The Lesson of Life
The self-contraction that is each one’s suffering
adapted and edit by Beezone from the writings and talks of Adi Da Samraj and Buddhist scriptures
“We are at the dead end of the ancient ways, and we are suffering from the inability to move fully into our right, human, and immortal destiny. Only an enlightened and liberated understanding Of our old cultural and subhuman presumptions will permit us to yield to Life bodily, in love, and so move on in the Way of God.
I attest to this with every cell of my body. I affirm it with all my heart. I plead with you to consider it fully and resort to a new Way of Life.”
Adi Da Samraj
The Three Subjects
NARCISSUS, IGNORANCE, AND HAPPINESS are the three principal Subjects of the Argument that must be heard (or understood).
The first great crisis of human existence is the observation of the tentative minimal, and always temporary association between life and Happiness-and how the mortal and limited nature of embodiment itself makes the search for Happiness both a necessary and a futile enterprise.
The beginning of Wisdom is when we are made truly serious by this Lesson of life
Until we take this Lesson seriously, the mere observation of unHappiness in general will only be part of the psychological process whereby we become constantly re-motivated to seek Happiness by various conventional or traditional means.
I have been spontaneously engaged in the difficult process of Teaching others for some time, and it is clear to me that the primary reason why people fail to practice this Way truly is that they do not yet take the Lesson of life seriously.
The first great crisis of life occurs in all of us. But most of us simply go on from there to seek Happiness, or even to despair of It. The second great crisis of life occurs only in the case of those who can seriously accept and understand the Lesson of the first great crisis of life. Therefore, I Argue that Lesson, so that you may become serious, understand your un-Happiness, and begin the Way of Happiness Itself. The second great crisis of life is this process of serious understanding of un-Happiness and conversion to the Way of Happiness (rather than the futile search for Happiness). Such understanding is what I call “hearing” and such conversion is what I call “seeing.” It is only when such hearing and seeing prevail that the practice of the Way can begin.
All of my Arguments are a call to seriousness about the Lesson of life and to the Awakening of devotion to Real Happiness.
Happiness is not generally or commonly attained because our method is un-Happiness.
the seven stages can be viewed as a school offering seven lessons about self transcendence the essence of true spirituality.
You do not inhere in the realm of Nature, but in the realm of Consciousness. Yet, generally you do not have time for Consciousness because you are too busy with Nature. You do not have time for Purusha because you are too busy with Prakarti, and therefore you do not know what Prakarti is. You never realize its actual Status. You let It be God. You worship it. You make an idol out of Nature, change, samara. The great illusion is that you are fathered-mothered by What you presume to be God, but Which is really the mechanical Realm of modifications of the Transcendental Being. That illusion is suffering, or samsara. To submit to being an ego is the great error.
One who is beginning to understand first recognizes that he (she) is suffering, fundamentally unhappy, unsatisfied, and chronically in double-bind that cannot finally be consoled. This recognition puts a qualification on the ordinary force of seeking and life indulgence.
On this basis a person begins an approach to his experience, habits, thoughts and actions that would perceive the root of his dilemma and at last he will come to see that all of this, his dilemma, his suffering is his own.
Adi Da Samraj
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Point One
The Preliminaries, Which Are a Basis for Dharma Practice
1 First, train in the preliminaries.
In practicing the slogans and in your daily life, you should maintain an awareness of [1] the preciousness of human life and the particular good fortune of life in an environment in which you can hear the teachings of buddhadharma;
[2] the reality of death, that it comes suddenly and without warning;
[3] the entrapment of karma–that whatever you do, whether virtuous or not, only further entraps you in the chain of cause and effect; and
[4] the intensity and inevitability of suffering for yourself and for all sentient beings. This is called “taking an attitude of the four reminders.”
With that attitude as a base, you should call upon your guru with devotion, inviting into yourself the atmosphere of sanity inspired by his or her example, and vowing to cut the roots of further ignorance and suffering. This ties in very closely with the notion of maitri, or loving-kindness. In the traditional analogy of one’s spiritual path, the only pure loving object seems to be somebody who can show you the path.