Now that We Have Come Together


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Now That We Have
Come Together

Franklin Jones (Adi Da Samraj),
1972

 

Where there is no fear, what is the
only necessary state in which to be? Is it necessary to be
loved? Is it necessary to be famous or well known? Is some
kind of success necessary when there is no fear? Or are some
kind of supernormal powers necessary? Is it sainthood? To be
a siddha, a god, a sorcerer, a psychic, or a lord of men? Is
any special state required where there is no fear? How could
it be so?

What is the motivation where there
is no fear? Without fear will anyone require some state
other than his original and present one? Where there is no
fear, does he depend on any secondary achievement? Does he
require anything to be added? Does he require an other,
however great, to lead him into some other superior
condition? None of this, for such aspirations stand in
fear.

But one who is entirely free of
fear, the motive created in the separative mind, requires
nothing apart from what is always already the case. He is
dependent on nothing to satisfy his fearlessness. He
requires no experience and no achievement. He requires no
dependent state. Therefore, the only necessary state for one
who is without fear is his existence, that which he always
already enjoys where he stands. He always, already enjoys
what he would otherwise seek. The primary form of reality is
his only consolation. Free of fear, he is entirely free. All
relationship is already the case. He has nothing he must
necessarily achieve. He is not radically tempted to any
manifest state in any of the worlds. His vision and his
hearing fall endlessly through everything. He is
magnificently satisfied. He is not turned or moved to any
power, any symbol, any form, any presence, for nothing at
last enjoys any more than that which he always, already
enjoys. He is willing to enjoy is entire adventure, and all
adventures are acceptable to him. He is without a trace of
despair. He considers that nothing promises a superior
enjoyment, and everything promises the one thing that is
always, already enjoyed. He is magnificently unmoved. His
gestures turn in the same law, the same shape, the same
moment as all things. He is not troubled. He is only
present. The law is his own existence, the same
consciousness wherein he understands his fear. His existence
and his understanding are the mood that is reality. Can you
see the beauty of this fearlessness? Can you see how it is
unnecessary to pursue any state, even the state that seems
to be existence itself? Can you see that whatever is pursued
cannot be more than essential existence, unqualified
present, reality itself? Can you see the brilliant event
that has always, already occurred? Can you see that all
fascinations end in the understanding of fear and search?
Can you see what is necessary where there is already no fear
at all?

The if you see it, if all fear is
secondary and unnecessary, if all fascination and search is
only a term of ignorance, without understanding, what is the
use of more discussion, more philosophy and therapy, more
spirituality and religion, more of the psychological and
ritual life? Why should we continue even a moment more
without the satisfied and brilliant shout of joy? Why should
we not begin from now to create the useable world, without
dilemmas, the actual world of intelligence and love? Then,
if you see it, get on with it, and do not turn away because
of fear now that we have come together, let us return to our
places and create the world, never again to consider there
is a problem of existence.

Adi Da Samraj (Franklin
Jones), 1972, unpublished notes