The Brightening Way Talk Series – Adi Da Samraj –



THE “BRIGHTENING” WAY TALK SERIES – The Yajna Discourses of Santosha Adi Da (1995-1996) – Gathering “Considerations” with Beloved Adi Da Samraj, at Sugar Bowl Ski Resort and the Manner of Flowers, December 29 and 30 1995, and January 3, 1996.




The Yajna Discourses of Santosha Adi Da (1995-1996)



The Condition of Radiance

A Gathering “Consideration” with Adi Da Samraj

The Manner of Flowers

January 3, 1996


ADI DA SAMRAJ: What are we to discuss, then?

KANYA KAIVALYA NAVANEETA: Light and Consciousness.

ADI DA SAMRAJ: You came up with this subject yourself?

KANYA NAVANEETA: No, You did, at the beginning.

ADI DA SAMRAJ: Well, for one thing, you can take any object or anything you perceive, and break it down into gross parts, and then into various elements, even down to atomic, subatomic elements, and so forth. You can break anything down into different kinds of elements or parts. But you can’t reduce Consciousness to something else.

The same is true of Light. It can’t be reduced to something else. If you take something apparently made of Light and break it down to its parts, essentially you just get to Light Itself. And then that’s it. That’s the fundamental Reality. It can’t be reduced to something else. It can’t be broken into parts. Therefore, It can’t have a source that is apart from Itself. It can be part of a greater Source, but It’s not causable, because It’s not reducible and It’s not the opposite of anything.

I say it’s not the opposite of anything. However, living beings, conditionally manifested beings, human beings in particular, do ordinarily presume that there is an opposite to Light. Its dark, or no-Light. And if you examined your experience from day to day, you would see how great a distinction that is. It covers just about everything.

The presumption is there in human beings that there is such a thing as no-Light, or darkness. But even the common presumption at the present stage of human society is that, based on the experiments associated with modern physics, everything is made of Light. In other words, if you reduce anything down, break down its parts, separate out all the elements, eventually you just get to Light. Light is the substance of all these things. You see?

So, its also commonly presumed by people who have some little bit of knowledge of modern physics, apart from any other metaphysical or grandiose ideas, that everything is just Light. And yet in the daily experiencing, people presume that there is such a thing as darkness. Or there are such things as negatives. Or that there is not only delight and pleasure, there is pain. People commonly presume in their daily life and experience that there is negation or negative opposites, and that there isn’t a fundamental substantial quality that is Happiness Itself and not diminished at all. Not diminishable. Not losable.

So, as I was Saying earlier, Consciousness cant be reduced to anything else. Its an absolute. Light can’t be reduced to anything else. Its an absolute. The Nature of Reality is Self-Existing and Self-Radiant Being, or Consciousness. The Nature of Radiance is Happiness, or Love-Bliss. That is the inherent Nature of existence. Yet the presumption, in the play of opposites, the play of conditional experiencing, is that there are negative opposites. And then there are positives, and you want to embrace the positives as much as you can. But you’re always struggling with the negatives. That’s the ordinary play of ordinary consciousness, or the ordinary presumptions of beings.

The purpose of entering into the sphere of religion or Spiritual life is to go beyond those conventions of the play of opposites, or the presumption of conditionality itself, and enter into the Sphere of the inherent Reality, and be established in It, As It, manifesting Its Characteristics. As Such, you transcend all the opposites, all modifications, all conditionality, all negativity. But this is a profound matter-to Realize the inherent Reality to the point of being It, without the slightest difference, such that you can simply be Its Characteristics.

That’s the ultimate goal of religion and Spirituality, but it is not a casual matter. Its not something that you can just think about and do in the instant and have it be fullest, true, Unqualified Realization. Because in day-to-day experiencing you identify with the body-mind, which is a play of opposites, positive and negative. It is mortal. It suffers. So you’re very much controlled by negative presumptions, or identification with Lightlessness and un-Consciousness. But that is a product of identifying with conditions, or opposites, or modifications of Reality, rather than being established as Reality Itself, Prior to all those limitations and the suffering of them.

But to be just That, and free of the play of opposites, is not just simply a matter of choosing with the mind or with the will and it is instantly the case. Because the mind, the body-mind, the will, is all adapted to this play of opposites and all the presumptions that go with mortal existence. So the religious life involves sadhana, practice, purification, transcendence, ultimately self-transcendence, ego-transcendence, or transcendence of the separate self-presumption. But also the transcendence of negativity.

