My Call for the Universal Restoration of the Sacred (or Central) Domain of Human Life


My Call for the Universal Restoration of
the


Sacred (or Central) Domain of Human Life

 

a Talk by

Avatar Adi Da Samraj

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.

In human societies, there is always a play (and even a
competitive tension) between (on the one hand) the secular (or exoteric)
necessity of bringing order to collective society and (on the other hand)
the sacred (or esoteric) necessity of allowing for the profound religious
and Spiritual enterprise that human beings have (spontaneously, and inherently)
always wanted to be involved in. The sacred (or esoteric) domain should
be the center of life—the Pleasure-Dome core of life—in relation to which
everything secular is simply the “business outside the gates”. However,
in this “late-time” (or “dark” epoch), human culture is developing in such
a manner that the sacred domain is tending to be eliminated. When the sacred
domain is suppressed, ignored, or forgotten, human culture produces nothing
but a “stage-play” that goes on and on and on, even while all the “players”
keep dying. In that case, human life has no purpose greater than mere reproduction,
simply for the purpose of ensuring that the “play” can go on.

Such is merely a mortal drama—and it is not satisfactory
enough for the human heart. Human beings are heart-urged to find What Is
Greater
than that, to find a connectedness to What Is Greater than that, to participate
in the real transcending of mortality. Therefore, a culture of human
beings that is balanced and sane—accommodating all the fundamental aspects
of reality that need to be accommodated for the sake of rightly oriented
human existence—must include both a sacred domain and a secular
domain.

The urge to contemplate is apparent in all conditionally
manifested forms. The urge to contemplate—not merely the urge to
relax. In other words, the urge to be entered into, or to be combined with,
or to discover and be in real association with, That Which Is Greater than
your mortality, and Which Supports your existence in the form in which
you are now appearing, while also Giving you an existence exceeding your
mortal limits. (This fundamental urge can be—and, in the history of the
Great Tradition of humankind, has been—described in many different ways.
I am simply Giving a generalized description here.)

The urge to contemplate, to be associated with What Is
Great, is an inherent aspect of the human being—and it is inevitably demonstrated
by human beings, unless it is suppressed. Traditional cultures accommodated
both aspects (sacred and secular) of the human requirement, but the world-culture
of this “late-time” (or “dark” epoch) is largely impulsed to suppress the
urge to profundity upon which the sacred domain is founded. Human beings
must understand that the transcending of mortality is what they are purposed
for, what they are living for. Human beings are not alive on Earth
merely to be cogs in the machine of hoped-for progress toward utopia—merely
to sing their “cricket song”, make a baby or two, and then drop dead. No.
There is also the impulse based on the knowledge that this human birth
is a mortal condition. It is the urge to find What Is Greater, and to be
included
in That.

Every living being has the instinct of Infinite Life.
That instinct, that urge, must be allowed, cultivated, even educated. Sacred
culture happens only if human beings create it. Otherwise, it does not
happen—and, in that case, the secular domain becomes a kind of self-contained
culture, a culture in and of itself, fulfilling (to a greater or lesser
degree) only the civic aspects of human existence, the more mundane aspects
of human life.

It is essential that you be able to step out of the peripheral
(or mundane, or secular) dimension of your life into the central (or sacred)
dimension, and even, in your fundamental disposition, to always be focused
in that sacred dimension. Otherwise, you forget your actual situation
of mortality, and you forget your urge to transcend that situation.

The purpose of the secular domain is to accomplish a certain
kind of order, handle a certain kind of business—in a cooperative manner.
It is simply that. And the expected behaviors of daily life are an (in
some sense) arbitrary set of rules devised for that purpose. In different
parts of the world, there are different rules—but, whatever the rules
may be, they always serve the same basic purpose. However, the rules of
daily-life behavior should not define human existence altogether.
Those rules are simply a special “language” for certain kinds of circumstances,
a special “costume” to be used within the secular domain. Those rules are
what people agree to do when they are in common society with one another.
But when you enter into the sacred domain, then you put that “suit” away,
you leave behind the “language” of daily social commerce.

Thus, the social (or secular) domain must not be the measure
of human existence. Rightly, the social (or secular) domain of organized
humankind is simply a mode of creating order in common human society, whereby
people agree about how they will function with one another in order to
handle certain kinds of life-business. Such functioning is a significant
part of life—but it is not it. It is not enough merely to get up
every morning and go to bed every night, devoting the hours between waking
and sleeping to nothing but functioning. Such practical functioning has
no ultimacy to it. It is similar to a computer language—it is simply a
program designed for certain limited purposes.

