence of
spiritual awareness to the spiritual “disease” of diminished
spiritual delight. And the self-contracted heart is also
characterized by a range of emotions associated with
un-love, or non-love, or ego-based and superficial
pseudo-love, or diminished love.”

From The Dawn Horse Testament

The
core of the being is the heart, not the head or the navel,
but the heart, the function of feeling-attention, the
unobstructed emotional connection, or communion with
everything through feeling.

That function is the principal
one, and the realization of spiritual life depends on that
function, on its becoming active.

Spiritual
practice is about the re-adaption to this feeling function
of the heart.

The problems we have in
functioning from day to day and our failure to realize God,
or Truth, are both the consequences of the contraction of
the heart, or the feeling being.

The Reality-Condition could
be Realized simply by Sighting Me here…but the reason
it’s not is because of the self-contraction.

The reason that My “Bright”
Divine Self-Nature, Self-Condition, and Self-State is not
Obvious to you is that you are bound up in your own errors,
your own habits, your own “self”-reflection, your own egoic
“self’-identification with the
body-mind-complex.

If the heart is obstructed, we
become obsessively physical, emotional, or mental in our
play of life.

Likewise if the heart, or the
feeling dimension, is obstructed, we cannot realize God, or
Truth, or the Real Condition.

The
practice of real, or spiritual, life is to exercise the
feeling devotion of the being, to come alive at the heart,
and therefore to inform with unobstructed feeling the mental
and the physical functions that surround the feeling
nature.

If the heart is awakened, we
ultimately will realize the true Condition of our
manifestation, which is not independent consciousness at
all.

 

For a full inquiry of
“self”-contraction see Beezone Study on “
The
Knot of self-Contraction”
.

For a full inquiry of ‘THE HEART’
see Beezone Study on
 “Three
Hearts”.

 

The Heart and
Grace – Based on Adi Da’s Teaching
(Direct quotes are
in italic)
.

In the only-by-Me Revealed and
Given Transcendental Spiritual Process, the feeling heart
awakens.

The Spirit-Presence is Found by
Grace. The Company, the Argument, and the Teaching-Work of
the Spiritual Master are the principal Agents of
Transmission or Grace.

Practice of the Way is made
possible through the Grace that Radiates via these human
Agencies of the Divine. Therefore, practice of the Way
should be engaged within the culture of these Agents of
Grace. 

Initially the left side of the
heart is awakened through feeling (the waking, frontal,
gross dimension of conditionally manifest
existence).

As the practice develops
in the middle heart the subtle and higher psychic
region awaken and the fully Transcendentally Spiritualizing
Process occurs in the domain of the frontal
personality.

top of page – key
terms

 

Satsang
– Based on Adi Da’s Teaching
(Direct quotes are in
italic)
.

Satsang with Me begins as an
essentially homely affair, in which, having already
heart-recognized Me, you begin to respond to Me by
heart-responding to My Avataric Divine Wisdom-Instruction.
You begin to deal with your life in the practical ways I
require, until you can truly turn to Me.”

Satsang with Me is not simply a
common relationship between a Teacher and a
disciple.

Satsang with Me includes all of
the practicalities and ordinariness and homeliness of a
human relationship and a Teaching relationship – but,
fundamentally, even from the beginning, Satsang with Me is
the Enjoyment of My Bright Divine Spiritual
Body

When that begins, then all of the
transforming events follow. But Satsang is always the
context for the process of self-observation, insight, and
enquiry.

There may also arise the
secondary process of the movement of the life-force, and
your consequent participation in it in the form of conscious
conductivity.

In order for that to be true
sadhana and not an organ of the search, you must continually
return to the fundamental, which is Satsang
itself.

It is to that fundamental and
prior Condition, Satsang, that you are continually
returning, even in the midst of these transforming events.
Otherwise, they become your concerns. They become
distractions, fascinations, images in the pond, ritual
instruments, liturgical instruments for the priesthood of
Narcissus. So I am continually reminding you of this
fundamental Condition.

Exactly how
this mechanism of Satsang works is not clear at the outset.
Prior to its perfect realization, it cannot be grasped. It
is elusive. So, as you say, you are trying to get down to
it. But if you try to discover or perform it yourself, your
blood vessels will burst. It won’t happen. If you don’t
already live the point of view of the heart, vital, subtle
or causal, how are you going to move into it? Your point of
view is in your head, or your legs, wherever. Satsang, the
company and condition of Truth, is your true resort, and in
Satsang you will find yourself falling spontaneously into
the “Heart,” the Heart of Truth, which transcends the
manifest
realizations.”

 

For a full inquiry in SATSANG see
Beezone
Study on ‘The Nature of Satsang’
.

 

Guru
Function –
Based on Adi Da’s Teaching
(Direct quotes are in italic).

In The Way of Adidam, even from
the beginning, I Am the Principle of your practice.
Therefore, every aspect of the practice of the only-by-Me
Revealed and Given Way of Adidam is Informed by Me, and
Informed by your heart-Communion with Me, and Informed by
the only-by-Me Revealed and Given seventh stage
Realization.

For more on “THE GURU FUNCTION” see
1973 talk
‘Guru
as Prophet’
.

 

The
Practice and Realization – Based on Adi Da’s Teaching
(Direct quotes are in italic).

“As long as the ego-based
pattern-conventions of conditionally arising ‘experience’
persist, there must be the practice of The Reality-Way of
Adidam and The Realization of The Reality-Way of
Adidam—both.”

Beezone
Study on “Discipline”

The Practice of Satsang is NOT a
technique.

But there is a process called
Practice and it requires action.

True spirituality is a moral and
spiritual transformation.

 

Levels of
Practice and Stage of Life –
Based
on Adi Da’s Teaching
(Direct quotes are in
italic)
.

Only those who have accepted the discipline of
religious or spiritual renunciation sufficiently to release
attention from the bond of the mechanics of ego or body-mind
can practice the conscious process in its radical form. The
radical process of spiritual practice can be described to
people, and I have written a great deal about the radical
form of the conscious process. It need not be kept secret
particularly, but it cannot be practiced fruitfully by an
individual in whom attention is not fundamentally free. One
cannot simply communicate to people in general a sixth stage
teaching, for instance, such as the teaching of Advaita
Vedanta or the mindfulness discipline of original Buddhism,
and expect that everybody will therefore be able to practice
it. Most people must engage preliminary or supportive
practices. Most people should approach the radical Way
through the lesser stages of life, because one cannot
practice the advanced levels without an increase of
available energy and attention.

Thus, this radical practice that I communicate based
on the seventh stage disposition is not something that
people can rightly, truly, fully, and fruitfully practice
without preparation, without available energy and attention.
Therefore, I have also communicated the forms of spiritual
practice that basically represent the preparation for the
most radical practice, preparation that releases energy and
attention for the conscious process, which is the
fundamental process I consider. That process in
consciousness cannot really be engaged until there is free
attention, because in that process attention itself is
encountered and transcended. If you cannot enter into the
consideration of naked attention itself, the fundamental
mechanics of the being, then you cannot practice in the
radical sense. Most people cannot. The attention of most
people is wandering in the conditions of the body-mind and
is not free to inspect and transcend itself.

 

Realization – Based
on Adi Da’s Teaching
(Direct quotes are in
italic)
.

Right Life requires Right
devotion and Right Recognition

To Realize the Supreme State of
the Eternal Divine Person, Adi Da Samraj,
requires absolute devotional
subordination of separate “self” to Him
and
relinquishment of the ego-bound search. This “radical”
devotion is the first aspect of the Reality-Way of
Adidam.

or said another way…

To Realize Divine Enlightenment, the
separate “self” and its search must be relinquished

to the One Eternal Divine Reality that
is always already prior to self, other and world.