Rudi used to say, on occasion, there are three things to deal with: self-imagery, negativity, and self-pity. And they’re all really variations on the same thing, you see? I talk to you in terms of such dispositions. But My “Consideration” with you is most profound and deals with the fundamental matter.

All there Is is Light and Consciousness, Self-Existing. Light is Self-Radiant. In other words, one of Its principal Characteristics is Radiance, not contraction, you see. And It is All-Blissful. The nature of that inherent Radiance, Self-Existing Consciousness, is Happiness, or Well-Being, or Love-Bliss. But that’s not how people live, you see. If you observe any living being, any living entity, any living process, it is turbulent. Its a play of opposites. And if the play of opposites is associated with identifying with a mortal body, then you get very cagey about it, clever perhaps, strategic, fearful, anxious, full of stress, so that you accumulate desires and then seek to release it.

So human beings in their ordinariness not only demonstrate the fact that they identify with the body-mind rather than with the Ultimate Reality, but they show signs of the play of opposites physically, emotionally, mentally. The breath changes as a sign of it. All the leading faculties are constantly modified by the egoic or separative presumption of being identified with the body-mind. So human beings are full of these adaptations, and this is why Realization, Enlightenment, which is to be established in the Condition of Light-that’s what that means-Unqualified Consciousness, is not something that, in the usual case anyway, is entered into readily. It requires profound practice that overcomes these adaptations-identification with the body-mind itself, but everything that came about as a result of that, all this negativity, this suffering, and pain, psychological pain, emotional disturbance, and so forth. These are all signs of contraction, self-contraction, the effect of it being that the inherent Nature of Reality, Which is Radiant Love-Bliss, Self-Existing, Self-Radiant, is apparently an experience lost . You feel Lightless, un-Enlightened, tending toward un-Consciousness, and identified with all kinds of limitations that you don’t enjoy. Sometimes you enjoy them. Most of the time experience is mixed, with a lot of negative associations one way or another.

So the process of the religious life, the God-ward life, is moving toward En-Lightenment, or Identification with the Divine or Native Reality. But the sign of having done so is that you display those Characteristics, you enjoy those Characteristics, you are the manifestation of those Characteristics, the Characteristic of Unqualified Being, of Unqualified Radiance, Unqualified Love-Bliss. That’s not something you can put on with the faculties of the body-mind, this play of opposites adapted to suffering. That can be manifested, truly and consistently, only if there is true Enlightenment, or inherent Identification with the Self-Existing and Self-Radiant Reality, Which is Light. It is Conscious Light. It is En-Lightened Consciousness, Self-Lighted, Self-Radiant Consciousness. That is always the Condition, no matter what the apparent experience.

Because to Realize Reality you must be purified of the opposites, you necessarily have to go through the trial of experiencing these negatives. One way or another you have to go through it. It doesn’t mean that you have to have the grossest, most terrible experiences. But you have to pass through the inspection, real inspection, of your limitations. This is why so much of the religious life involves enduring self-frustrating, self-controlling disciplines. This is also why religious people go through difficulties. Its not just a sort of smiling ride, unless you’re nutty and not really being religious, you see. If you understand the real religious life, you understand what it is as a process.

So you must, in doing the sadhana I’ve Given you, be able to inspect and understand and transcend bondage of every kind, suffering of every kind. You’ve got to be able to inspect it thoroughly, but in the manner of sadhana, not just experiencing it in and of itself. You must do sadhana with every kind of adaptation that you’ve accumulated egoically, and be released of these patternings.

Ishta-Guru-Bhakti Yoga is exactly that process, then. It makes the patternings obsolete by not using them, by moving the faculties into Communion with Me in the self-surrendering, self-forgetting, manner. And that becomes a process of Contemplative absorption in Me, but also purification of binding limitations and so on. At first grosser ones, or certainly grosser ones are there from the very beginning. Subtler purifications can also begin immediately. The process tends to become more subtle over time as grosser things are relinquished as binding patterns.

