Beezone Interview with Julie Anderson
(Formerly Kanya Samarpana Remembrance)
Pattern Patterning
“The discipline of cooperative Sacred Culture is the most fundamental Means of disciplining the basic human fault of social egoity.“
Adi Da Samraj Samraj, The Aletheon
Recitation of The Happenine Book
Adi Da Samraj Samrajashram, April 2008
“Devotees are those who cultivate the relationship to Me and move My Regard that is what makes a person My devotee.”
Adi Da Samraj Samraj, 2008
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Beezone editorial note: This session with Julie is different from the previous ones. It developed out of current dialogues Julie had with many individuals and is in NO WAY meant to undermine, interfere, hurt, or disrupt any specific individual or any process currently in place.
This session is a reflection and response to Julie’s interactions with many individuals over the past six months. The thoughtful and discriminative reader will see Julie’s opinions are not about taking sides or pointing fingers. Julie’s ‘voice’ is grounded in her intimate and devotional response to her Guru, Adi Da Samraj Samraj. May you read the following with this understanding.
Additional note: Beezone’s initial question is based on a glaring and unmistakable cry Adi Da Samraj has been making ever since his awakening in 1970, “I am reminded of Sri Ramakrishna, on fire within, consumed in God, communicated with all the forms of truth, but spending his time alone or in the company of a few friends. His heart yearned for those to whom he could communicate his gift. He would cry for the devotees he knew must come. Where are the devotees? His whole being yearned for (those) who would appear”. – Franklin Jones (Adi Da Samraj Samraj), 1970
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Beezone: I want to ask you about your understanding of the insider and outsider position that people who are interested in Adi Da Samraj have. My understanding is that there is a call by Adi Da Samraj to enter into a relationship with him in a formal way. Thousands of people have done that over the 40 years since he started his formal teaching work. But very few have been willing, able, or chosen to stay in a formal relationship to him or the fellowship. When you look at the history of his work and the response people, have had over the many years my guess based on the numbers I have been able to gather only 3%* of the people who have had at one time or another a formal or social relationship to the community have remained, in some way form or fashion. Those who have left are now considered outside of his company and no longer formally considered part of his leela.
In the broader understanding of Adi Da Samraj, there’s no inside/outside in relationship to Adi Da Samraj. But within the formal gathering, and it can be pointed to in his literature, there is a formal process that is called for. So, I want to ask you what your understanding is of the inside or the formal relationship to the gathering and then, therefore, Adi Da Samraj, and I’m not saying they’re the exact same thing, but I’m just going to go with the generally accepted dharma which is there are the outsiders who are not formally acknowledged**. What is your understanding of the inside formal process and the informal outside process? Could you bring some clarity to that?
* See more on this number
** There is the Adi Da Samraj Foundation but that is fundamentally a ‘concept model’ – Beezone
Julie: Positions that “insiders and outsiders” apparently have! (laughing) As you alluded to “there is no inside or outside” in the most profound understanding of “Reality”! I understand this important and complex question. Ahh yes, the call in Adi Da Samraj’s teaching that reads: “necessarily formal”! At first, it can seem that this question is simply about clarifying two existing categories of response that have developed and have actually always been present! I sense you may be pointing to more complexity than just a simple technical clarification.
To be clear, assumptions of any seemingly opposing positions that promote a dissonance among diversities have nothing to do with Adidam in fidelity to his transmission or sacred formalities, if rightly understood. Such distinctions are caused by the ego act itself! Because this self-created human dynamic does exist does not mean it is OK to persist or that it cannot be gone beyond. How is it gone beyond? This is the most, creative, engaging, and important consideration and endeavor for any human being to enter into! (laughing) I have discovered it to be exquisitely engaging and consummately mind stopping and whole bodily beautiful. Reminds me of a question Adi Da Samraj asked us at the beginning of a gathering where we all sat with him and one another outside on the lawn of one of his dwellings (named “Indefinable”) on the Island of Naitauba in Fiji. He asked, “What is the nature of the universe, and how it is arising?”! The esoteric yogic root “answer” or realization of this dialog brings the question and questioner to rest.
Beezone: Yes, to put it mildly!
Julie: This may need not be said, yet here it is: In trying to answer the many nuances of this question I put myself in a precariously vulnerable place because there will likely be very strongly different views about what I will offer as a response.