The second aspect is renunciation,
enact
ed as all the forms of
“self”-discipline, or right life.

The third aspect is “perfect
knowledge” of the Eternal Divine One, which is “perfect
knowledge” of Reality Itself.

Surrender requires profound
discrimination and obedience.

 

Transformation
– Based on Adi Da’s Teaching
(Direct quotes are in
italic)
.

I do not propose a Way of
practice that is based on belief in the
Transcendental Reality.

The fundamental Argument of the
radical Way of the Heart is not a description of the Divine
or Transcendental Reality, nor a prescription for practice
based on the affirmation of belief in that described
Reality.

My fundamental
Argument
is simply a criticism of the
self-contraction in all its forms.

When my Argument has been
thoroughly considered, when the self is discovered to be
Narcissus or the activity of
self-contraction
, and when all the forms of
self-contraction, appearing as self and not-self, have been
re-cognized and transcended, then the
Transcendental Reality is Realized as the
Obvious
. But only then.

 

“We may say, then,
that the direct intuition of the Radiant Transcendental
Being is my ‘method’ or Way.”

 

For a full inquiry of
‘self-contraction’ see Beezone Study on ‘
The
Knot of self-Contraction’
.

For a full inquiry of
‘self-observation see

Beezone Study on ‘self-observation’
.

 

top of page – key
terms

Sadhana, Practice,
Renunciation and Realization
Based
on Adi Da’s Teaching
(Direct quotes are in
italic)
.

Therefore, in the
“Radical” Reality-Way of Adidam Ruchiradam,
Realization and renunciation are the
same
.

In the “Radical”
Reality-Way of Adidam Ruchiradam, Realization and
renunciation are not “two different
things”.

It is simply that renunciation
does not “cause” Realization—nor does
Realization “cause” renunciation.

If you whole bodily recognize Me
and whole bodily respond to Me, Realization and renunciation
are both spontaneously evident and intrinsically
coincident.

Aletheon – Adi Da
Samraj

 

The Argument
– Based on Adi Da’s Teaching
(Direct quotes are in
italic)
.

Narcissus,
Ignorance, and Happiness
are the three principal
Subjects of the Argument that must be heard (or
understood).

Only when the Argument is heard
can seeing, conversion, or the moment to moment location of
prior Happiness begin.

Crisis
– No one begins to live Spiritual life Until he or she has
suffered.

The first great crisis of life
occurs in all of us. But most of us simply go on from there
to seek Happiness, or even to despair of It.

The second great crisis of life
occurs only in the case of those who can seriously accept
and understand the Lesson of the first great crisis of
life.

Therefore,
I Argue that
Lesson, so that you may
become serious, understand your unhappiness, and begin the
Way of Happiness Itself.

The second great crisis of life
is this process of serious understanding of unhappiness and
conversion to the Way of Happiness (rather than the futile
search for Happiness).

The practice of real or spiritual
life begins to make a difference when people who are living
conventional lives are no longer addicted to the worldly
game. Not that they become otherworldly and separate from
the world entirely, but they no longer live as a
manifestation of conventional consciousness and
interests.

Serious
people
are not committed to superficiality. If
you are My devotee, you must become serious and become moved
to seriousness. The practice of the only-by-Me Revealed and
Given “Radical” Reality-Way of Adidam – beginning with the
foundation practice of Sighting Me and Listening to Me – is
entirely about such seriousness. My devotee must embrace the
in-depth process that rightly and thoroughly deals with the
issues of existence.

 

For a full inquiry of ‘NARCISSUS’ go
to
Beezone
“Study of Narcissus

For a full inquiry of ‘CRISIS’ go to
Beezone
Study of “Truth, Romance and Illusion”

For a full inquiry of ‘THE ARGUMENT’
go to
Beezone
Study on “Adi Da 101”

 

 

Serious

ADI DA SAMRAJ: One would expect that if you were
as serious as you just said you are, that you would have
gotten your act together by now and not just be coming to Me
twenty-one years later or whatever and just starting to feel
a little serious or getting a little bored with your act,
that kind of thing. That is not hearing. That is not
renunciation, that’s not great devotion, that’s not
maturity, that’s not Samadhi.

You, personally, want to avoid
dissatisfaction. You want to be basically pleased and do not
want to have difficulty. Perhaps one of the greatest
characteristics of a most serious devotee is the
characteristic of dissatisfaction, the awareness that you
are not, and will not be, satisfied by anything, by anyone,
by any arrangement, any experience. The closer you are to
having dissatisfaction be profoundly true of you, the closer
you are to being a most serious devotee of Mine.

 

Profound Consideration – One
Pointed

top of page – key
terms

 

Listening

“Listening” is Avatar Adi Da’s
technical term for the orientation, disposition, and
beginning practice of the Way of Adidam. A listening devotee
“listens” to Avatar Adi Da Samraj by “considering” His
Teaching-Argument and His Leelas, and by practicing
feeling-Contemplation of Him (primarily of His bodily human
Divine Form). In the total (or full and complete) practice
of the Way of Adidam effective listening is the necessary
prerequisite for true hearing and true seeing.

For those who would thus adapt
themselves at least with a little of their lives, I
recommend a way that is easy to conceive and fulfill. Simply
turn to God through me. Submit, surrender yourself to God
through me. Love and receive God through me.

“Those who are simply listening
to the Teaching, who have not entered into this conversion
in the Company of the Spiritual Master, may as part of the
natural discipline of listening assume the various practical
conditions associated with the practice of this Way, but
even so they are not yet practicing the Way. They are
listening or giving their attention to the possibility of
practice. When there is full conversion, or ‘hearing’ and
‘seeing’ to the point of real practice, then real
preparation for the ultimate form of the Way begins—and
not until then.”

The fundamental right and true
practice of Listening to Me is engaged as a tacitly
heart-intelligent whole bodily devotional
receptivity-practice, wherein My Divinely Avatarically
Self-Revealing Leelas and My Divinely Avatarically
Self-Revealed Word are neither addressed to nor received by
nor mediated by the mind…but are, rather, tacitly received
At, and In, and By the ‘Root’-and-Prior Depth—or
tacitly and directly, by the inherently thought-free nervous
system and brain as a whole, and At, and In, and By the
egoless Transcendental, Spiritual, and Self-Evidently Divine
Self-Nature, Self-Condition, and Self-State That Always
Already Is, Prior to egoic “self”-identification
with the body-mind-“self”.”

The listening process is not just
struggling with the practices, the disciplines, all that,
that’s all just something to do.

The
listening process is this profound consideration, engages
Ishta-Guru-Bhakti Yoga, making use of the technical elements
of practice, of the “conscious process” and “conductivity”.
The disciplines and such are simply the order, the
structure, within which you do this profound consideration,
because you cannot become profound in it or one pointed in
it if you don’t simply establish those disciplines covering
everything. There will always be vacation-land for
you.

In The Way Of The Heart, The
Practice Of self-Enquiry Is First Developed As A Formal and
Rudimentary Activity, Whereby the conditional self, and,
Thus, the entire body-mind, Is Simply Observed and
“Considered”, and Felt Beyond. This Original Practice Of
self-Enquiry Is Based On Simplest Listening, or The
Beginners Devotional Feeling-Contemplation Of My Own Sign,
and Also The Beginner’s Devotional “Consideration” Of My
Full-Given Word and Storied Leelas, and Also The Beginner’s
Devotional “Consideration” and Application Of The Basic
functional, practical, relational, and Cultural Disciplines
Given By Me To All Practitioners Of The Way Of The Heart.
And This Original Practice Of self-Enquiry Is Experimentally
Engaged, Along With The Similarly Experimental, and Formal,
and Rudimentary Pondering Of My Arguments Relative To Divine
Ignorance, During The Student-Beginner Stage Of The Way Of
The Heart.

