True Sincerity





Beezone edit and
adaptation from 1973 talk (see link below)

 

True
Sincerity

Adi Da Samraj

 

True sincerity is a quality that is
naturally alive in a person who understands
himself.

Cultic forms of concentration of
attention and absorption don’t produce this kind of
self-knowledge. They distract a person. They are calculated
to fascinate and distract you, to enforce your attention.
There is one fundamental law involved in all forms of
sadhana, the yogic law that you become the thing that you
concentrate on. So all forms of sadhana done without
self-understanding are ways of concentrating on what
ultimately are supposed to be forms of the Divine-mantras,
chants, the Guru’s form, what the Guru does outwardly, all
the images and pictures – so that you become more and more
absorbed and ecstatically distracted. As soon as the source
of distraction is taken away, the individual falls back into
the state he was in to begin with.

Whenever the genuine principle of
the spiritual process is brought to bear, it is a dangerous
affair. From social, traditional points of view, you lose
the artifices that are native to these external approaches,
both the so-called “spiritual” and the secular.

Creating an artificial environment
essentially handles people’s disturbances, their neuroses,
and their gross pride. They feel relatively at ease, and
they walk around being soupy and spiritual all day, thinking
they are doing sadhana. All they have done is remove the
gross influences from their lives. But that’s the condition
under which sadhana in fact begins. You must penetrate your
core of ordinariness.

In true sadhana you are dealing
simply and directly with your state, your atmosphere, your
ordinariness. It is truly perceptive to see that in your
actual state, your very presence, is disturbance, completely
independent of qualities that condition you are obviously
disturbed. But your very presence is that disturbance. You
can see that there is no genuine rest in you, except a
mediocre experience of no disturbance which comes from
without or within. When those gross disturbances are
removed, you begin to see that your actual state, your very
presence, is disturbance, completely independent of
qualities that may appear to you. It is always this
contraction. You begin to see that. You see it in your
ordinary moments of relative ease and happiness, not just in
your neurotic highs and lows, but in this neutral state in
which there is no peculiar event. When you begin to see it
then, understanding has begun. But people buy out at that
point. Instead of truly becoming perceptive and carrying on
the real activity of consciousness, they just enjoy that
neutral time until the next disturbance arises or the next
high arises. The highs and the lows are too baroque, they
are not fundamental, they are extraordinary. This
ordinariness is an omnipresent quality against which all
other qualities play. The secret of understanding is in
recognizing that.

The self-contraction is taking place
in, not only gross forms but in its most subtle form. If it
were not, you would have no separate self sense. You
wouldn’t hold onto mediocrity, which is itself a form of
desire. The desire to be undisturbed manifests as
mediocrity. Some people think that is being spiritual. But
it is just being mediocre. People generally don’t have any
tolerance for that mediocrity for long periods of time, so
they always return to the highs and lows. They are both
forms of distraction, of standing outside yourself. Even the
lows, the disturbances, the aggravations, are forms of
distraction, fascination with qualities. In fact, most
people pursue those. As a respite from that, some turn to
this mediocrity and think that it is spiritual. It is just a
particular state. A capacity for this mediocre pleasantness,
this moveless happiness without any great
intensity.