The following was prepared and written by formal devotees who continue to be fearful of both leadership and devotees reactions. This letter is addressing some fundamental, and they feel serious issues surrounding “Adidams” sustainability and truthfulness. Therefore, they did not sign their names to this letter.
Presently as far as I’ve been able to determine based on my investigation. What is most alarming more than the leadership is the mindset of gathering itself. For futher thoughts on this ‘mass’ psychology’ – which fits Adidam – is Eric Hoffer’s 1951 classic on mass movements – ‘The True Believer’. – Or, of course, study Adi Da – Beezone
Moving Beyond A Culture of Fear and Mistrust
Watching the 2019 Adidam discussions from the sidelines has been frustrating for those of us who would have liked to participate, but could not do so for fear of reprisal. Many have remained silent based on that same fear. Some are now speaking up.
Without the assumption of anonymity, many of the facts and observations presented then and now would either remain unexpressed, or the authors attacked for expressing them. Unfortunately, freedom of speech in Adidam still remains non-existent.
The communication that follows is an attempt to constructively consider aspects of the current approach to the cultural management of Adidam – and to call for the implementation of Bhagavan’s long overdue essential requirements of the RSO Office and leadership.
There are very important Communications from Beloved Adi Da presented throughout this letter that devotees should see. At the end you will find Bhagavan’s very specific 2008 instructions regarding the telling of the Leela of His Avataric Life and Work.
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Cultural Convocations
At the end of July, 2020 we all received a beautifully designed and inspiring 3-day program which, among other things, emphasized the core moment-to-moment practice of turning to Beloved through true recognition-response. The recitations and video excerpts were moving and penetrating. All praise and gratitude to the many devotees who planned, researched and delivered that event.
However, it was far from a “convocation”. So, the question is, do we presently need a different kind of event – one that represents an authentic Cultural Convocation that Beloved describes here:
Bhagavan Adi Da on Cultural Convocations (October, 2007)
“There has never been a convocation of this gathering to righten Adidam. It should have been done in 1986 to change the culture of Adidam into the culture of right relationship to Me, and everything that is about. And it was never done. Instead there was this forceful imposition on Me to make it the same as it was, and to start controlling Me, to keep the status quo going.”
“There should be a convocation of Adidam to establish the Way as I have Revealed it, the Divine Self-Emergence Way as I’ve Given it. The entire worldwide culture should be involved in such a convocation, and establish the gathering and its institutional responsibilities:
– everything about the Samrajya in Hermitage
– everything about the culture of the congregations
– everything about the world-Work on the basis of those Nine Laws
– everything about the Way as I’ve given it.”
“Then, with clear understanding of what those are, define it in every practical sense, and see to it that everyone is altogether involved in the performance of it, and that every individual required for any area of seeing to it and managing it and so forth is in place, and getting results”
“. . . Then the public work and the entire gathering must be extended from these Laws. And the way to do it is looking at the Nine Laws relative to institution, culture, world-Work, global Ashram, and establish the principles of governance and management. And participation only and exactly corresponds to those Nine Laws.” (October, 2007)
Fear No More
The principal emotion that seems to be undermining and preventing an honest and open dialogue between concerned devotees and the leadership of Adidam, is undoubtedly fear. We as devotees seem to fall into three categories, or states of mind – all founded in some form of conscious or subconscious fear.
Our RSO Office/leadership is afraid of a “householder revolt”. Our concerned devotees are afraid to freely and openly discuss policies that are questionable and which may be suppressing Beloved’s movement into the world. And our satisfied (or complacent) devotees are either unaware of various truths, are afraid of being shifted out of their comfort zones, or simply believe that “you can’t fight city hall”.
The collective result has been an atmosphere of fear, mistrust, and excessive control. Fear is the currency of control. Any decision predicated on fear is a bad decision.
Mutual Trust and Respect for Devotees
Adidam has steadily, over time, become more bureaucratized and controlling, and this pattern seems to be persisting. The gathering’s direct relationship to Beloved as individual devotees is not truly trusted by the RSO Office/leadership, and therefore everything about that relationship has to be heavily controlled and overly scrutinized.
We are encouraged and required to perform the basic responsibilities of the daily form and engage in service and tithing, but beyond that there is little real communication, trust or respect granted to the ideas and views of the general gathering.
We have been led to believe and accept that the current “sole governing authority” model must be upheld and protected at all costs and that the rigid adherence to the “Laws (Codes) of Sacred Governance” should become a dominant principle of cultural life.
Consequently, any interpretation, discussion, or consideration of those “Laws (Codes)” within the framework of Bhagavan’s Notes (as well as a changing and evolving world), is discouraged, suppressed, or ignored. And we are thus left with an enforced religious idealism exercised through steady indoctrination.