To put this in perspective, we have to look at history. Traditionally when a religious or spiritual culture has attempted to persist after the death of a Siddha Guru what inevitably followed was often a time of reshuffling, clarifying or even upheaval. Hopefully, in these events of post-lifetime collective response, the true esoteric nature of the direct spiritual relationship to the Siddha Guru continues to manifest through these organized structures of service and support. I will be so bold as to suggest that this has not likely happened with full integrity and authentication in any culture thus far. I understand that I am in no formally given position of authority, so whatever I can offer here is only based on my own experiences of practice in direct relationship to Adi Da Samraj, study of his teaching, (including investigation of various aspects of other cultural, religious and spiritual traditions), direct interaction with many practitioners (in varying modes of association) and non-practitioners over the years and especially very recently.
You will have to make your own judgment as to whether or not what I say is clarifying. More importantly, hopefully, what I am saying is not revisionism* of Adi Da Samraj’s teaching and process! For some to understand what is being brought forward here will also need further clarifying education. I will endeavor to elicit a broad and unifying response, so as not to provide fuel for divisiveness. Reckon I am fooling myself here!? (laughing)
*You must come to Me directly…not obedience to some pseudo sub-culture revision of the Way that justifies nominal practice and justifies more and more time in practice – The Absorptive Samadhi of Devotion to Me, 1995
Beezone: I understand. But, you’ve always been a devotee no matter what the apparent social configurations were. I’m interested your ‘opinion’ that comes from that direct deep heart space. The evidence will show itself, so, go on no need to qualify what you’re saying.
Julie: Thank you. His written teaching states, in regards to entering into a relationship with Him as one’s Siddha guru, that most importantly there are the traditionally understood spiritual laws active in a direct relationship of initiation to a Maha-Siddha.
He was also required to offer, for our preparatory needs, the sacred formal congregations, levels of access, and practice to serve growth. These means are secondary to the primary root yoga of devotion. These secondary means cannot be embraced rightly if the direct yoga is not recognized, from the beginning, as the Reality context of the entire process.
“In My view, there shouldn’t be any congregations except for one, to practice the Way, that’s it. You show up, you practice it, and that’s it, you get on with it. 34 years later, and there is still nothing of this. That’s where all these congregation descriptions come from.”
Adi Da Samraj Samraj, 2008
Those congregations, if established rightly with authenticity and integrity by mature initiates of the priesthood, culturally accountable practitioners, sufficient cultural governance, leadership, education, intimate guidance, and inspirational voices and demonstration provides any serious and respectful individual with an avenue to enter into a relationship to Adi Da Samraj via the sacred “Treasures, Structures, Instrumentality and Agencies” that he established while alive. As I already said, these serve as secondary supports to help enable the direct yoga of this devotional Reality Way. These sacred gifts are also essential in offering out and carrying on the Siddha Guru’s spiritual work.
In truth, Adidam embraces all beings and things in the gift of all-inclusive “Divine Self Recognition,” thus no independent ego self, non-difference, and no separation! All as One and Only. So much for the “insiders and outsiders” positions and potential dynamic drama!
That egoic enactment of our apparent relatedness, difference and separation are also potently poetically described in His writings within the Trilogy. (Julie is referring to Adi Da Samraj Samraj’s literary The Orpheum Trilogy including The Mummery Book, The Scapegoat Book, and The Happenine Book). As it also is in Prior Unity and Not-Two Is Peace. Adi Da Samraj Samraj Samraj goes into exquisite detail in these literary art forms about the necessary yogic asana of Everybody-All-At-Once revealing this as the essential foundation that inherently and manifestly authenticates (humanly and spiritually and transcendentally) our collective endeavor of divine service.
(Beezone note: The Process Julie (Adi Da Samraj Samraj) is referring to is a self-organizing, self-correcting, and self-rightening process – not an ego based organized superimposition).
In the unfolding of this sacred relationship within Adi Da Samraj Samraj’s Leela, there is history, there is the dharma, there is process, structures, and there is the actuality of how it is now manifesting. There is the understanding of and manner in which the formalities came into being. There is also how anyone aware of Adi Da Samraj Samraj and his offering responds to the call to his gifts and of sacred formalities. All of these aspects would need to be addressed in an attempt to answer your question adequately.
