THE ORDERS OF MY TRUE AND FREE RENUNCIATE DEVOTEES
pp. 33-42
***
Other Versions by Beezone
Read without parentheticals – See Beezone Study Sheet
***
The Free Sannyasin Order of Adidam stands Continuous with, and Free in relation to, the traditional and worldwide gathering of all formal and informal renunciates, in all traditions within the total Great Tradition of humankind. I have Named this new order of True and Free renunciates “The Naitauba Free Sannyasin Order of Adidam” (or, more briefly, “The Free Sannyasin Order of Adidam”, or, simply, “The Free Sannyasin Order”).
The Free Sannyasin Order of Adidam (including the Sapta Na Sannyasin Order of Adidam) is (and must always be) the most senior gathering of (necessarily, formal) practitioners of the only-by-Me Revealed and Given Way of Adidam. The Free Sannyasin Order of Adidam is the hierarchically central (but entirely renunciate, and non-managerial) one and only culturally governing authority among, and in relation to, all the (necessarily, formal) practitioners of the only-by-Me Revealed and Given Way of Adidam—whereas the Sapta Na Sannyasin Order of Adidam does not exercise the role of governance, but, rather (by virtue of fulfilling its by-Me-Given obligation to manifest absolutely exemplary authenticity of seventh stage Realization-demonstration), simply embodies the authority inherent in Divine SelfRealization Itself. All members of the Free Sannyasin Order of Adidam (and, also, of the Sapta Na Sannyasin Order of Adidam) are, by Vow, Called and Expected (by Me) to be uniquely exemplary in all the disciplines and practices of the only-by-Me Revealed and Given Way of Adidam, and to demonstrate that total practice of the Way of Adidam in the context of the life-discipline of perpetual retreat. As a necessary sign of qualification for full membership in the Free Sannyasin Order of Adidam (and, also, for membership in the Sapta Na Sannyasin Order of Adidam), the essential characteristic (and uniquely intense and comprehensive demonstration) of indifference toward the “world”-in-and-of-itself, toward merely “worldly” purposes, and toward “worldly self-fulfillment” (and egoic “self”-fulfillment altogether) is required as a constantly evident demonstration in practice.
This characteristic of indifference (as demonstrated by formal sannyasins in the Way of Adidam) is not merely a particular “personality-sign” or psycho-physical “attitude”. Rather, this characteristic of indifference—the indifference of neither-“yes”-nor-“no”—is a disposition based on how the four psycho-physical faculties are characteristically oriented. In the case of formal sannyasins in the Way of Adidam, the psycho-physical faculties are so intensively given to Me, in the context of to-Me-devoted right-life “self”-discipline, that the sign of abiding in the disposition of “Perfect Knowledge” is most profound. In the case of formal sannyasins in the Way of Adidam, establishment in the disposition of “Perfect Knowledge”—at first, in the preliminary form, and, in due course, in the “Perfect Practice” Form—is such that My Sannyasin devotees are characteristically abiding in the disposition that is Prior to separate “self” and “objects”. When such is the case, the four psycho-physical faculties are characterized by indifference—no longer habit-bound to “objects” and to modes of ego-patterning.
Altogether, formal sannyasins in the Way of Adidam are indifferent relative to the patterning of the psycho-physical faculties, and (thus) Stand Prior to the psycho-physical faculties. My Sannyasin devotees characteristically Stand in the “Perfect Knowledge” disposition, and are able to practice intensively on that basis. When the “Perfect Knowledge” disposition is (thus) stable, that disposition always Stands Prior to (and, thus, very directly cuts through) all ego-patterning. It is thus that the renunciate life of a formal sannyasin in the Way of Adidam is thoroughly “radical” (or always “at-theroot”). Formal sannyasin practice in the Way of Adidam is not about “dealing with” whatever comes up in the context of the psycho-physical faculties. Rather, formal sannyasin practice in the Way of Adidam is about the capability to readily Stand Prior to the psycho-physical faculties.
All full members of the Free Sannyasin Order of Adidam (including the Sapta Na Sannyasin Order of Adidam)—and only the full members of the Free Sannyasin Order of Adidam (including the members of the Sapta Na Sannyasin Order of Adidam)—are (now, and forever hereafter) Called and Empowered (by Me) to Function (collectively) as the (physically living, human) Instruments of My Divine Avataric Blessing-Work, and, by their unique (and uniquely authoritative) cultural service (simply by Wisdom-word and practicing example), to provide all other practitioners of the only-by-Me Revealed and Given Way of Adidam with the principal Good Company (of fellow devotees) that is necessary for the inspiration and guidance of their practice of the Way of Adidam.