Ultimately there is the “Perfect Practice”. The “Perfect Practice” is Identification with Me, with Conscious Light, without a medium, without separation. But if the “Perfect Practice” is true sadhana, then, whereas before the process was more a purifying one, a rebalancing one, a kind of a fast, you could say, when the “Perfect Practice” is taken up, it is about not so much that matter of purification and so forth, but it is about being directly Identified with the Native Reality, such that in the same circumstance as before-in other words, in the body-mind circumstances-you begin to demonstrate those Characteristics. So instead of demonstrating the double-minded character of the human being bound to the opposites, you demonstrate the single Simplicity of the Self-Radiant Being.

This is why people who are at least to some significant degree Spiritually awakened show unusual characteristics, including just rather radiant, benign human qualities. Some of that obviously is there in Spiritual life even in the earlier stages, or even in the beginning of the religious life in this Way. Signs like this should be seen in people, more benign qualities and such. Its from this Communion with Me, and the progressive purification of the binding adaptations.

Well, when the “Perfect Practice” begins, that’s when the process is most direct. But truly, its only in the seventh stage of life that that process is fulfilled. Because in the sixth stage level of the practice, there is Identification with Me Prior to the body-mind, and you enter into Samadhis, Jnana Samadhi when that is most profound, but then you return to the body-mind, apparently relinquishing that “Perfect Practice”, you see. In some sense, it appears, you relinquish it, you get up and do things ordinarily. And the body-mind has its own adaptations, so they may still show themselves. Its only in the seventh stage of life, when there is no longer reaching into Identification with Me, with the Divine Self-Condition, but simple Establishment in It, and then relinquishment of the last knot, the dissociative knot that contracts away from conditions, dissociates from conditions-its only then, with that relinquished, you see, that Amrita Nadi becomes Radiant and the entire body-mind, because there is native Recognition, becomes the Divine Sign.

The body-mind is “Brightened” consistently in the course of the seventh stage Demonstration to the point of Divine Translation. There needn’t be the Demonstration of the body dissolving in Light, because people don’t perceive Reality in that sense, you see. Normally the body will just die at some point. But the life would have been, in the seventh stage Demonstration, a Radiant life. In other words, rather than being merely a play on the opposites, its the Play on the single Reality. And so that is unique to the seventh stage of life. There are some things that, as I’ve already mentioned, could be seen similarly in Spiritually awakening people. But the Demonstration in its fullest sense, you see, is what takes place in the seventh stage of life. This is what devotees should understand in My Descriptions, then. It is the Demonstration of inherent Identification with the Divine Self-Condition, but Recognizing, inherently Recognizing, everything as a merely apparent, non-binding modification of That.

So its not a matter of the disposition, in the egoic sense at any rate, moving into a Lightless moment at any time. It is always Enlightened. In other words, it is always based on inherent Identification with the Self-Radiant Divine Self-Condition. No matter how it appears, however the play of the individual appears, it is still Such. That is the Nature of Consciousness, and It never changes. And Recognition is constant. And if you understood the person rightly, you would see that it is a constantly “Bright” Love-Bliss Demonstration.

You cant fake the seventh stage Realization, you see. You cant fake Realization at all. Or people may try to, but if one is perceptive, it is obvious what they’re doing. But the seventh stage Demonstration, then, is the Demonstration of inherent Identification with Light, with this Characteristic of Self-Radiance. And therefore the sadhana of devotees is based on their absorption in Me, their devotion to Me. And all devotees should see, then, that their sadhana requires them to en-Lighten their faults, or to pass beyond, in other words, the self-contracted, dark states into the Radiant State of Contemplative absorption in Me, ultimately Identification with Me.

This is why devotees should maintain the purity of practice I’ve Given them-not pure in the moralistic sense, but they should maintain consistently the actual practice I’ve Given and not vacation from it or avoid the demands associated with it, because to do so is to identify with the organism position or the play of opposites, and all kinds of negativity or dark-sidedness or Lightlessness.

So you must consistently maintain all the disciplines I’ve Given you, focused in the fundamental one of Ishta-Guru-Bhakti Yoga, and everything about the “conscious process” and “conductivity” and so on, all the life-disciplines. Because only in doing it that way do you stay one-pointed in it without slipping off into the sideshow of the opposites. And require of yourself that you go beyond the limiting force of your adapted personality-fear, sorrow, anger, and all the rest.