The Way Of The Heart Is Begun
Through The Practice Of Listening, but The Way Of The Heart
Becomes Directly Effective Only With Real and True Hearing.
Therefore, Listening To The Point Of Hearing Is The First
Ordeal.

***

“The practice of Adidam is not
about listening to Me talk all the time as if there were
something I must yet say in order to convince people to be
devotees of Mine. Indeed, there is nothing that I can say to
make people devotees of Mine. People will become My devotees
only if they notice Me and are (thereby) moved to Me. That
is it.”

 

For a full inquiry of ‘LISTENING’ go
to
Beezone
Study on ‘Listening’

 

In
The Way Of The Heart, Whether It Develops In:

The Manner Of The Devotional Way
Of Insight
or

In The Manner Of The Devotional
Way Of Faith
.

The first period of
the first practicing stage of the technically “fully
elaborated” form of the way of the heart, the
student-beginner must have already chosen either the
listening beginners form of the devotional way of insight or
the listening beginners form of the devotional way of faith.
The student-beginner must already have effectively practiced
either in the listening beginners form of the devotional way
of insight or the listening beginners form of the devotional
way of faith.

The Dawn Horse Testament

 

“To do sadhana you must die to yourself in some sense.
You enter into the process of such dying by submitting your
own body-mind to Divine, submitting your own body to the
Sat-Guru through the practice of sadhana, submitting these
conditional mechanisms to the Condition that is Free of
limitation, to the Samadhi of the Realizer Himself, Which is
nothing but Samadhi. This is the ancient offering, the
ancient means.

A death, then, a throwing off of your own egoity as
the principle of existence and accepting sadhana as your
destiny. This is a great gesture. Each person making this
gesture may say it is an
act of faith
or it is
based on understanding. It
is always both
. Both the heart-response and some
intelligent consideration are required in any case. It is
just that some people, because of the quality of the
personality, say it is more the act of faith, and some
others say it is more the act of understanding. This quality
you read in yourself is responsible for the choice later on
of which of the two basic approaches to practice you take
up. But both of those approaches are fundamentally the
same
, with just a somewhat different emphasis”

There
is Nothing Left But the Ash

 

Sighting
Me – Devotional Recognition-Response

Devotional recognition-response to Me is not merely
conventional (or nominal) devotionalism. To devotionally
recognize Me and devotionally respond to Me is to have come
into the Intrinsic Feeling-Apprehension of My Intrinsically
egoless and Self-Evidently Divine State. To devotionally
recognize Me is to Find Me As My State. To devotionally
respond to Me is to turn to Me As My State, and to
devotionally Commune with Me through sensitivity to My
Avatarically Self-Transmitted Transcendental Spiritual (and
Always Blessing) Divine Presence. By Means of simply
Sighting Me, one who devotionally recognizes Me and
devotionally responds to Me is, thus and thereby, turned to
Me by Means of Intrinsic Feeling-Apprehension of My Divine
Avataric Self-Transmission of My Intrinsically egoless
Self-“Bright” State.

Conscious
Process

Is the Epitome of This
Way

The conscious process is part of
the total affair of practice, which involves the
transcendence of the ego, or conditional attention. The
conscious process develops by stages–it has a number of
forms.

From the beginning it may simply
have the form of prayer or enquiry.

The conscious process goes through
stages of development as the individual matures, but the
conscious process is not the whole of the
practice.

The practice is associated with
supportive disciplines that are secondary but necessary,
such as

1. The dietary
discipline,

2. General health
discipline,

3. The discipline of
sexuality,

4. And of service.

All of these disciplines come
under the heading of what I call
conductivity. That total regime of
practice, exercised within the
devotional
culture
, is indicated by the single term, the
conscious process.

The conscious process is the
epitome of the Way and its most fundamental exercise, but it
is necessarily associated with this total culture of
life.

 

For a full inquiry in “CONSCIOUS
PROCESS AND CONDUCTIVITY” see
Beezone
Study of Conscious Process.

 

top of page – key
terms

 

Practice
of Conductivity

This practice of conductivity is
a great art. Therefore, the practice develops over time as
you magnify this hearing and seeing in the form of an
effective life-practice. But in terms of what there is to
observe about it locally, the ultimate change that develops
through that practice of conductivity is a change in your
capacity to be responsible for the full openness of this
frontal line of your manifest existence.

The descending current is the
dimension of this process of conductivity that must be
realized and practiced first, for all the reasons that I
have discussed. It is also important to apply that
descending process relative to health.

And

This Way Is Not a Way of
Conductivity
, nor a Spirit Religion, nor a Fourth or
Fifth Stage Practice

 

For a full inquiry in “CONSCIOUS
PROCESS AND CONDUCTIVITY” see
Beezone
Study of Conscious Process.

 

top of page – key
terms

 

Content
of Practice

Ego

You must give up your life, the
identification with this rhythm, this contraction, this
recoil that defines you. And how do you give it up? It is
impossible. It cannot be done by the one who would do
it.

No one can transcend the rhythmic
contraction of the heart, which defines our consciousness,
except by the most perfect and absolute
sacrifice.

 

For a full inquiry into the ‘EGO’
see
Beezone
Study on Development of Ego

 

Experience

The practice is not to eliminate
the patterns. It is to be aware of the patterns, playfully
using the self-understanding that arises in association with
the occasion. This is how the emotional-sexual practice
becomes a mode of Ruchira Avatara Bhakti Yoga. It is not an
interference. In every circumstance, there should be full
playful participation in this Yoga in which you go beyond
and it becomes, therefore, a transformative act and not an
analysis by which you attempt to get rid of some pattern or
content.

 

Habit
Patterns

The practice must cover
everything, ultimately. It is about relinquishing all
modifications. They attract attention. They control your
body. They control your emotion. They control your breath.
The modifications – when they become the focus of your life
– are common bondage. That’s “bonding” to the world. Its
“bonding” to modifications of That Which is the
Truth.

 

First
Thing

The first thing to do is not to
believe some proposition or to become absorbed in the
practice of a remedial technique.
The first thing
to do is to observe yourself
, consider your
motivations, consider your habits and activities, beliefs,
and desires. Consider your thinking. Consider the thoughts
that you find persuasive. Consider all the traditions with
which you are, or may become, familiar. Consider the whole
thing, to the point of understanding the mechanism
motivating you to seek Truth or Reality or God or
Enlightenment, because it is only if you will observe and
understand and transcend that mechanism that Truth or
Reality or God or Enlightenment becomes Realizable. Not
otherwise. Not ever otherwise.

 

Study

The practice of reading,
systematically studying, thinking about, and talking about
My Divinely Avatarically Self-Revealing Leelas and My
Divinely Avatarically Self-Revealing Word has its necessary
use as a basic practical support for right and true practice
of the Reality-Way of Sighting Me and Listening to
Me.

 

Realization and The
Way

There are two primary elements to
practice in My Company: Ishta-Guru-Bhakti, with all of the
practices associated with it, and the process of
self-understanding and self-transcendence. These are the two
elements. They both must be very strong if there are to be
any significant transitions in the Way of the
Heart.

 

Ignorance

In The Way Of The Heart,
“Radical” Understanding Is The Practice, and Divine
Ignorance.

top of page – key
terms

 

THE ELEMENTS

Self-Understanding

To practice fruitfully,
therefore, there must be self-understanding.
Self-understanding is fundamental to the practice of the Way
of the Heart from the beginning. That is why the practice is
called “listening” from the beginning. It is real
‘consideration’, from the beginning.

 

Listening

 

Self-Transcendence

“Practice…requires the
capability of feeling the primary sensation of the
self-contraction and feeling beyond it.”