Consciousness Itself Is The Self Organizing “Shape” and Principle That Acausally Self-Organizes As conditionally apparent “world”.
The Aletheon
Beezone: Given the profundity and importance of Adi Da Samraj Samraj’s incarnation you can’t escape the fact that after, what now, almost 50 years, Adi Da Samraj’s Person, Teaching and Revelation is not included in any serious, current or relevant conversation that has any real weight – at least not any that I know of today. I wonder why?
“My Position is one of being associated with everybody. My Presence here is related to everybody Priorly, Always Already, and Constantly— everybody-all-at-once, and (also) every single one. That is My Position in the world. And that is why I must be Set Apart from the organizational dimension of Adidam. I must be associated with unique mechanisms that always keep Me in direct relationship to everybody in the world. I must not be defined by institution, cult, or corporation, not subordinated to anyone whatsoever. I Am here to be receiving—and also to Address—everybody.“
Avatar Adi Da Samraj Samraj, May 31, 2008
Julie: Excellent question! Ahh. Perhaps because his revelation is new-radical-at the heart root-ground breaking, all-inclusive and the criticism of the ego act cuts to the quick of everyone! I have noticed that many people also feel he is saying he is “God” (asked from the basis of many prevailing revelations, philosophies, and mythologies previously accepted about the nature of “God”) and react to this confession. Or many misinterpret his mapping of the great tradition of humankind in a context of 7 stages. So, when he says he is the one and only 7th stage realizer thus far they wonder “is he saying he is superior to any other tradition or realizer?” and many react on this basis. These reactions are based on critical questions and are completely understandable! It would take a different dialogue than this present one to help people feel open to fully understand what he speaks of as the “7th Stage Way”.
I am also observing that the present time response of devotees and many responsive individuals has not yet been established as a fully cooperative collective and mature culture that fully demonstrates the fundamental or advanced fourth stage disposition, in Prior Unity. Likewise, at times Adi Da Samraj and Adidam have not been given very good reviews in the mainstream media either!
Our reputation has been tainted, that is in part our fault, the fault of the mainstream media, and the fault of those who wanted to and still do cause harm. Not to mention, there is clear discrimination against new up and coming minority religious or spiritual organizations.
My question to those responding on any level would be: “Do you want Adidam to succeed, why? Or would you rather it fail, why? Many answers and reasons for both questions. But one subconscious failure motive could be so that the ‘we’ as a collective are not Divinely, spiritually or sacredly and humanly obliged to BE AS ONE?” This is a profoundly monumental calling that has never been effectively demonstrated before. That “why” of your question would need more research and discussion. A valuable and necessary one.
As you were asking these questions, I was also thinking of the many different ways to talk about these matters. One that strikes deep is how Adi Da Samraj endured and suffered our errors in not fully understanding Him and His unique seventh stage revelation. This led to egoic and cultic approaches to Him, one another and all others. He endlessly addressed these errors of cultism in us and in the world at large. Going beyond these ego errors is also necessary for any individual to enter into such a sacred process that truly enables the fulfillment of their heart impulse of awakening. Likewise, this is so for the collective culture of response to embody “His Form”, to serve as what he calls “Instrumentality”. Particularly given that Adi Da Samraj has physically passed on this integrity is crucial.
How Will Adi Da Samraj Manifest Physically After His Mahasamadhi?
Julie asks this question to Adi Da Samraj in 1996
* In 2005 Adi Da Samraj Samraj removed the?notion of a ‘Living Murti’??(‘Murti?Guru‘?)?from his Revelation.?In effect He stated that after His Mahasamadhi, no one individual would act as the?principal means for the incarnation and extension of?His?Pattern. He said,??“So, this Sangha is principal means for the incarnation and extension of My Pattern here in perpetuity.”?- Beezone
Julie: There is a way to respond to your question that speaks to when He was physically alive and then there is also a way to relate to your question post-Mahasamadhi. This dialogue and the various ways to consider it may end up covering a few sessions!
I assume your question reflects a conundrum and genuine heart question of many. I can also immediately feel several similar stories from the past, in my own experience with Him and others. Even my recent experiences can be useful to speak of with you that will address your question. I want to bring more devotee leela’s into this dialog in the following sessions too.