Devotees often don’t seem to understand this is what its about. They’re just looking to feel pleasure. They’re not listening to Me yet, not to mention hearing. They’re not focused in the seriousness of practice that really deals with the realities of the religious life. They want a consolation perhaps. They don’t want the ordeal of going beyond themselves for real. Of course, the Way of the Heart is about going beyond yourself for real. That’s what its about every moment. And you will, then, since this Ishta-Guru-Bhakti Yoga covers all moments, you will be doing sadhana in the moments that are relatively negative, in your disposition or dealing with circumstances, whatever it may be. But you’ll do sadhana as these things appear. And by going beyond that in self-surrendering Communion with Me, you’ll notice something about all of these knots. Ultimately, you discover the principal knot, the one you’re doing all the time, the self-contraction itself, which is the basis for all the other knots or forms of contraction in your life, your body, your emotions, or your mind.

So you must go through that purifying process in the midst of self-frustration, difficulty, binding psychological tendencies, and go beyond them. So the process is purifying all along till the “Perfect Practice” becomes your capability. It relieves knots, you see. And the sign, then, in somebody who’s My devotee, who’s advancing in the practice, is that you are feeling beyond the knots consistently. Its noticeable by those who know you over time that previously you showed certain kinds of signs in certain situations, had a certain disposition, or whatever-your egoic personality showed itself in some way-and now ten years later, somebody who’s known you all along can notice for you how those things have changed, they’ve disappeared, even, you see. You may feel you’re still dealing with a lot of it on some subtler level, but others notice all kinds of signs in your physical, emotional, and mental qualities, your relational qualities and so on as well, and all your behavior, that its become-one good word for it is benign, relatively En-Lightened, so to speak. In other words, Light has been brought there. You released it in Communion with Me and found the State of Light. It is Radiant, Love-Bliss, not contracted, not negative. And so It shows Itself in everything about you.

And then when the “Perfect Practice” becomes your capability, you enter directly into the Domain of the Self-Radiant Self-Condition. But in doing so in the first two stages of the “Perfect Practice”, certainly in the second, you step aside from the usual absorption in the conditions and so forth and Identify with the Native Position. As I Said, the conditional and the Unconditional don’t come together in the fullest sense even in the sixth stage of life or the first two stages of the “Perfect Practice” in this Way. They come together in the seventh stage.

KANYA TRIPURA RAHASYA: Do they come together to some degree in Jnana Samadhi?

ADI DA SAMRAJ: Yes, well, in the sixth stage of life, like in the previous stages of real sadhana, there are effects of purification. Or in the case of the sixth stage practice, signs do appear that your consciousness is Radiant, Blissful, is in the Position of Happiness, and shows itself, then, in various ways, particularly as the “Perfect Practice” matures in its second stage and you enter more and more profoundly into My State, into the Very State, the Native State.

Its only when the last barrier, the root of egoity, is finally gone beyond-the dissociative act of moving from conditions to the Source-its only when even that is relinquished in Most Perfect Identification with the Divine Self-Condition that the Ultimate Demonstration occurs, the seventh stage Demonstration, which is the Power of Recognition of the Native Divine Self, operating such that the Qualities, the Native Qualities of the Divine Self, Manifest even in the apparent body-mind.

There are some signs of this, as I say, in the earlier stages, but only in this most profound sense is it characteristic of the seventh stage. And so I’ve Described to you “epochs” of the seventh stage of life. What they indicate is that this Native Power of Recognition has made the Demonstration of the apparent Radiance of the Self so profound, you see, that there are four discrete levels of the Sign, based on that growing profundity, or that “Brightening” in the kiln, you see. Most “Bright” in the “Indifference” phase, and then it goes to the point of Divine Translation, complete Outshining of conditions.

Its not that the conditions were not transcended simply in the seventh stage Awakening itself. They are. I’m talking about the Demonstration as it appears in the apparent play of life.

KANYA TRIPURA: You talked about it at first as being a conscious reliving.

ADI DA SAMRAJ: The seventh stage process is the Demonstration of Divine Recognition, and it covers everything. So its a recapitulation in that sense. All of the structures of the body-mind and the world are, as if in repetition of all of the previous stages of life, apparently arising and Recognized. In other words, “Brightened”.

KANYA TRIPURA: It feels like a Yoga of “Brightening”, [ADI DA SAMRAJ: Mm-hm.] all of that, which creates the transformation.