AVATARA ADI DA: Well, truly,
you’re only willing to feel that knot that motivates you
when you simultaneously, Gracefully, discover What
Transcends it and are Given a Wisdom that communicates
itself to you so that you know how to go beyond it. In other
words, individuals will automatically dissociate from this
depth unless they can somehow come to terms with it through
the Graceful discovery of What Transcends it and the finding
of Wisdom to deal with it. So when all those things
coincide, and all of a sudden you find you are able to feel
this thing that motivates you, this knot, this disturbance –
because you know that there is something you can do about it
– then there is the What to Realize that’s beyond
it.

 

For a full inquiry of
‘self-contraction’ see Beezone Study on
The
Knot of self-Contraction
.

 

Discipline

The Principle, or Great Mover, of
the…practice…is not discipline itself, but Distraction
by Me and Attachment to Me.

“The earliest stages of the
practice of this Way in my Company, are associated with
changes that serve… purification of attention…the
establishment of psycho physical equanimity, and the freeing
of energy and attention”.

Rightly conservative
“self”-discipline of the whole body is fundamental to the
practice of the only-by-Me Revealed and Given Reality-Way of
Adidam (or Adidam Ruchiradam).

You should assist this process
through two natural disciplines, one which is practical or
humanly based, and one which is spiritual.

 

For a full inquiry of “DISCIPLINE”
see
Beezone
Study on Discipline
.

 

Natural
Discipline

The practical discipline which
assists this turning or Communion is the practice
of

1. Minimizing the degree and
kinds of exploitation of life in your own
case.

This involves, to whatever degree
you are able.

1. The study of listening to
teachings about God and Divinely realized
individuals.

2. The maintenance of a
productive work life and the effort of
service.

3. Compassion and love for all
human and earthly beings.

4. The keeping of a clean,
orderly, healthful, and pleasurable environment for yourself
and your companions.

5. The adoption of a healthful
and “harmless diet” (an essentially lacto-vegetarian diet
that involves, to whatever degree possible, non-killing of
higher creatures, who possess the sense of independent
existence).

6. The confinement of sexuality
to a single partner.

7. An orientation toward human
community.

8. Service to the common
life.

This practical discipline should
be fulfilled by you to whatever degree you find the capacity
in yourself. To whatever degree you fail or find yourself
unable to fulfill this discipline, simply observe yourself,
be easy, be full of enjoyment, make your actions at least an
indulgence that does not harm others, and continue to turn
to God with feeling, from the heart.

The practice is to steadily
engage relational disciplines, and to persist in an ordinary
life of service, study, and positive or moral restraint of
functions. If this is done, you will observe that the heat
of discipline becomes a purifying and transforming current
of life. Then, secondarily, you will notice that the signs
of old adaptations are gradually transformed, becoming less
and less gross, less and less frequent, until, at last, they
cease to arise or to qualify the natural Intuition or
Radiance in Ignorance.

top of page – key
terms

 

THE
NECESSARY FOUNDATION OF RIGHT LIFE

 

FOUR
FACULITIES

All experience binds
unless there is ego-transcending practice.

Rightly conservative
“self”-discipline of the whole body is fundamental to the
practice of the only-by-Me Revealed and Given Reality-Way of
Adidam (or Adidam Ruchiradam).

Serve the practice of devotional
turning to Me.

The practice of the Reality-Way
of Adidam requires the devotional recognition-response to
Me, and the moment to moment turning of the four principal
faculties to Me.

That does not begin only when you
come into the “inner temple” of fully established practice
of the Reality-Way of Adidam-it must happen even in the
“outer temple” of approach and adaptation to the Reality-Way
of Adidam.

“The practice is not just a
matter of trying to feel Me. It is a fierce effort of
surrender to Me. You must exercise the surrender of the
faculties of body, emotion, mind, and breath in order to go
beyond yourself. It is not comfortable. You must steal these
faculties from their common ‘objects’. When you
try to do it, the limit is revealed. This becomes True
Hearing of Me–the understanding of the single fact that is
your ego-possession. Then there is the capability, in any
circumstance, and in every stage of practice-demonstration
from then on, to enter into devotional Communion with
Me.”

 

For a full inquiry in “THE CONTEXT
OF THE FOURTH STAGE OF LIFE”
see Beezone Study:
Adaptation
to the Third Stage of Life and the Call to The Fourth Stage
Stage
.

 

top of page – key
terms




EARLY
STAGES

“The following section of
text is a Beezone adaptation and summary using Adi Da’s
language as given in The Dawn Horse Testament (1991
edition):”]

“The ordeal (of Sadhana) never comes to an end. There
is no such thing. This is my Confession to you. There is no
end to the ordeal. Responsibility is the process.
Enlightenment is perfect responsibility, and there is no end
to that requirement You are not relieved of it in the
transition to the seventh stage of life. That responsibility
is magnified to the point of absoluteness. It is only from
the position Where you Stand that the Realization that is
above all is manifested. It never happens to you. It must be
regenerated Where you Stand.”

Adi Da Samraj, 1987 –
Enlightenment
is Perfect Responsibility

 

The first three (or foundation)
stages of life are lived and fulfilled in an
ego-transcending devotional disposition, or (as Adi Da
Describes it) “in the original (or beginners) devotional
context of the fourth stage of life”.

In The First Practicing Stage
self-Understanding Develops Relative To The First Three
Stages Of Life, and, By This, The Heart Is Prepared To Feel
In The Spiritual Context Of The Fourth Stage Of
Life.

In The
Student-Novice Ordeal Of Listening, Are Only Beginning To
Adapt To

The daily Formal Meditative
Practice, Via Random Name-Invocation Of Me, and As
Feeling-Contemplation Of Me Via My Murti, and As
Feeling-Contemplation Of Me Via Representations Of My
“Living Murti”,

Should Meditate each day For A
Minimum Of fifteen minutes to one-half hour In the early
morning, and Again In the evening, and they Should Gradually
Increase the length of the periods Of Formal Meditative
Sitting Over time.

In Order To Be Formally Accepted and
Formally Acknowledged As A Student-Beginner In The Way Of
The Heart, The Student-Novice Must Be

Consistently Sitting In Formal
Meditation For At Least one-half hour each morning and For
At Least fifteen minutes to one-half hour each
evening.

And

The Formally
Acknowledged Student-Beginner Should Gradually Increase the
length of the periods Of daily Sitting In Formal Meditative
Exercise.

The Basically Prepared
Student-Beginner, and The Mature Student-Beginner, and Every
Beginning “Lay Congregationist”

Must Sit In Formal Meditation For At
Least a full hour each morning and For At Least forty-five
minutes each evening.

And, Optimally,

Those Two Principal Occasions Of
daily Meditation Should Occupy a full one and one-half hours
each morning and a full hour each evening.

However, Practitioners who Would
Make The Transition From The Student-Beginner Stage Of The
Way Of The Heart To The First Period Of The First Practicing
Stage Of The Technically “Fully Elaborated” Form Of The Way
Of The Heart

Must Already Sit In Formal
Meditation For a full one and one-half hours each morning
and For one hour each evening.

As A Prerequisite For The Transition
To

The First Period Of The First
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart,

The Student-Beginner Must Have
Already Chosen Either The Listening Beginners Form Of The
Devotional Way Of Insight

Or The Listening Beginners Form Of
The Devotional Way Of Faith.

And The Student-Beginner Must
Already Have Effectively Practiced Either

The Listening Beginners Form Of The
Devotional Way Of Insight Or The Listening Beginners Form Of
The Devotional Way Of Faith.

For a full inquiry in “THE CONTEXT
OF THE FOURTH STAGE OF LIFE”
see Beezone Study:
Adaptation
to the Third Stage of Life and the Call to The Fourth Stage
Stage
.