“The devotional relationship to Me does not begin simply when people formally enter the gathering of My devotees”.
Spoken Communications Given by Avatar Adi Da Samraj Samraj to the Ruchira Sannyasin Order, February 2008
When Adi Da Samraj was alive His way of manifesting and revealing Himself and His way of working with people changed a lot over the years, as is well known. There were undulating means of access, levels of practice, and forms of association, and eventually, the different formal congregations came into being. It was always very fluid, and it was necessary to be that way because He had to work spontaneously for the genuine spiritually transcendental unfolding demonstration of his own unique 7th stage revelation process.
He did accomplish this with there being enough of a response from thousands of devotees to serve his ordeal. We thought it was about us a lot of the time, yet I feel clear now that it was and is now and was always only about an egoless (no recoil as separate self, intrinsically so in recognition responsive devotion) transparent yogic vase and mandala of Conscious Love Light, Reality manifesting in and as every being and thing, all-inclusive. The culminating revelation of the entire Divine great tradition, as he has illuminated.
So, the way he worked with each devotee was likewise always new, a constant play of unexpected twists and turns. This has certainly been so in my relationship with Him. He established the sacred formalities and freely broke them too! (laughing) For example, after 1992, in many different attempts to integrate into the general culture, I found myself being re-initiated into the beginner’s levels of practice (after six years of so-called most advanced practice!).
I would boomerang from appearing to be on the outskirts of the gathering, in the streets, trying to survive then suddenly an unexpected shift and swoop back into His house, serving His body, in the most sacred of meditation halls and sites! New profound initiations and awakenings are occurring right at his feet! All devotees were spiritually embraced this way by the eternal heart bond of recognition response (even though this was not yet fully consciously realized by any of us).
This blessing work likewise has reverberated out into all of humankind. Just as the esoteric work of all Siddha Masters has radiated out throughout time and space. This kind of direct liberal guidance and blessing of my sadhana was so up until His Mahasamadhi. I am clearly not the only one who experienced this method of sacred theater where we are made use of as coins*, individually and collectively. Indeed, hundreds if not thousands have
All these stories need to be spoken and heard covering all aspects of his revelation, life and work. All heart open responsive beings are inherently blessed in this process of auspicious Divinely purifying transformation and awakening. This is a primary spiritual apprehension in all sacred traditions. Everything else is understood to be secondary, even the actual embodiment, dharma, devotee, and empowered spaces of the Realizer.
* In the middle 1980s, Adi Da Samraj frequently referred to the members of the Renunciate Order as His “coins”. This term was a reference to Saint Shirdi Sai Baba and how he would be seen rubbing coins from a little bag he kept and repeating the names of individual devotees. This was understood by devotees not to be a symbolic gesture but a real process by which he worked with not only devotees but with all beings.
(Beezone note: The inside/outside reference will expand to the formal gathering as also having an inside or outside dynamic, referencing those closer or further away from the center of the mandala or structure of Adidam.)
After His Mahasamadhi, there’s been an attempt on the part of a few devotees within the present leadership structure to formalize the sacred process more and more. The documentation of these detailed formalities is being called “Codes of Governance”.
One among many of the reasons for this clear structuring is the teaching phrase that you’re pointing to, that calls for a “necessarily formal” relationship to Him and practice. Such refinement of formality is also meant to make sure there is no room for error in conformity, in perpetuity. This kind of formal association primarily acknowledges and then instructs anyone who responds to Adi Da Samraj about the right sacred access and action in relationship to the “Treasures”, necessary initiation and guidance in regards to each particular form of access, association and practice depending upon the congregation that one is embraced into. Again, historically, this has been attempted to be done by all religious and spiritual traditions. Therein, dharmic debates, splintering, even wars began and continue to this day.
n the history of the Great Tradition of humankind, every “religious” tradition (whether exoteric or esoteric) has originated with a living “source-individual” of some significant development in the context of the first six stages of life.
Traditionally, what follows from the lifetime and the communicated (or, otherwise, supposed) instruction of the “source-individual” are tradition-prescribed icons (or “tribal” symbologies) and social-ego-supporting cultural “programs”.