If human culture becomes such that it renders human existence
entirely profane, or secular—not even allowing or suggesting that people
“reach beyond”—that is a terrible situation. But that situation is not
uncommon for human beings, and it is not unique to this “late-time” (or
“dark” epoch). Generally speaking, people seem to be fixedly focused on
gross matters and possibilities—everything associated with gross human
life. And, generally speaking, human intelligence is brought to bear primarily
on gross matters, gross problems. In this “late-time” (or “dark” epoch),
all else has been defamed or misrepresented—to such an extent that it
has become the common set of mind either to ignore the domain of the sacred
(and the Ultimate, or the Divine) or to presume that it is nonsense.

Even when scientists (who are, generally speaking, part
of the secular culture of the gross-physical orientation) speak in paradoxical
(and potentially sacred) language about the nature of reality as it is
being presumed from a scientific and mathematical point of view, there
is no corresponding sacred culture called for or suggested. If reality
is the non-dual paradox suggested even by twentieth-century physics, then
where is the sacred human culture of truly participatory existence that
corresponds to such a universe? No such culture is—in general—being proposed
or created. Rather, the general presumption seems to be that everyone is
supposed to be a mere worker of some kind, devoted to progress toward some
imagined social utopia, some political design to be achieved in the future—for
whomever, whenever—and ignore profound matters. Ignore not only profound
questions,
but profound doings. Such doings are the right occupations of human
beings—doings that take seriously the culture of “reaching beyond”, together
with the right handling of gross life.

Everything in the sacred domain is about ecstasy. Everything
in the social (or secular) domain is about control of ecstasy and using
the human faculties (of body, emotion, mind, and breath) for other (generally,
non-ecstatic—or ego-based) business in the moment. The basic taboos of
the secular social domain are against sex (or bodily pleasure altogether),
laughter (or genuine humor, and mental freedom), and Real-God-Realization
(or Ecstatic Identification with the Divine Reality). From the point of
view of the secular social domain, sex, laughter, and Real-God-Realization
must be controlled, because they are forms of ecstasy—and because the
social-personality world feels threatened by the lack of social self-control
implicit in ecstasy. Within the context of the secular social domain, such
self-control is appropriate, and even necessary, for the purposes of conducting
ordinary human business. There should be certain forms of self-control
(or social self-discipline) in that domain of practical interaction between
people. It is just that the world of human activity and experience must
not be reduced to being only that practical (or secular) domain.

The sacred domain must be the core of life, and all kinds
of activities and experiences belong there that do not belong in the secular
social domain—but you must be able to enter into the sacred
domain, readily, and be there when you get up in the morning,
and freely enact there all the forms of ecstasy that you do not enact in
the common (or secular) daily domain. The sacred culture determines how
the forms of ecstasy are accommodated in human life, whereas the secular
social world always wants to exclude them. If you have nothing but the
secular social world, then ecstasy in all its forms—even sexual—becomes
suppressed, its integrity destroyed. Then life becomes nothing but a self-conscious
exercise in which you merely preserve social rules, extending them even
into the bedroom and the prayer room—such that you never turn ecstatic,
you never “go native”, when you are outside the common social (or secular)
sphere.

Sex, laughter, and Real-God-Realization have their place
in the sacred domain, at the center of life. The secular
(or public) dimension of human existence should be economized, kept in
its proper place, not allowed to take over the entirety of your life. There
must be a sacred core of life, a culture at that core. And everything
that has to do with ecstasy should be in that sphere, not in the
secular (or public) sphere.

The sacred domain is about the expression of ecstasy—in
all
its forms. Therefore, all the arts—and, indeed, all forms of creativity—are,
basically, about the sacred domain. Everything about the religious life
(including meditation, worship, prayer, and so on) is in the sacred domain.
The sacred domain is even the primary place of food-taking. The sacred
domain is the place of emotional-sexual intimacy, the place of friendship
and human intimacy altogether. The sacred domain is the place where the
truly human (and humanizing) culture of ecstasy is truly practiced, in
the truest sense, assisted by cooperative association between people.

After the day’s business is over, everyone should return
to his or her sacred domain, where there is a real cultural order and real
involvement in profound matters, where intimate human matters are kept
alive and sacredly used. It must be so. You cannot expect the common (or
secular) world to accommodate ecstasy. At most, you can expect the common
(or secular) world to allow ecstasy its own (separate) sphere of privacy
or intimate culture.

In the secular domain (or daily ordinary world) of survival-business,
the required mode of the person can be said to be a kind of “uniform”,
a means of conforming to convention for the sake of handling all the ordinary
business of human existence. But in the sacred domain, it is not that the
human being is, by comparison, undressed or naked, or just sort of “there”
(in an un-patterned, or un-“uniformed” manner). No. Whereas the law in
the common (or secular) world is a kind of “uniform”, the law in the sacred
domain is a kind of art form. Sacred culture always calls for the artful
use of the body-mind, rather than the conventional (or “uniformed”) use
of the body-mind. Sacred culture is a matter of profound and intelligent
and feelingly sensitive activity—always in the participatory, ego-surrendering,
going-beyond disposition, rather than the analytical, separative, and controlling
disposition.