 

top of page – key
terms

 

HEARING

Hearing is to realize that —
when you are at your best, when you are at your worst,
whatever angle you have on it, however you may be thinking
about it — is simply the self-contraction, the actual
present-time dramatization of the avoidance of relationship.
It is all that. There is not some sort of thought about it
you can have or examination of it you can enter into that is
different from doing the self-contraction. It is all the
doing of the self-contraction.

Hearing is not the case until there is this most
fundamental capability, universal to the character, such
that movement beyond the self-knot can be demonstrated every
moment. And if that is done, of course, then it deals with
whatever associations there may be in any moment, you see.
Whatever the circumstances, whatever the qualities otherwise
of the body-mind, in any moment there still is this
fundamental root-capability. That is the profound nature of
hearing. Its not enough to be purified some, based on My
Teaching and devotional Yoga and such, not enough to be
purified of some things and have it be hearing. So, this
matter of people making (
transitions)
and otherwise

which we’ve been discussing, requires this
capability.

Hearing is the capability to transcend the
self-contraction, because you are in the root position,
which is the equivalent of the closed fist, in your own
nature. You are right in that position, you’re noticing that
you are clenching your fist and that is why your hand hurts,
and you open your hand up. You see? Or another simile I’ve
Given is that you’re pinching yourself, and you’re suffering
the pain, and you are thinking and emoting, trying to do all
kinds of things to be relieved of this, and you never figure
it out, and the pain is constant. Then, maybe somebody
points it out to you, or you somehow notice that you’re
pinching yourself, and you take your hand away and all of a
sudden the pain is gone. Well, hearing is this discovery of
your own fundamental action that is the root and cause and
nature of your own disturbance and your search. So its not
meditating on the self-contraction and regretting it. Its
enjoying the capability of going beyond it.

top of page – key
terms

 

Hearing
and Equanimity

“…stand prior to
self-contraction. When you stand in the position of the knot
itself, the position of creating it, you can then feel
beyond it and simply stand in the natural condition of
relatedness. Thus, in any moment in which this simple
feeling-realization is re-awakened whole bodily, the knot of
egoity is released, and you stand in the position of
equanimity.

This realization, this original
insight is twofold.

First the knot of the self is
released,

and you are established in prior
equanimity.

When you stand prior to
self-contraction, the disposition of merely being, feeling
toward, feeling through, and feeling beyond, is
awakened.

Such understanding is what I call
‘hearing’ and such conversion is what I call ‘seeing’. It is
only when such hearing and seeing prevail that the practice
of the Way can begin.

The free, feeling disposition of
free energy and attention, the natural state of equanimity,
is realized.

The second aspect of the same
realization is that you are restored to
relatedness.

In the context of the first three
stages of life, then, this self-understanding restores you
to the variety of relations that pertain to the grosser
dimension of the body mind.

The process must proceed through
the advancing stages of life, where this same
self-observation, self-understanding, and self enquiry
awaken in relation to the limitations that belong to the
subtler dimensions of the self-experience.

Thus, the process that leads
through the stages begins with listening and
hearing.

You practice in the sphere of
relations and experiences, and you realize fundamental
equanimity and relatedness.

You progressively observe,
understand, and feel beyond the limitations of the stages of
life.

In the equanimity prior to
self-contraction, the feeling of relatedness is wholly felt,
wholly allowed, and in any moment in which the
self-contraction intervenes, it is observed, understood, and
felt beyond, or felt prior to.

Instead of self-contraction
generating your experience, the feeling of relatedness,
simple being, feeling toward, feeling through, and feeling
beyond, is awakened in every moment of true self-enquiry or
True Prayer.”

 

For a full inquiry of
self-observation see
Beezone
Study on “self-observation”
.

 

Equanimity

Spiritual Sila Is One Of The Key Means For All
Advanced and Ultimate Practice Of The Way Of The
Heart.

Ultimately, true sila is the
discipline of love itself, or even happiness
itself.

“The heart of true sila is true
heart-fullness, or the spiritual heart-infusion of
conditional existence through self transcending divine
communion. Therefore, not false sila and not
self-indulgence, but self-transcending love-communion with
Me under the circumstances of conditional existence, is the
necessary ordeal.”

“Understanding is a matter of
naturally or usefully abiding in the Condition of Mystery,
or Ignorance, no matter what arises in the field of
awareness. It is a matter of constantly abiding in the
ultimate or Real Condition of all conditions, rather than
reacting to events or conditions themselves. If this is
done, then there is no Problem, no Question, and no
seeking.”

“When you Understand the apparent
lifetime of the body-mind thus achieves equanimity, or
freedom of participation, so that its destiny becomes
natural, easeful, free of the strategies of ultimate
fulfillment and release via knowledge and
experience.”

Equanimity – Servant not
Product

“True sila is good discipline, if
applied by one who would understand the conditional self.
True sila is not the product of a problematic or negative
summary view of conditional existence. True sila is a
servant of consistent self observation and, ultimately, it
is an expression of real and most fundamental
self-understanding. Ultimately, true sila reflects real
experience and true knowledge of the structural laws of the
functional, practical, and relational processes of the
body-mind. And such true sila expresses a reality-sense of
the limits of conditional existence.”

 

For a full inquiry of HEARING go to
Beezone
Study on “Hearing”

For a full inquiry of ‘EQUANIMITY’ go to Beezone
Study on “Equanimity”

 

top of page – key
terms

 

SELF UNDERSTANDING and
EQUANIMITY

Believe it or not there is a
technical matter of love. It is part of the esoteric
Teaching, the secret stuff. Secret does not mean hidden. It
means in the old days it was withheld from those who were
deemed as not prepared. But it cannot be secret anymore. It
must be made available. Its availability does not mean
though that anyone will be able or willing to do it. But the
‘word’ must be out. The test is whether you will do it or
not.

Before anyone can do it, before
anyone can love absolutely, they must:

1. Understand themselves
sufficiently

2. Stand straight, conduct the full
desent of energy circulating in the body, without
contraction in body, emotion, or mind.

3. Consider and understand Adi Da’s
argument to the point of Standing Free of the
self-contraction.

4. Notice, locate, and be available
to this Living Reality, the Self-Radiant Being or Condition
of all beings, all forms, all worlds.

Once this equanimity is true of
you, you Commune with That, and develop more and more
self-understanding through real self-observation. You use
the various aspects of this Teaching that serve
self-understanding in very specific, practical terms. You
develop the practical disciplines of equanimity and
God-Communion, of life and meditation.

When all that matures, when you
really have done all that, when you are an advanced
practitioner, a spiritually mature personality, then life
becomes the Magnification of that Wisdom in every moment, in
all relations, under all circumstances, in every stage.
Likewise, meditation or the secret act of Communion with the
Divine becomes utter absorption, transcendence of self
absolutely. It becomes Enlightenment. That is the business
of maturity, the life of Wisdom and the meditation of
Enlightenment.

 

SEEING

Seeing, or Love, Is Able To
“Locate”, Acknowledge, and Feel My All-Pervading Spiritual
Radiance.

Seeing Is Heart-Felt and Whole
bodily Identification Of The Love-Bliss-Presence and Person
Of The Divine Via Spirit-Baptism.

Seeing Is Spiritually Activated
Conversion Of attention, emotion, and the Total
psycho-physical personality From self-Contraction To The
Spiritual Form Of God,

Seeing Is Spontaneous Devotional
Sacrifice Of the self-Contraction.

Seeing Is The self-Transcending
Reorientation Of conditional Existence To The
Transcendental, Inherently Spiritual, and Inherently Perfect
Divine Self-Condition In Whom conditional self and
conditional worlds Apparently arise and Always Already
Inhere.