Those who follow a particular tradition are, characteristically, indoctrinated and trained to advocate and to worship (only and exclusively) the culturally defined icons (or “tribal” myths) and to follow (only and exclusively) the culturally prescribed social-ego “programs” of that particular tradition (or “official orthodoxy”).
As a result of this traditional procedure, there are, characteristically, very precise–and, altogether, social-ego-supporting–rules about what a follower within any given tradition can and cannot believe and do in response to the original “source-individual” and dogmas about the purpose and goal of being a follower of that “source-individual”.
In the event that a follower within a tradition does not profess the “officially”-prescribed beliefs or perform the “officially”-prescribed rituals and behaviors, there is, characteristically, some sort of consequence exercised by the “official” authorities and the general social culture of the tradition.
That is how merely “religious”–and, altogether, first-six-stages-of-life–traditions work.
However, such is not the nature and the characteristic pattern of the only-by-Me Revealed and Given “Radical” (or Always “At-the-Root”) Reality-Way of Adidam (or Adidam Ruchiradam).
I Am the Not Other, The Aletheon, p. 1849.
Julie: I understand at present in Adidam there is much healthy debate around this attempted refinement among a good number (of notably longtime initiates) in the larger gathering of all devotees. Adi Da Samraj himself asked for a transformation along these lines to occur with a large number of renunciate devotees contributing to this role of governance. Given such a large group does not exist at present it seems obvious that more growth in the primary foundation process is needed.
The reason I bring this up is to give you an example of the kind of maturing collective responses that are yet to be openly, fully considered in detail, agreed upon, finalized, and put into place and then tested and proven. Also, these are the kinds of matters that can and have added fodder to petty or necessary arguments within any religious and spiritual gathering.
This wrangling is initiated by and declines into ego politics as it has been so throughout time with all new traditions established around a genuine Siddha Guru who has taken Mahasamadhi! Purification ensues, and irrevocable divine clarifying intervention is the sorely needed collective invocation! As in the quote above, Adi Da Samraj clearly indicates such degradation of his offering has nothing to do with his authentic pattern of the Reality-Way of Adidam.
Adi Da Samraj over the years always wanted myself and others to remember that the relationship to him was based on a serious commitment, an unbreakable bond and a sacred vow in direct, intimate yogic relationship to Him, as the Divine Reality Process and Means. This is the Way, everything else is spontaneously fluid, secondary while necessary, to be artfully, compassionately, and with intimate accountability applied, especially enacted with love, humor, and joy.
“He, as Divine Reality Source has always been the context of my life no matter where I have been.”
He, as Divine Reality Source has always been the context of my life no matter where I have been. This has been revealed to me even when I doubted it most and felt least deserving. I did take “vacations” of frustration, exhaustion, and despair. The direct, unmediated proof of his Divine Blessing Presence was always, without fail abundant. I was then certain that proximity, institutional organization, and ritual, was not as important as I had erroneously assumed.
More recently, in the clear impulse of service to, understanding of and according to his word, I knew that to continue to grow and formally authenticate my practice, sacred cooperative culture is required. I would need to re-enter this testing cauldron, an enabling collective sacred domain.
Two years or so ago, I reached out with open-hand and heart to discover if such a culture was finally active. Firstly I was grateful to feel how the Sanctuaries and collective had survived through many natural hardships. Many devotees, yet less in number, still one pointedly committed in service to the Sacred Treasures.
Adidam has taken many blows in regards to resources in numbers of devotees and support. Still, the potency of his spiritual transmission is irrefutable. I also found it to be somewhat the same in certain ways, as it had always been around Adi Da Samraj, now in this post Mahasamadhi era. I was not altogether surprised. I was grateful while also heartbroken. Fortunately, I genuinely feel gifted to be able to see and feel prior to and beyond what it appears to be. This enables me to view everything from a significantly free disposition.
“Could I enter into this more formal context again…?”
Certain aspects are not encouraging to feel. I had necessarily left this troubling configuration around Adi Da Samraj years ago. Over the past two years, I continued to reach out quite broadly, to feel into; could I enter into this more formal context again and feel I was part of an authentic process and gathering, that has been tested, respected and proven itself and feels like HIM? Or, would I have to say no to being a participant in organizational revisionism again, as I had done so years ago?