Cooperative Versus Authoritarian Models
In the Way of Adidam Ruchiradam, the designated practicing Orders (RSO, LRO, LCO) are based on a pattern of collective responsibility. There is also the “everybody-all-at-once” collective responsibility of the Adidam Cooperative Forum.
In such cooperative models it is ultimately catastrophic to allow, or accept, a single individual to be the only and final word, across all the organizational entities, on all matters high and low.
No matter how much one may appreciate and respect the dedication, devotion, practice, and long-time service of that single individual, such an arrangement fosters questionable decisions and the possibility of negative consequences, or even failure. And most importantly, it does not represent a right relationship to the Spiritual Master according to His own spoken Words (as shown later in this letter).
So how did we get to this place? The underlying, perhaps uninspected, false presumptions that seem to be informing the entities of Adidam, are:
—That Ruchiradama Quandra Sukhapur is the only one who truly understands Beloved’s Work.
—That she is the only one who must unilaterally control Adidam.
—That she is the only one with a unique and advanced spiritual relationship to Bhagavan Adi Da.
— And finally, that she is the only one who can authentically communicate the Leela of Bhagavan’s Life and Legacy. She has literally said as much relative to the Sacred History of Adidam.
Underlying the willingness of devotees to accept an autocratically controlled Adidam based on these false presumptions, is the belief that there is a spiritually advanced individual acting as an “intermediary” in what, in truth, is a direct and personal relationship between each devotee and the Spiritual Master.
Even if there were one or more such spiritually advanced individuals, Bhagavan’s demands for RSO Office expansion and governing accountability, would still apply. He has made it very clear that the RSO Office must function as part of a larger group or culture, and in some Spoken Notes, He has even described how an RSO Office of 500 members would function.
The self-positioning of Quandra Sukhapur as a spiritually advanced practitioner acting as the final arbiter and “sole governing authority” of Adidam, requiring no accountability, is a false indoctrination that has been overtly passed down to the LRO Office, the institutional leadership, the CSD, the Boards of Directors, the regional CSMs, the other Adidam entities, and finally to the gathering of devotees themselves.
To recount one of Beloved’s epithets relative to spiritual advancement:
“Beginning practitioners will bow down and feel satisfied with their practice.Mature practitioners will bow down and know they are full of shit.”
The establishment of an authoritarian, singly-controlled, micro-governed Adidam is clearly a form of revisionism, considering Bhagavan’s repeated 14-year-old instructions to the Ruchiradamas regarding accountability in both their practice and in their cultural governing functions. Bhagavan clarifies this issue in His Words below. As He states, “It’s not about disrespect”.
Bhagavan Adi Da – Expansion, Structure, & Accountability of the Cultural Governance Role
(August 21, 2006)
“So I do require a significant number of people to provide the role of cultural governance exercising My Authority in this gathering as a whole. So you should make sure that’s passed on, because I do require that.
. . . This is corporate cult ownership of My life, being turned over to this person here [Quandra Sukhapur], who is not part of a culture. A culture is a network of people who function together to maintain their responsibilities.” (August 21, 2006)
And on March 7, 2006:
“Not everybody in the Ruchira Sannyasin Order would have the same function. They wouldn’t all just go over to the [RSO] Office and make pronouncements to the gathering. Some among those in the Ruchira Sannyasin Order would have that function. And there should be more of them than just you [Quandra Sukhapur]. There has to be more.” (March 7, 2006)
Bhagavan Adi Da – Practice & Accountability of Ruchiradamas
(February 18, 2006):
“She [Quandra Sukhapur] is not untouchable. She is a regular practitioner. She is not involved in the Perfect Practice. She is not an advanced practitioner. I’ve said that clearly, she’s not. She’s a legal renunciate, and was supposed to be serving in the Office of the Ruchira Sannyasin Order, since she cannot fulfill it in her practice.”
“So, as a practitioner, she’s just a person like you, you see. She’s not some super devotee here who doesn’t have to be accountable to the culture. She must be accountable to the culture. She’s not accountable to Me. She doesn’t engage in any practice I would communicate to sannyasins.”
“She’s a beginner, and somebody with real issues in her own disposition, egoic matters, matters of practice that she must be responsible for. That’s the obligation of the culture. It must keep EVERY individual accountable.”
“So, the culture has to know what she’s about. It’s not about disrespect, just as it’s not about having no respect for any other devotee either. It’s about cultural accountability. It’s very straightforward, and she, like everybody else, has got to be involved in devotional groups and accountable as a devotee–she and Nadikanta both. They’re not superiors. They’re just like you and with the same faults.” (February 18, 2006)
And on August 23, 2007:
“Sukhamai has all of her limitations, her own impulses, and intentions, and plans and what not. She also has her own liabilities as a patterned ego, psychologically, physically, physiologically, whatever. She has certain problems like dyslexia and so on. She is not a communicator”. (August 23, 2007)
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Bhagavan’s above words and instructions have been ignored, and remain unfulfilled, for the 15 years since He spoke them in 2006 and 2007. Who bears the responsibility for requiring such compliance? Is this clear-cut avoidance by Quandra Sukhapur and Ruchiradama Nadikanta not considered a revision in Adidam?