My Spirit-Baptism Awakens Signs In and Of The Middle
Station Of The Heart In My Devotee. In The Technically
“Fully Elaborated” Course Of The Way Of The Heart, That
Baptism Is To Occur, To Real Effect, During The Second
Practicing Stage. At That Stage, The Spiritual Basis For The
Lovelessness That Was egoically Associated with The Second
Stage Of Life Is To Be Directly Transcended Through The
Grace-Given Spiritual Conversion To Love. That Is To Say, By
True Seeing, the frontal personality Is To Be Released From
the Spiritual limitation that Diminishes Love, and the Truly
Spiritual socialization of the frontal personality Through
Love Is Thereby To Be Set In Motion.

For a full inquiry on ‘SEEING’ see Beezone
Study on “Seeing”

 

top of page – key
terms

 

Fourth
Stage

“I speak not only about that change (from the third to
fourth stage of life) but of the entire spiritual process to
the point of ultimate Realization. Mankind in general,
however, is struggling with the step from the third to the
fourth stage of life. Individuals like to think about, feel
into, and consider the higher stages of life, but in reality
they are involved in the neuroses of the first three stages
of life, struggling with the possible transition to the
fourth stage.

People everywhere are profoundly resistive to the
matter of actual spiritual practice. Individuals are
inclined to continue in the third stage of life and not to
go through the crisis of a transition beyond it.”

“The ‘yoga’ of the frontal personality takes place in
the context of the fourth stage of life. It is a matter of
the submission of the “gross body” and the total “frontal”
personality to the heart-principle.”

The Third Practicing Stage Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart Is The Most Basic
Technically “Elaborate” Practicing Stage Associated With The
Fully Established “Basic” Context Of The Fourth Stage Of
Life. During That Stage Of The Technically “Elaborate”
Practice, the individual Is To Complete The Work Of Growth
Beyond the ordinary limits Of The First Three Stages Of Life
By Fully Integrating the frontal personality With The By
Grace Revealed Spiritual Reality. Therefore, In The Context
Of The Third Practicing Stage Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart, the frontal
personality Is To Be Spiritually Purified, Spiritually
Balanced, and Made Full Of Spirit-Life, Through The Ecstatic
Yoga Of Devotional self-Sacrifice, In Which The Frontal Line
Of the body-mind Is Spiritually Converted To Divine
Love-Communion By The Constant Exercise Of The Spiritually
Awakened Heart.

All of this is just conversation,
you see, until you can stably enter into the practice of the
fourth stage, until you can hear this Teaching and surrender
into the Life Current of the Living God with feeling, whole
bodily. Not only in your formal devotional practice but in
all of the forms of activity you engage in every day. You
must be morally transformed, you must be physically
transformed, you must practice the principles of a moral and
physically transformed life, as a daily regimen, without
fail, that is what the conditions of practice are
about.

“In this Way or Yoga, the ‘seven
stages of life’ and the ‘seven practicing stages’ do not
correspond to one another exactly (number by number), except
in the… fifth, sixth, and seventh stages of life
respectively. Practicing stages one through four…is
initially a culture of adaptation to (or toward) the fourth
stage of life, and then, progressively, to the seventh,
stage by stage. (Of course, the ‘Radical’ or ‘Perfect’
Disposition of the seventh stage of life informs and
inspires the practice at every stage of the Way that I
Teach.)”

“Making the transition to
the fourth stage of life is the best almost anyone on earth
is at the present time can do. Most people are involved in
lesser stages of complication or growth.”
Very few
people on earth entered into any of the higher stages above
the fourth.

“The urge of the Teaching in the world is to draw
people toward the fourth stage of life, which is the
foundation of higher existence or human sacrifice.”

For a full inquiry in “THE CONTEXT
OF THE FOURTH STAGE OF LIFE”
see Beezone Study:
Adaptation
to the Third Stage of Life and the Call to The Fourth Stage
Stage
.

 

top of page – key
terms

 

The practice is to:

Enquire
[prayer]

Conduct the Spirit Power
bodily.

The Practice Of
Spirit-Conductivity Begins When You Are
Baptized By and In and To My Mere and Blessing
Presence.

“The Spirit” is a name for it,
you see. To call it the Spirit is appropriate because this
name designates the breath and emotion through which we
recognize the Spirit.

To surrender into the Spirit in
every moment is to Commune with the Transcendental
Being.

To “see” the Spirit is to see the
Vision of God. It is a whole bodily realization, like the
realization that the body has at the level of touch. It is
profound, psychic, prior to bodily and mental
configurations.

The total being of the body-mind
touches the Infinite Being of the Spirit, surrenders into
the Spirit with every breath, whole bodily, on the basis of
true emotion, love-surrender. That surrender is the epitome
and the practice of the Way of Truth.

The general practice I have Given
you is not about observing breaths, counting breaths,
noticing breaths in any technical fashion. It is about
entering into relationship with Me via the breath, Communing
with Me via the breath. The breath is not the subject of
your practice. I Am! All the faculties of the body-mind must
be devoted to Me, and, since breath is a primary faculty,
you must exercise yourself in relation to Me via the breath.
The practice is not to get very
curious about the breaths themselves, or finicky about
breathing. It is to devote yourself to Me completely and to
use the leading faculties of the body-mind as a principal
mechanism for it. It is a devotional practice, then, not
merely a functional one.

Constantly serve (or love) the
Spiritual Master and all beings,

Maintain the equanimity of the
body-mind through functional self-discipline.

Hearing, seeing, and practicing
all originate, develop, and mature in the Transcendental,
Spiritual, and Radiant Initiatory Company of the Adept
Spiritual Master. The Fullness of
Realization is
necessarily dependent on Transmission (or
Grace).

In the Company of Truth I
(Satsang)

The Fourth Practicing Stage Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart Is The Stage Of
“Advanced” Practice In The Context Of The Fourth Stage Of
Life. And The Fourth Practicing Stage Of The Technically
“Fully Elaborated” Form Of The Way Of The Heart Is The Stage
Of Transition From The Context Of The Fourth Stage Of Life
To The Fifth Stage Of Life. The Transition From The Third
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart To The Fourth Practicing Stage Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart Is The Transition From “Elaborate” Technical Practices
Predominantly Associated With The Frontal Line and the
frontal personality To “Elaborate” Technical Practices
Predominantly Associated With The Spinal Line and
Evolutionary self-Transcendence Through Devotional Ascent.
Practice During The Fourth Practicing Stage Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart
Must Continue, In the ordinary daily circumstance, To Submit
the frontal personality To Divine Communion, but The Primary
Practice To Which My Devotees Are Called In The Fourth
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart Is That Of Devotional
self-Submission From The Anahata Chakra, Which Releases The
Spirit-Current Up Into The Spinal Line and To The Ajna Door.
And The Fifth Stage Of Life Has Begun When Devotional
Concentration, or Ascending Feeling-Contemplation, At The
Ajna Door Is Steady In daily Meditation Practice.

 

For a full inquiry in “THE CONTEXT
OF THE FOURTH STAGE OF LIFE”
see Beezone Study:
Adaptation
to the Third Stage of Life and the Call to The Fourth Stage
Stage
.

 

 top of page –
key terms

 

TURN
TO ME
– Lifting yourself up from your bootstraps – The
Tautology, The Paradox and The Double Bind.

The Primary
Practice

“How can you turn to me? Even
trying to turn to Me is not how to turn to Me, because that
itself could be an ego-effort. In that case, you will be a
mummer, playing at devotion – seeming, bowing and scraping,
genuflecting, wearing labels of states of practice, and all
the rest of it. Everything is made into complete
nonsense.

How do you become turned to Me?
Through devotional recognition-response to Me. That
statement itself is a paradox and tautology. The practice is
not a matter of just following an instruction from me
telling you to turn to Me. If just telling you to turn would
do it, then you would simply be following My instructions.
But it doesn’t work that way.”