ADI DA SAMRAJ: So that’s the ultimate Demonstration of Enlightenment, or the religious life. And because it is so, those in the earlier stages of practice must be informed by that Revelation of what life is for, what its about, what the process is, and so forth, as I’ve Revealed it to you. But if you understand what I’m Saying, then you understand that the Way of the Heart, even from the beginning, involves this en-Lightening process, this Contemplative Communion with Me, in every moment, by submission of all the faculties. Its that, fundamentally, but you visit all of the adaptations in that process. And because that is the process-you aren’t just experiencing things, you’re doing this sadhana, you see-you more and more profoundly show the characteristic of Communion with Me, and even demonstrate it in the body-mind the more purified it becomes of its adaptations.

Ordinarily, your consciousness is adapted to identification with the body-mind, the play of opposites, and because its a mortal body there is the exaggeration of the negative side, the fear side, and so on. So all that involves this identification with the lie, the presumption that there is something other than Light, that there is darkness or Lightlessness or Godlessness, that there is actual separation from the Divine Condition, and so on. Because this is what people are actually experiencing-the literal separation from the Divine Condition-and because they are identifying even very grossly with the body-mind in its fear, consciousness is dark, lightless, in its presumption. It is not presumed that there is the Divine Condition.

What is more absurd than asking the traditional question, “Does God exist?” To ask such a question seriously is to be in the condition of Lightlessness, or un-Enlightenment, or Godlessness, presumed separation from the Divine Condition. Otherwise the Divine Condition would be inherently obvious and you wouldn’t ask the question.

So you are presuming darkness or negativity. And you notice everybody you meet, then, in the general attractions of people, is constantly showing signs of going through changes-different every hour, or day, or week, or year, or whatever-they’re going through all kinds of changes that have to do with being less than Happy, less than Enlightened, or “Bright”. They go through signs, in other words, of being, to one or another significant degree, not Radiant. They show the sign of being contracted rather than Radiant.

My first Teaching Sign to everyone was this Gesture of My hand, clenching the fist versus opening the hand. Well, its presuming darkness versus being Radiant. And the fundamental process, then, in sadhana-I just outlined it to you in terms of all kinds of matters, and there are many ways I could Describe the fundamental process as well-but one way to describe it is that, in every moment where there is the dark tendency to identify with self-contraction and all the things that come with it, or to identify with the body-mind, just in and of itself, and all that comes with that, in every moment as that comes Up, the process is about being Radiant instead.

But you cant do that just by willing to be Radiant, or merely doing that. You have to visit the root of every kind of contraction, and the self-contraction itself, ultimately, and feel beyond that. So this is what Ishta-Guru-Bhakti Yoga involves, not some gleeful devotionalism but this profound process of self-surrendering Communion with Me, which submits the faculties in other words, roots them out from their involvement in conditional states and relaxes the entire being in Communion with Me so that the Quality of My Very Nature and Person is experienced, as Love-Bliss, freedom from stress, freedom from contraction.

But fundamentally in every moment you’re identifying with contraction and not being Radiant. If you could root out that knot, then the Native Condition of Radiance would appear. Every kind of suffering is about this same thing. Every kind of disturbance-relational, physical, emotional, mental, whatever-everything that you acknowledge as pain, or suffering, or negative somehow or other, is simply self-contraction, or contracted from the Condition of Light or Radiance, contracting from a Radiant condition into a knotted-up condition. Absolutely every inauspicious or non-pleasing condition is something less than Radiant. And the process, then, fundamentally, is one of being Radiant in those very faculties instead of contracted.

To do sadhana in the Way of the Heart is to do that . It is not merely to seek consolations or pleasing social conditions or whatever it is that people may seek, you see. Its a matter of going beyond the knot of separate self. Really. Literally. And not only in its root but in all of the things that came from that root. All the psycho-physical states are purified by this sadhana. And devotees need to understand, then, what this sadhana is about and be moved to do it as I’ve Given it to them, rather than trying to manufacture it into some conventional religious amusement or consolation and so on. Devotees are Called by Me to do the actual sadhana, and do it moment to moment. And this is why what I just summarized to you is what its about as a process. And its the why of it. The Native Condition of Reality is Self-Radiant. The ordinary conditions of human experience are contracted. If you replace contraction with openness into the Native State, you see-if you replace it with openness, you are in the Native State-then that whole drama of suffering is purified and ultimately released. And in the final Demonstration, the Divine Sign of inherent Radiance becomes your Characteristic for all others to note and benefit from.