In saying no, I knew this did not mean “I was in the know and they were wrong”. I do not feel nor see things that way, black and white, alone. There is so much more complexity to feeling, and addressing this endeavor. More to the point, if it was “no”, this effects further growth for us all and is not a sign, in my own heart, of effective Instrumentality. For realization and true surrender to Adi Da Samraj as my Siddha Guru the collective as Instrumentality is required to secure his spiritual work in the world. It is within this context that initiations (formal sacred blessings and acknowledgment), growth and awakening is authenticated; to his Person, Presence, and State. This mandala serves and manifests his Guru Form in perpetuity.
“All of My Purposes that depended soley, basically solely on My Own Work My Own Effort here, My Own Submission here, have been essentially accomplished. All aspects of My Purpose that depended on response, on devotees, had except in some rudimentary terms, not been accomplished“
Adi Da Samraj Samraj, February 16, 2005
“We must deal with the foundation of this gathering. We are one, even with the whole world, and for the sake of Realization and for the sake of the world we must deal with the foundation…”
Ruchiradama Quandra Sukapur Rani, Adi Da Samraj Samrajashram Magazine, Vol. Two, Number One. 2015
“Those who come to me in the future must come to me through the Ashram Community. And they will tend at first to relate to me in either the first or the second way. At first they will come as students. They will approach the Teaching, they will approach me as Teacher, and they will begin to become intelligent relative to their own activity. That phase of transformation leads to many things, the greatest of which is the creation of the thread of conscious attention to the Guru. Usually, after a period of time, each of those who come to me through the Ashram will begin to become something like a disciple, one in whom various qualities of experience are generated in Satsang, one in whom this intelligence of understanding is awakening and in whom meditation and life both are becoming more and more intense, more and more sophisticated. Then, in time, usually not at the beginning, they will begin to enter the perfect phase of the devotee. The quality of the devotee is absorption in the Guru beyond all concerns for the spiritual process, beyond even the mind’s intelligence about the process.*
During My Life and After My Death – Chapter 10, Garbage and the Goddess
Beezone: I wonder what lies ahead for Adidam?
Julie: I remember he clearly stated even the week of and days up to His Mahasamadhi that the collective response to His Work and Gifts was only rudimentary, at best a beginning foundation. Which in itself, if rightly understood, is noteworthy. He also made very clear that there were no individuals – not anyone “insider or outsider,” or status, position, role, or any practicing member of any congregation – that He acknowledged as anything beyond the Second Congregation as a “student beginner.”
“The practice that belongs at the beginning is a profound practice. Student-beginner practice is not some stupid cultism or club-membership exoteric religiosity, It’s simply the foundation stage of adaptation to this profound esoteric Yogic Spiritual course of life.” – “When the humanly-born conscious awareness has already been devotionally heart-established as no-seeking, then one can make right and true use of the Yogic Spiritual means of purification”
Adi Da Samraj Samraj, The Knee of Listening
This is a remarkable statement he made to everyone. I have now discovered that his assessment, at that time, of our devotional response (or lack of), regardless of how it may have previously appeared before then, at that time, or up until now, still feels true to me. These observations of and insight into the signs that I read are not entirely negative if one understands the significance of that full demonstration. Though it is not a congratulation to egos! In remembering when he said this, I could feel that this needs to be received as a criticism yes but also a goad (still is) and an evident blessing (always). It is his acknowledgment of a planted seed to become the collective consequential flowering of his Way and a call for ongoing transformation.
As a present time gathering (which in my heart understanding includes many more than those considered “on the books”), I observe that the stable signs of a Second Congregation, student beginner culture are not in full evidence yet, as a wholly integrated body. If this were in evidence, the humanly collective demonstration of Prior Unity (Everybody-All-At-Once) would be obvious, ego politics subdued and Adidam as a culture would be seen, felt and received differently in the world.