All full members of the Free Sannyasin Order of Adidam (and of the Sapta Na Sannyasin Order of Adidam) must (necessarily) be formally acknowledged, formally practicing, fully matured (tested and proven), and (altogether) uniquely exemplary practitioners of the only-by-Me Revealed and Given Way of Adidam. They must be formally acknowledged practitioners of the “Perfect Practice” of the only-byMe Revealed and Given Way of Adidam—and they are Called and Expected (by Me) to demonstrate that “Perfect Practice” (and, in the case of My Sapta Na Sannyasin devotees, to demonstrate the third stage of the “Perfect Practice”, in general, in its Divine Indifference Demonstration) in the context of the life-discipline of perpetual retreat, and (in general) by the discipline of artful seclusion from the habitual pattern of conventional outward-directedness. They must be formally (and legally) established single renunciates (legally renouncing all ownership of property). They must be formally accepted residents of one of the Directly-by-Me Transcendentally Spiritually Empowered Sapta Na Sannyasin Hermitages or (otherwise) one of the Directly-by-Me Transcendentally Spiritually Empowered Free Sannyasin Sanctuaries. They must be formally acknowledged to be exhibiting and maintaining the true and stable signs of the Prior and Inherent transcending of all egoic “self”-identification with the sex-functions (and, indeed, any and all of the functions and activities) of the body-mind. And they must constantly and non-problematically demonstrate the life-practice of Yogically responsible single celibacy—which life-practice may, potentially, include the Yogic-responsibility-practice of the “own-body Yogic sexual exercise” and/or the own-bodyresponsible practice of Yogic “conductivity” massage—based on the non-strategic foundation of the Prior and Inherent transcending of all egoic “self”-identification with the functions and activities of the body-mind. And all full members of the Free Sannyasin Order of Adidam must formally accept (and rightly fulfill) all the service obligations and cultural responsibilities and personal disciplines associated with membership within the Free Sannyasin Order of Adidam (as the culturally governing authority within the worldwide sacred cooperative cultural gathering, or truly Global Cooperative, of all My formally practicing devotees). Similarly, all members of the Sapta Na Sannyasin Order of Adidam must formally accept (and rightly fulfill) all the by-Me-Defined characteristics of Sapta Na Sannyas.
Within the general context of the Naitauba Free Sannyasin Order of Adidam, I have Established the Sapta Na Sannyasin Order of Adidam (also known, more briefly, as “The Sapta Na Sannyasin Order”, or, simply, as “The Sapta Na”)—the members of which are those of My seventh stage Free Sannyasin devotees in whom the Transcendentally Spiritually manifested sign of Priorly egoless indifference has become uniquely intense and life-pervading, such that a life entirely free of all social, organizational, cultural, and public obligations becomes both appropriate and necessary.
Each member of the Sapta Na Sannyasin Order of Adidam is to live in a basically solitary circumstance, within one of the Directly-by-Me Transcendentally Spiritually Empowered Sapta Na Sannyasin Hermitages. Members of the Sapta Na Sannyasin Order of Adidam will (based on the signs spontaneously manifested in the individual case) continue to associate with other (generally, Free Sannyasin) devotees in the simple, daily course of renunciate life, but they will not maintain functional responsibilities relative to otherwise presumed social, cultural, organizational, or public obligations. For a Sapta Na Sannyasin, there is no obligation to engage any outward functioning, apart from the most fundamental obligation to simply be silently accessible, as part of the collective Instrumentality of the Free Sannyasin Order of Adidam, in the context of occasions of “Contemplative” sitting within a Directly-by-Me Transcendentally Spiritually Empowered Sapta Na Sannyasin Hermitage (which obligation is, ultimately, the most fundamental responsibility of all My Free Sannyasin devotees, in the context of each and all of My Sapta Na Sannyasin Hermitages and Free Sannyasin Sanctuaries).
The members of the Sapta Na Sannyasin Order of Adidam are, as a general rule (with, perhaps, some worthy exceptions), manifesting the Demonstration of the Divine Indifference phase of the seventh stage of life. (The members of the Sapta Na Sannyasin Order of Adidam who are not yet technically Demonstrating the Divine Indifference phase of the seventh stage of life must, nonetheless, be demonstrating the fundamental characteristic of Priorly egoless indifference to such a profound degree that, even though technically significant signs of Divine Transfiguration and Divine Transformation may yet be occurring, the signs are a matter of indifference—and, thus, are relatively “noneventful”—in the characteristic disposition of My such devotee.) Thus, for all My Sapta Na Sannyasin devotees, the fundamental “Event” is egoless Inherence in and As the Indivisible and Non-“different” Self-Nature, Self-Condition, and Self-State of Transcendental Spiritual Conscious Light— no matter what arises or does not arise.