The sacred should be the fundamental domain of everyone’s
life. It is in everyone’s interest to protect the sacred domain and see
that it flourishes in all its forms—for everyone, all over the world.
Everyone should have access to the sacred domain—otherwise, a collective
insanity, or lack of sanity, develops. That lack of sanity comes from having
lost touch with What is Beyond oneself—or the Sea of Divine Existence,
altogether.

It is not possible to create right human life on the basis
of secular idealism alone. The secular aspects of life are just one part
of the “master-plan” (so to speak). The secular domain is outside the center.
All the shops and banks and business places are outside the sacred domain.
It is not that the secular domain is an alien world in relation to the
sacred domain. The secular domain is simply a place where people function
in a certain manner, for the sake of handling basic life-requirements.
It is—or should be—an orderly, efficient means for doing this, such that
everyone can spend as much time in the sacred domain as possible. That
is what the secular domain ought to be—instead of a “something” that is
presumed to have ultimate value in and of itself, thereby suppressing the
sacred domain and shutting out the Indivisible Mind of Being.

II.

There is the sacred domain of life, and there is the secular
(or public, or outer) domain of life. Human beings need to be centered
in the sacred domain—the place of human intimacy, of true culture, of
intimate cooperative community, the sphere of the primary culture of the
arts and the intimate exercise of life. Human beings should be anchored
in that sphere, and truly live in that sphere—instead of in the public,
common, and, altogether, secular social domain.

There needs to be a clear division between these two domains.
Both domains must exist, but they must exist in their right hierarchical
relationship—with the sacred domain always remaining senior to the secular
(or public) domain. People need to be anchored in the sacred domain even
in order to function rightly in the secular domain. The secular (or public)
domain must not become absolutized as the sole domain that is “permissible”
in human existence, such that people cannot find a way to be anchored in
the sacred domain, cannot find a way to make the sacred domain the focus
and the anchor of life. Therefore, giving people the means and the opportunity
to be focused in the sacred domain is very basic to the creation of truly
cooperative human community.

The reason so much of human existence is out of control
in this “late-time” (or “dark” epoch) is that the sacred (and, therefore,
truly cooperative) forms of life have been almost destroyed. The dimensions
of human existence that rightly belong in the sacred domain have been forced
into the secular (or public) domain, where they cannot rightly flourish.
When people no longer have a true anchor in the free, sacred domain, then
they become aberrated in the common sphere of secular restraints. The prevailing
trend, in this “late-time” (or “dark” epoch), is to secularize everything
in the human sphere, and to reduce everything to the “matter-only” point
of view. This is a false and terribly destructive point of view.

Therefore, the restoration of the sacred domain is the
means for creating human balance in the world again. Only sacred culture
gives people the means to live a truly sane existence. Thus, the creation
of truly cooperative human community is not merely desirable for the sake
of ordinary social human functioning, but the creation of truly cooperative
human community is a profound necessity—because it is the means
for establishing the sacred domain (and the ecstatic disposition) at the
center of the life of every human being.

As a general rule, all human beings are obliged to function
(to one degree or another) in the secular (or public) domain—and they
should do so in a very positive and creative manner. But this positive
creativity becomes possible to the fullest and rightest degree only when
people are firmly concentrated and anchored within the sacred domain. Therefore,
there must be a universal restoration (and centralization) of the sacred
order—and the secular social (or, public, or outer) domain must no longer
suppress the sacred (or inner) domain of life. Only those who live focused
in the inner, sacred, and intimate domain know what is most important and
valuable to preserve about human existence. If people do not understand
the sacred domain, then they automatically act in such a manner as to destroy
that domain—and, with it, the core of human life.

Some of the more oppressive governmental systems of this
“late-time” (or “dark epoch”) are explicitly purposed to reduce human life
to materialistically based existence, without allowing or acknowledging
any other dimension whatsoever. The presumption that material life is the
sum total of reality is, altogether, the common view in the world of money
and “real” politics. Indeed, in this “late-time” (or “dark” epoch), the
“matter-only” idea is (more and more) the mind of humanity—such
that the sacred life is everywhere being fragmented, suppressed, and destroyed.
All over the world, the prevailing trend (in this “late-time”, or “dark”
epoch) is toward the total secularization of humankind.

Therefore—now, and forever hereafter—I Call all human
beings, everywhere in the world, to reverse this secularizing trend.

Now, and forever hereafter, I Call all human beings, everywhere
in the world, to rightly organize the secular (or public) domain, such
that it is rightly subordinate to the sacred domain, governed by rules
that rightly protect the sacred domain.

Now, and forever hereafter, I Call all human beings, everywhere
in the world, to establish the sacred domain as the basis for human life.


to order separately:

Adidam
Emporium

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Wisdom-Teaching of Avatar Adi Da Samraj and

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© 2000 The Da Love-Ananda
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Samrajya.


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