This is not at all to say that what Adi Da Samraj himself activated and secured for all to hear and see and feel is not extending out in the world. There are many many many ways that his gifts are at work and very happily and gratefully received. And yes, of course there are varying degrees of process, maturity, and depth in individuals. Not everyone is the same. But what any individual (independent of effective formal cultural accountability, devotional consideration, and sacred blessing processes of initiation) may feel or be seen or felt as in terms of position, history, experience, growth, understanding, depth, and demonstration is somewhat irrelevant when it comes to the necessity for true singular collective “Instrumentality” to manifest as His Form (as an authentic Sangha). Without any question whatsoever he said this needed to appear as a large group of mature devotees, beginning at the core of his mandala. There is no independent ego self that is His Form. The entire way is about the Divine Reality Self, as the One and Only. I had also re-discovered that the Mummery of the cultic concentric “insider/outsider dynamic” act of scapegoating, as it had been when Adi Da Samraj was in his body, is still active as a theater of ego politics within Adidam and as a wider collective body. This is only now barely beginning to be more openly addressed, with heart prayers, understood, gone beyond, and healed. Adi Da Samraj always asked for an Open Forum to address these errors, as one of the necessary structures (among others) of accountability.
We are entirely interdependent on one another in this process of awakening. I was not completely surprised. I knew some of what had occurred after his Mahasamadhi. Not to mention what the clear signs were in my own life.
I knew within my being that reluctance was still there for fear that this was again happening. It severely hurt and hurts everyone. This obstructs natural, etheric, and spiritual energy conductivity in all responsive individuals (positively inclined or not) and as a collective, regardless of being an apparent insider or outsider. This kind of insensitivity created a scenario in which Adi Da Samraj suffered a great deal at every level of His being in His intimacy with us over all the years of His physical life.
As did we all suffer this self and other inflicted pain in relationship to one another and the world, no matter what “camp” we sat in at any given time or place. Even with that limit in us all, played out as it was, we did do a lot of good too! Which he also often very lovingly and with great humor, compassion and generosity acknowledged in so so many different ways. He was a passionate, great Divine Lover of all. I have more and more vividly felt the personal implications of these errors and the Love embrace too. I am not innocent by any means. But at heart, the wedding is complete.
“My heart conscience has required me to be brave and honest enough to speak”
At this time, my heart conscience has required me to be brave and honest enough to speak up, rather than retreat, about what I am discovering. I failed to do this sufficiently while he was alive, so I feel I need to do this now and for history sake. This context here on Beezone, – thank you, Ed – has been given as a gift.
TO BE CONTINUED IN PART II
Adi Da Samraj Samraj, 1993
Julie on right
Further Study and Clarification
*The word “consideration” in Way of the Heart has a technical and special meaning. It literally means to inspect the stars, from “Sidus”, meaning “Star”. “Con” means “with” or “together”. You could speculate that to “consider” originally meant “to bring two stars together”, or, in other words, to realize the non-contradiction in two opposing sides of a problem.
Consideration, then, is the process of giving yourself completely to some force, problem, or subject, entering into a completely, with full concentration, full seriousness, even whole-bodily or psycho-physically to the fullest extent, intensively, entering into it with such concentration, such fullness, that it becomes a kind of contemplation until the contradiction in it or the problem is resolved in a Singleness, a perception that is free and in which the nature of that which you contemplate has become obvious, the Truth of it is revealed.
Avatar Adi Da Samraj Samraj – Crazy Wisdom Magazine, Vol. 6 #3, 1987,
FORMAL ASSOCIATION: It might be useful to point out that the present cultural limits and trends in Adidam are the same that He repeatedly addressed while He was alive. There is nothing new about any thing going on today, that wasn’t going on while He was alive. The only notable difference is that His shout and laughter have been forgotten and in many serious ways silenced.
It is also important to note that Adi Da Samraj does not use the word FORMAL to create a behavioral barrier between Himself and others; but does so to frustrate the conventions and ritual patterns of behavior, both secular and sacred, which egos tend to automatically enact. The Latin origin of the word implies form, shape or space. To formally enter into relationship with Adi Da Samraj means to enter into sacred space. Rightly understood, cultural formalities are conditions that create and allow for entrance and participation within the Sacred.
“Religion is about the disposition to transcend, or exceed, the confinement of mortality. Human beings inherently want to become enlarged beyond the confinement, or fault, of mortality. That fundamental human impulse is the domain of sacred culture.”
Adi Da Samraj Samraj
When an individual or culture loose touch with the essence of the sacred, religious and spiritual cultism righteously, unconsciously takes over. – Beezone
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Interview Table of Contents
The Real Practice of Guru-Devotion
Julie Anderson, 1980