In addition to the full members of the Free Sannyasin Order of Adidam, there are (in relatively exceptional cases, of uniquely serious and exemplary practice-demonstration) practitioners of the only-by-Me Revealed and Given Way of Adidam who (beginning simultaneous with, or at any time after, the commencement of the first phase of the intensive listening-hearing stage of the Way of Adidam, and, necessarily, previous to the formal transition to the “Perfect Practice” of the only-by-Me Revealed and Given Way of Adidam) will be qualified for formal acknowledgement as novice participants in the Free Sannyasin Order of Adidam. Such novice participants must (necessarily) engage the practice of the only-by-Me Revealed and Given Way of Adidam as single renunciates—and always most intensively, such that they may readily (and as soon as possible) qualify for transition to the “Perfect Practice” of the Way of Adidam (thereupon becoming full members of the Free Sannyasin Order of Adidam). Such novice participants must practice Yogically responsible single celibacy (potentially including the Yogicresponsibility-practice of the “own-body Yogic sexual exercise” and/or the own-body-responsible practice of Yogic “conductivity” massage)—always in the context of the formal approval of, and with constant formal accountability to, the Free Sannyasin Order of Adidam. And, as part of their preparation for eventual full membership in the Free Sannyasin Order of Adidam, such novice participants must undergo intensive training to fulfill all the personal disciplines, and also one (or more) of the specific service obligations and global cultural responsibilities, that are unique to the Free Sannyasin Order of Adidam (as the culturally governing authority within the worldwide sacred cooperative cultural gathering, or truly Global Cooperative, of all My formally practicing devotees). Also, as must likewise be the case with full members of the Free Sannyasin Order of Adidam, novice participants in the Free Sannyasin Order of Adidam must clearly demonstrate unique practice-evidence of the characteristic of indifference toward the “world”-in-and-of-itself, toward merely “worldly” purposes, and toward “worldly self-fulfillment” (and egoic “self”-fulfillment altogether).
As an indication of his or her full membership within the Free Sannyasin Order of Adidam (or, otherwise, in the case of any and every novice participant who is formally permitted to take the full legal vow of obligation associated with entrance into the Free Sannyasin Order of Adidam),
My every such devotee is to be Given an appropriate (formal) renunciate Name. And every such devotee’s formal renunciate Name is to be followed (and, thus, ended) by the identifying reference “Naitauba” (meaning “of Naitauba”), indicating the Naitauba Free Sannyasin Order of Adidam itself (by means of the traditional Fijian Name for the Island that is— now, and forever hereafter—My Great, and Principal, Directly-by-Me Transcendentally Spiritually Empowered Sapta Na Hermitage, known as Adi Da Samrajashram). My every devotee who is a full member of the Free Sannyasin Order of Adidam (practicing in the context of either the first or the second stage of the “Perfect Practice” of the only-by-Me Revealed and Given Way of Adidam), or who is (otherwise) a novice participant in the Free Sannyasin Order of Adidam, is to be Given (and is to be, principally, addressed or referred to by) the Title (or Designation) “Adi-Dasya” (with “Adi” meaning “senior” and “Dasya” meaning “devoted servant”)—which Title (or Designation) indicates “a true, and legally formalized, renunciate devotee (in the Free Sannyasin Order of Adidam) who has devoted his or her entire being and life-circumstance to serving the egoless Person, and Divinely Self-Realizing the Divine Self-State, of the Avatar of Reality Itself, Adi Da”.
In due course, if and when he or she is (formally) fully and finally Confirmed in the Awakening of the only-by-Me Revealed and Given seventh stage of life in the Way of Adidam (and the foundation Demonstration of the third stage of the “Perfect Practice” of the Way of Adidam), My every devotee who is a fully established seventh stage formal member of the Free Sannyasin Order of Adidam is to be Given the Title (or Designation) “Adi-Sapta” (with “Adi” meaning “senior”, and with “Sapta” meaning “seven”)—which Title (or Designation) indicates “a true, and legally formalized, renunciate devotee (in the Free Sannyasin Order of Adidam) who most perfectly serves the egoless Person of the Avatar of Reality Itself, Adi Da, and who is formally acknowledged to have, in the seventh stage most perfect manner, Divinely Self-Realized His Divine Self-State by Means of His Divine Avataric Transcendental Spiritual Grace”.
In further due course, if and when he or she is (formally) Initiated as a member of the Sapta Na Sannyasin Order of Adidam (within the Free Sannyasin Order of Adidam), My every Sapta Na Sannyasin devotee is to be Given the Title (or Designation) “Sapta Na” (with “Sapta” meaning “seven”, and with “Na” referring to the island of Naitauba and to the Naitauba Free Sannyasin Order of Adidam).
As a renunciate Sign they are to embrace for the sake of the inspiration and guidance of all others, all full members (and, otherwise, all novice participants formally under the full legal vow of obligation) within the Free Sannyasin Order of Adidam and all members of the Sapta Na Sannyasin Order of Adidam are to wear formal clothing of the style and color required of them within the Sannyasin Orders of Adidam. In the case of all full members of the Free Sannyasin Order of Adidam and all members of the Sapta Na Sannyasin Order of Adidam, such formal clothing consists of appropriate forms of dress that (in accordance with circumstance and occasion) are either dyed in the traditional basic (or even brilliant) orange (or, otherwise, beige-like, or “earthen”) hue, signifying the “death” (or Free and Always Prior renunciation) of the ego—and (Ultimately) signifying the Self-Existing and Self-Radiant “Brightness” of My Inherently egoless Spiritual, Transcendental, and Self-Evidently Divine Self-Condition (Which Is the Source-Condition of alland-All)—or, alternatively, dyed in a uniform black hue, signifying the vanishment (or Always Prior Non-existence) of the ego. And, in the case of all novice participants in the Free Sannyasin Order of Adidam, such formal clothing consists of appropriate forms of dress that (in accordance with circumstance and occasion) are dyed in a uniform black or (otherwise) orange (or, otherwise, uniform beige-like, or “earthen”) hue.