If there is true hearing in this Way, then the individual, always, in every moment, has the capability-because he or she is dealing with the root contraction, the basis of all other contractions or signs of contraction-has the ability to demonstrate the capability of moving beyond the self-knot and the contracted state, in any moment. And must demonstrate that, you see. Whereas previous to hearing there can be authentic practice, but you’re dealing with all of the different forms of contraction. So in some moments you may go beyond something, but then when something else comes up it is a further test, and so forth. And then it is all piecemeal. There can be improvements and all that, but the fundamental capability is not there yet. Its only when all contraction is understood, most fundamentally, as your own activity, and as just that, self-contraction, that there is a unique capability that can be exercised in every moment.

Now, some people may think they have heard Me because they have some feeling about this whole matter of contraction and are practicing Communion with Me. And they may feel they have heard Me because they are able to demonstrate some quality of self-transcendence under some circumstance, or even perhaps many circumstances, of life. And they may feel that’s a sufficient indicator that they’ve actually heard Me, because they are understanding something about the fact that they’re contracting. And then they don’t, and they think, “Well, maybe that’s what hearings about.” And it is not so. 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’s 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 this transition to level 1.3, and otherwise, perhaps, into the Lay Renunciate Order, which we’ve been discussing, requires this capability.

The other evening we were talking at Sugar Bowl, you know, where Dennis and Brian in particular, at the beginning of our conversation, were talking about how, after so many years of practice, they’ve really gotten sick of their game and of being controlled by tendencies and so on. Well, that’s good, but hearing is not just noticing the self-contraction and not liking it, you see. Or noticing a lot over time and not wanting to have to be obliged to be that way anymore. Hearing is not merely meditating on the self-contraction. Hearing is the capability to transcend the self-contraction, because you’re 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’s 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’re 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.

Whatever Dennis and Brian may say about their own practice apart from those statements they made the other night, the quality of the statements, you see, was not that of hearing. They were among the individuals on the Lay Renunciate Order list given to Me the day before yesterday, and they hadn’t “considered” together this conversation we had in Sugar Bowl. I wanted them and everyone else to fully “consider” this matter of hearing because, as I was just Saying, there are changes that any devotee goes through in the listening process, you see, that do give you a feeling that you’re responsible for something about what you feel is self-contraction, you see, reactivity, all the rest. But they don’t indicate hearing. So, anybody who’s going to apply for the Lay Renunciate Order, since level 2 is the obligation to be fully accepted-you could even say level 3, for that matter, when you pass through the level 2 process fully-since that’s what’s required in the Lay Renunciate Order, the first question is, is there hearing? Its not enough for individuals to describe the piecemeal benefits or the changes in this or that aspect of their life where they feel that now they go beyond contractedness and so forth.

This is one of the basic things I wanted everybody to “consider” there, in re-examining the Lay Renunciate Order list. Are people really indicating hearing? Or are they just describing some positive benefits in their practice that give them a sense of having some control over their difficult personality game, you see? Hearing is a profound matter. I’ve Written about it extensively, discussed it extensively, over twenty-three-twenty-five years actually. So devotees certainly have My full Communication about it. But I think its not fully enough used culturally, as a general rule.

I don’t want to play any games with this Lay Renunciate Order matter. I don’t want to play any games about anything, for that matter. But relative to this, I don’t want to go through another cycle as I’ve done before about it, where I just get the list, you know, and its basically those who do cultural service and they can say positive things about their practice, you see. I don’t want to have to go through that whole thing again. I want them to use My Communications fully, My already Given Communications, and test themselves against all of that, and measure themselves relative to what I Describe as the true sadhana. Then the culture can put forward people who have heard Me for real and not just be scratching their heads and wondering, “Have these people heard? Wed like to put them forward.” There hasn’t been any real culture, real test, real review of these individuals relative to the matter of real hearing. So I wanted to have this further conversation this evening to pass on even more to the culture about what the sadhana is about and, in particular, then, what hearing is about. So that not only will evaluations become authentic, but the entire culture will authenticate itself in this Way.


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