The Way of Realizing the “Bright”
is the Way of constant turning to Him with all the
faculties of the being – the mind, emotion, breath, and
body.

Turning is true devotion, a
relinquishment of ego.

How can you engage
in anything counter-egoic if you do not understand egoity?
You may be doing things to work against the results of
egoity and to try to feel a little better, but to be
practicing Truth, to be practicing truly counter-egoic
activity, you must understand the ego, you must be in the
place of understanding it.”

“You are already in that place! You are doing this
act! What is so remarkable is that you cannot grasp this
fact.”

To persist in that turning
means that you cannot avoid anything. All the contents of
mind, emotion, the obstructions in the breath, and the knots
in the body stand out more than ever.

Turning to Me is not a
dissociative strategy. You are not moving away from
something and turning to something else. It is not a
movement of attention from something to something else. In
your presumed practice of turning to Me, you have added the
“method” of turning away from what is in the field of view
of the faculties. That is not the practice. That is
something you are egoically adding to the practice. Some
form of religion. You are applying a willful religious
“method” of your own, and not simply resting the faculties
in Me. That is the cult. That is Narcissus. You have put a
priest between yourself and Me. It is your own ego, your own
mind. It is performing
the practice for you. You must
relinquish your association with this priest.

Turn your attention to me and do
not measure that turning relative to whether or not your
mind stops and you feel better. Love me and do not measure
that against whether or not you still feel negative emotions
and confusion. Give your life to me, turn to me bodily,
recollect me at all times, whether I am physically present
with you or not, and do not measure that activity against
whether or not you feel pains in your body. Maintain that
discipline of turning to me. It can be done, as long as you
do not associate that turning with the reading of the
problems in you. The turning can always be done. You are
never disabled in terms of that turning. It is only these
effects – because you are always reading them and wanting to
manipulate them – that make you doubt your ability to
turn.

But you can always turn. That is
the principle wherein these effects become obsolete, not in
that moment necessarily, although on some occasions they
disappear immediately. But ultimately they disappear,
because they are not being used. What you are doing is this
turning. They are simply memories presently communicating
themselves as your functions. They are a kind of
remembering. But when your conscious life becomes
participation in relationship to me, then these effects
become obsolete. It is not for you to measure that process,
to decide when they should become obsolete. Be willing to
have these things arise in you forever. Make your business
turning to me.

“Therefore, at last there is no turning within, and no
strategy without, but dissolution in Ignorance-Radiance
itself.”

 

For a full inquiry in to ‘TURN TO ME’ see Beezone
Study “Counter Egoic Activity”

 

top of page – key
terms

 

Spiritual
Practice

Sadhana or spiritual practice begins in that place
where you make this knot, the self-contraction, this
fundamental discomfort. It has the characteristic of fear
and you basically experience that fear as a kind of anxiety
in the pit of your stomach.

If you are not really in touch with this
self-contraction, you at times may experience the anxiety
that is constantly underlying and motivating your behavior,
your moment to moment existence. With this anxiety, you
build all kinds of stuff on top of it and desensitize
yourself to it. This self-contraction is the quality of
anxiety of your moment to moment existence.

You may want to forestall the observation of this
uncomfortable feeling, that realization. But you can’t begin
real spiritual life unless you start to observe and
understand the mechanism of it. But once you do and get bit,
that’s it! Unless you find yourself out you will be
continually running from it, covering it over with all kinds
of enquires, philosophies, psychological investigations and
all other mental means of avoiding something deep in your
psyche. Once you do observe this fundamental contraction,
then you can’t escape it, and that’s when sadhana really
begins. That’s when sadhana starts becoming profoundly
effective.

Above has some Beezone
paraphrasing

Practice Of The Way Of The Heart
(and The First and Basic, or Frontal, Spiritual Yoga Of The
Way Of The Heart) In The Context Of The Fully Established
(or Actually Seeing) “Basic” Fourth Stage Of Life Takes
Place

In The Context Of The Third
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart (or, Otherwise, In The Context Of
The Technically “Simpler”, or Even “Simplest”, “Lay
Congregationist” Practice Of The Way Of The Heart, Once Such
Practice Is Formally Acknowledged To Be Based On Both True
Hearing and Real Seeing, and, On That Basis, To Be Capable
Of The First and Basic, or Frontal, Spiritual Yoga Of The
Way Of The Heart).

“If An Early Transition Is Not
Made To The “Perfect Practice” Of The Way Of The Heart In
The Context Of The Sixth Stage Of Life, The adult
Practitioner Of The Technically “Fully Elaborated” Form Of
The Way Of The Heart Should Continue Practice In The Context
Of The Fourth Stage Of Life By Transitioning
To

The Fourth Practicing Stage Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart, Wherein and Whereby The Transition Should Eventually
Be Made Either To Practicing

The Stage Five Of The Technically
“Fully Elaborated” Form Of The Way Of The Heart Or, Even
More Directly, To

Practicing Stage Six Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart,
Before

The Final Transition Is Made To
Practicing Stage Seven Of The Technically “Fully Elaborated”
Form Of The Way Of The Heart.”

The Dawn Horse Testament

 

For a full inquiry in ‘THE CONTEXT
OF THE FOURTH STAGE OF LIFE’
see Beezone Study:
Adaptation
to the Third Stage of Life and the Call to The Fourth Stage
Stage
.

 

 

The Most Difficult
Stage

“In the Great Process of the Way of Divine Ignorance,
body and mind are ecstatically released or surrendered into
Life, or the Fullness of Divine Radiance. Thus, as the
Process matures, the structures and functions of the
body-mind first awaken and then become a sacrifice into
their Source-Condition.

The most difficult stage is the one of transition from
Lawless, subhuman existence to the responsible beginning of
spiritual life in the Way of Divine Communion. After that,
the whole affair is more creative and freely voluntary.
Thus, in the earliest stages of life, where personal, moral,
and religious preparation is developed, much attention still
remains in reactive and self-indulgent physical, emotional,
and mental patterns. But as the stages of true practice of
the Way develop, there is less and less of the mechanical
and self-conscious attachment to the structures of the
body-mind.

As the Way of Relational Enquiry develops, the entire
lower body-mind becomes Awake in the prior Fullness of the
Divine. Thus, social, dietary, sexual, and other areas of
habit and obsession gradually relax and are sublimed through
ecstatic Communion with the Divine. As a result, by the time
the devotee makes the transition to
the Way of Re-cognition, there is no longer any overriding
need to indulge such habits, and he can easily and naturally
maintain a daily practice that is wholly regenerative,
moderate, and free of the accumulating effects of
enervation, toxicity, distraction, reactivity, doubt, and
unlove.”

 

For a full inquiry in “THE CONTEXT
OF THE FOURTH STAGE OF LIFE”
see Beezone Study:
Adaptation
to the Third Stage of Life and the Call to The Fourth Stage
Stage
.

 

 

 top of page –
key terms

 

HIGHER
LEVELS of PRACTICE

“…higher levels of practice…
cannot even begin until spiritual maturity, or until the
body-mind is responsibly and naturally maintained in a
conservative state of equanimity, and thus no longer
obsesses or controls attention.”

“The practice of The Reality-Way
of Adidam is, at last, Most Perfectly Self-Established by
Grace in Perfect Freedom-Divinely Self-Recognizing all the
forms of “self” and “not-self” that (apparently)
arise.”

 

SIGNS

People who understand this
principle get down to it, handle business, and bring me
signs.

 

TRIAL
– Hard School

To rightly and truly engage the ego-transcending
practice of the Reality-Way of Adidam is (inevitably)
demanding, and even (at times) difficult – but the practice
is, itself, never mere and egoic suffering. Rather, the
practice is the ordeal associated with the transcending of
egoity. It is the ordeal of right and true renunciation,
right and true “self”-discipline. That ego-transcending
ordeal of “self”-discipline is necessary. That ordeal is,
itself, the substance of change, the alchemy of change. That
ordeal is the “fire on the pot”-into which you must throw
everything.

