Invitation – Early Writings of Adi Da Samraj – Franklin Jones – Beezone Study

A Beezone Study

An Invitation


Franklin Jones, 1968,
Ganeshpuri, India


Early unpublished writings of Adi Da
Samraj (Franklin Jones), 1970


The primary, present action of the
avoidance of relationship is a
or separation
at the primal
center of life, at the origin of consciousness and energy,
the Heart. It is perceived directly in the instance of
radical understanding. This contraction is a folding away, a
compulsive, solidification which at once creates “me”
the point of contraction), all “that” (
which is the result of the separation of “me” from all other
forces – indeed, the contraction that is “me” creates the
perception of everything “other”), and the whole adventure
(search, the compulsive, created need to rejoin and
harmonize the artificial state of “me & other”).

Desire is a potent, motive force. The
whole event of this contraction is not static and conceptual
but a process within a continuous field of potency or
energy. The divisions that are realized are an event in a
field of force, and therefore the reaction or result is also
a matter of force or energy. It is the tendency of
force to regain the continuous
or circuit that is original
to it. Thus, the form of reality always tends to retain,
reinforce or enforce itself. This tendency is active as
desire. The pressure of this tendency acts in opposition to
the created tendency to division, solidity, and separation,
“me and that,” that is also the results of this



This dilemma is the essential structure
of human burdens or suffering. It is the core of
traditional adventures, paths
and the usual life. It cannot be solved by any resort to
this created structure itself. Therefore, no resort to
desire or motive force, no resort to self-knowledge or the
pattern of identification, and no resort to the organized
pattern of differentiated entities, concepts, facts, and
events is fruitful for mankind. This even though the whole
history of human seeking is exactly an exploitation of these
secondary means.

Only a rational, direct, radical and
inclusive understanding of the dilemma itself is fruitful,
and this occurs when all resorts are abandoned. All resorts
are merely an exploitation of secondary facts or processes,
and all paths merely reinforce the basic contraction that is
suffering. There may be experiences of temporary relief or
of consolation, or experiences of compensating data, but all
paths and resorts fail at last because they do not deal
radically with the present dilemma. Therefore, even the
greatest heroes among seekers do not know the precise nature
of the reality they realize. They do not know that they are
only dealing with characteristics of their own form, and so
they attribute mystery and untouchableness to the force they
see in all things.



But one who understands radically is not
only free of the whole pattern of search and suffering, the
very act that disturbs the form of reality, but he knows
reality, the form of reality itself, and therefore has the
capacity for conscious, controlled, creative use of the
forces of existence.

The man
of understanding
is an
unqualified, conscious force. He has the capacity to operate
consciously and in extraordinary ways in all worlds wherein
he is conscious. He includes and therefore exceeds the
human. He has the potential to act consciously on every
level that energy, consciousness, life or reality itself is
operative. Therefore, his possible enjoyment and creativity
is not limited to any mere human fulness, any functional
happiness, any limited field of awareness. But he tends to
experience himself consciously in every discreet level of
existence where he appears.


Therefore, he moves to perfect or fulfill
the human, for the human is the focal point of his existence
here. There is no mystery to this action. It is simply the
inclusive action of a total humanity generated without
dilemma or fear, the whole tendency to contraction,
solidity, separation and death. He appears full, acts full
and makes full. He allows all his forms, every focal point
of his nature, every portion of his body, vitality, and mind
to be full and live full. He does not suffer the tendency to
contract and empty at any point. But he does not need to act
upon any particular point in order to keep it open and full.
His radical action of understanding, like the original
action of contraction, acts universally, upon all his forms,
and allows the continuous circuit of openness, the flow of
his entire being. He appears in any world as a spherical
entity, a full circuit, and all his faculties are available
to him there. Therefore, he does not worry about the
incident of contraction, solidity, rigidity or avoidance
when it appears at any particular point. He knows the
fruitlessness of resorts, and so he only moves continually
into the radical mood of understanding.

The “Fullness” is only the manifestation
of a man of understanding. It is not itself sufficient or
necessary for him. No moment of fullness is equal to reality
or truth for him. Fullness is simply the evidence of what
must be consciousness itself. If there is no radical
consciousness, the sensations of fullness are only part of
the dilemma. Therefore, he does not act to create fullness.
He does not strive to open and be filled. He turns only to
understanding, and he regards neither fullness nor

But where there is radical understanding
there is also fullness. And that fullness is his enjoyment,
his happiness, his presence as love. However, since fullness
is not itself his goal, his is not concerned to appear full
or to manifest enjoyment and traditional love. He is always
in the Heart, the original of truth, consciousness, form and
force. He is always alive there, in the absolute work of
understanding, and therefore he generates possibilities for
himself and others in silence. His work is not exclusively
for himself, but it is universal work, consequential for all
worlds. Therefore, he performs the work of the Heart, a
secret effort for all beings, and his enjoyment is more than
fullness, prior to the present enjoyment of fullness or the
suffering of emptiness.

I want to turn you on to the vastness of
this possibility that has been barely investigated by
mankind. I know the certainty and actuality of this work
from hour to hour. I see all its benefits in my intimates
and the world. I invite you to consider it with all
seriousness and genuine humor.


Franklin Jones (Adi Da Samraj), 1970

Further Reading

Degrees of Understanding