The only-by-Me Revealed and Given Reality-Way of
Adidam is the transcending of everything, Liberation from
everything, in the Utter Freedom of egoless Most Perfect
Divine Self-Realization.

Devotional life is constant
attention to the Divine Presence, and participation, through
real functional activity, in that Presence.

It is a constant test of the born
life, because the born life wants to randomly fulfill its
conflicting tendencies or desires.

The conscious life or the life of
spiritual discipline wants to remain in God. Therefore, the
Way of Divine Communion is a trial between these two
motives.

“Most everyone will reach their
cutoff point, the point where they will tend to stop, the
point where practice tends to be sufficient for them or
where further effort is too frustrating and too offensive.
Everybody reaches the point where he or she tends to
withdraw from the stream of practice. Most people reach that
point even before they begin the practice. Either they are
never moved to find anything greater than ordinary
ego-fulfillment in the world, or they are just “fans” of
spiritual life. They like the books, but they basically
resist and even resent the interference represented by a
Spiritual Master and a Teaching and the idea of
practice.

Practice in My Divine Avataric
Company is about passing tests, such that the total
body-mind constantly goes through ego-transcending changes
and makes an always greater and always new ego-transcending
demonstration.

The Practice accounts for the
dual or dynamic nature of the body-mind, while it is also
founded in the radical point of view of the Free soul. At
every stage of the Way, right functional or whole bodily
activity is the chosen principle, rather than any or all
forms of exclusively subjective or internal and mental
self-manipulation. The individual must change his action
first, or else the contents of the mind, which are only a
reflection of past actions, will not change. At every stage
of the Way, the devotee is obliged to accept responsibility
for a more and more total functional spectrum of
action.

Practice in My
Divine Avataric Company is a “hard school”, a persistently
ego-transcending life-based upon:

1. The Great Purpose of transcending
all limitations,

2. Transcending the
body-mind-complex itself, and

3. Transcending the cosmic domain
itself.

To rightly and truly engage the
ego-transcending practice of the Reality-Way of Adidam is
(inevitably) demanding, and even (at times)
difficult.

but the practice is, itself, never
mere and egoic suffering.

Rather, the practice is the ordeal
associated with the transcending of egoity.

It is the ordeal of right and true
renunciation,

Right and true
“self”-discipline.

That ego-transcending ordeal of
“self”-discipline is necessary.

That ordeal is, itself, the
substance of change, the alchemy of change.

That ordeal is the “fire on the pot”
– into which you must throw everything.

 

Renunciation and an
Ordeal

My devotees must fit themselves to right devotion to
Me, and go through the living ordeal of right
practice—moment to moment, and day by day. The process
of life-rightening is an ordeal of shedding the ego-pattern,
or the imagined persona. Therefore, that process of
life-rightening is, necessarily, a process of renunciation.
The patterns of egoity are built into the body-mind-complex
as psycho-physical tendencies. Therefore, those patterns do
not disappear merely because you come up with a notion about
changing them. The life-rightening process must be
profoundly engaged and persisted in, so that real turning
away from, and real shedding of, ego-patterning occurs. That
is a fundamental aspect of the “Radical”
Reality-Way of Adidam Ruchiradam—the “ordeal”
aspect.

Right-life discipline is simply a necessary sign of
the whole bodily devotional recognition-response to
Me.

Indeed, profound whole bodily conformity to
intrinsically ego-transcending right-life discipline (and,
thus, to renunciation) is one of the necessary signs of true
devotional recognition-response to Me and, Ultimately, of
Perfect Realization of Me.

Therefore, in the “Radical” Reality-Way of
Adidam Ruchiradam,
Realization and renunciation
are the same
.

In the “Radical” Reality-Way of Adidam
Ruchiradam, Realization and renunciation are not “two
different things”.

It is simply that renunciation does not
“cause” Realization—nor does Realization
“cause” renunciation.

If you whole bodily recognize Me and whole bodily
respond to Me, Realization and renunciation are both
spontaneously evident and intrinsically coincident.

Self-contraction or identification with the body-mind
coincides with infinite fear, the other. The sense of other
or difference is fear, limitless fear. Feeling limitless
fear with limitless opposites that are a distraction from
fear, is life, bondage, seeking, driven from the void,
perpetually, until there is the perfect transcending of it
all.
Realization, then, is renunciation
of it all–not merely by giving it up, but by transcending
it inherently.

 

ADI DA SAMRAJ: And whatever you must do
to bring yourself to enter into your own egoic
“self-possession” in depth, that is what you must do. Until
then, you will still be yammering about all the things you
want to do out here and around–be the golden boy, sexy with
everybody, selling big candy–just the stress itself
registered by the search rather than the depth of the stress
itself. When you enter into it deeply, you are discovering
in that deepening that it is your own act, and the mere
discovery of it is the relaxation of it. That is what you
must find out. Try it out.

 

You all do not believe it is okay to lose interest in
what is going on in life, in your life and in the lives of
others around you and in the whole world. You think it is
not okay. To lose interest to what is ordinarily going on is
the secret of renunciation.

Errors of Renunciation

The alpha strategy is motivated primarily by the
desire to avoid conditional or psycho-physical pain and
suffering. Since psycho-physical pain and suffering arise
inevitably, in natural opposition to psycho-physical
pleasure, the alpha strategist must avoid both pain and
pleasure. Therefore, the alpha strategist is moved to escape
or turn away from the total context of natural, bi-polar,
and cosmic existence.

In India you hear all about renunciation and
detachment. From the common Indian point of view
renunciation means withdrawal, separation from functions and
relations. But that separation is not true renunciation or
true detachment.

The alpha strategist is motivated to avoid or escape
the entire cycle of desiring, getting, having, and enjoying,
because the alpha strategist is obsessed with the desire to
desire not, to avoid pain, and to not suffer.

The alpha strategist is constantly struggling to avoid
or escape from suffering, pain, pleasure, money, food, sex,
fear, sorrow, anger, greed, lust, attachment, boredom,
doubt, discomfort, conditional experience, conditional
knowledge, and egoity.

The alpha strategist seeks to avoid conditional or
psycho-physical pain or suffering to an absolute degree, but
this is not possible within the context of conditional
existence, or in the experience of the body-mind.

Alpha strategist suffers from the problem of the
desire of desiring not to desire. And the chronic signs of
this fault are too much dissociative effort, too much
seeking to avoid or escape, too much external or merely
apparent renunciation, and too much strategic control and
suppression of body and mind.

The Alpha strategist tends to manifest self-involved
reserve, dryness, weakness, and a lack of sympathy or love
for others.

Before you are My devotee, ego is king, or queen. When
you become My devotee, ego is a servant – not meaning this
in any demeaning sense, but meaning that there is a,
different understanding of what should govern life. The
ego-principle should not.

My true devotee does not make much of himself or
herself. Practice is self surrender, self-forgetting–not
merely in and of itself but in Communion with Me, by
Communing with Me, by responding to Me.

Knowing this is what it means to wake up. And that
awakening is where renunciation comes from, by the way. Not
the seeker’s renunciation, already seeking, already
self-bound, deciding to cut things off. Such is a game
within the illusion. It is one of “Narcissus”‘ games. All
your gestures, all-your adventures, all your proposals –
they are all the same game.


Read more by Adi Da on Renunciation.

 

All who study the Way
of Adidam should remember that they are responding
to a Call to become responsible for themselves.
They should understand that they, not Avatar Adi Da
Samraj or others, are responsible for any decision
they make or action they take in the course of
their lives of study or practice.

Standard text in Dawn
Horse Press publications

top of page – key
terms