These and other Notes spanning 2005 to 2008, represent important basic instructions to the Ruchiradamas. Bhagavan clearly called for them to participate in a larger cultural process of accountability in both culture. She must be accountable to the culture. She’s not accountable to Me. She doesn’t engage in any practice I would communicate to sannyasins.”
“She’s a beginner, and somebody with real issues in her own disposition, egoic matters, matters of practice that she must be responsible for. That’s the obligation of the culture. It must keep EVERY individual accountable.”
“So, the culture has to know what she’s about. It’s not about disrespect, just as it’s not about having no respect for any other devotee either. It’s about cultural accountability. It’s very straightforward, and she, like everybody else, has got to be involved in devotional groups and accountable as a devotee–she and Nadikanta both. They’re not superiors. They’re just like you and with the same faults.” (February 18, 2006)
And on August 23, 2007:
“Sukhamai has all of her limitations, her own impulses, and intentions, and plans and what not. She also has her own liabilities as a patterned ego, psychologically, physically, physiologically, whatever. She has certain problems like dyslexia and so on. She is not a communicator”. (August 23, 2007)
___________________________________
Bhagavan’s above words and instructions have been ignored, and remain unfulfilled, for the 15 years since He spoke them in 2006 and 2007. Who bears the responsibility for requiring such compliance? Is this clear-cut avoidance by Quandra Sukhapur and Ruchiradama Nadikanta not considered a revision in Adidam?
These and other Notes spanning 2005 to 2008, represent important basic instructions to the Ruchiradamas. Bhagavan clearly called for them to participate in a larger cultural process of accountability in both their practice and governing functions. Such practical instructions impact the future of Adidam but have hardly been seen by anyone – or when seen by a privileged few, not taken seriously!
Bhagavan’s Spoken Notes & the Question of Instrumentality
Quandra Sukhapur has set herself up as the sole intermediary between devotees and the Spiritual Master’s Spoken Communications (Notes), selectively revealing only what she deems appropriate. Adi Da Himself has often asked for many of His Spoken Instructions to be sent out to a wider group of devotees. But since Quandra Sukhapur alone maintains exclusive control over, and access to, Beloved’s Notes, we only see what she chooses to release.
“Intermediary” in this context refers to the apparent acceptance, by leadership and others, that only Quandra Sukhapur’s interpretation of Bhagavan’s Life and Work can be trusted, and that she is therefore uniquely qualified to independently control all of Beloved’s significant Spoken communications and to make all important final decisions relative to Adidam.
The tacit presumption is that Quandra Sukhapur “knows” because she represents “instrumentality”.
The Orders of My True and Free Renunciate Devotees is Beloved’s instruction on this subject:
Despite a 2005 Avataric Discourse and many Notes similar to those quoted earlier, there still seems to be an unspoken belief that Quandra Sukhapur is engaged in the Perfect Practice, and is therefore a “full member” of the RSO. And as a full member, and spiritually advanced practitioner, she is thus functioning as “instrumentality”.
While some in leadership roles might deny their adherence to this belief, their demonstrations, words, and actions say otherwise. For example, in the 2019 Cultural Convocation, the senior cultural presenters literally stated that members of the RSO Office are not accountable to anyone outside of the RSO Office itself and that they function as “instrumentality”.
The signs and practice of the Ruchiradamas up to the time of Bhagavan’s Mahasamadhi, were never acknowledged by Him as meeting the Perfect Practice requirements for instrumentality and full membership in the RSO. Thus, they are novice members of the RSO Office and their accountability is required as Beloved describes below – no disrespect, just the truth:
Bhagavan Adi Da – More on RSO Office Cultural Accountability
(October, 2008)
“When a person is a sannyasin, their accountability is essentially within the Ruchira Sannyasin Order. But until that’s the case with her [Quandra Sukhapur] or anybody else, she’s only a sannyasin, she and Nadikanta, in the sense of legally being one, renounced property and all that, and supposed to be filling the Office, maintain rightness with Me and truly doing the service. Her practice matters are entirely the province of the culture, and she must accept being accountable there.” (October, 2008)
The 2019 convocation presenters could have researched the facts as expressed in Bhagavan’s published words, discourses, and spoken Notes. Perhaps they had limited or no access to Beloved’s Notes. Or were they afraid to contradict the prevailing myth and mindset? No devotee should ever be blamed or punished for speaking the truth, even when considered politically incorrect to do so.
In the Notes quoted previously, and in many others, Bhagavan states
emphatically that the Ruchiradamas are not advanced in the Perfect
Practice and must be accountable to a larger culture of devotees. This
subject was also clarified in a 2005 Avataric Discourse which most
devotees have seen. That video excerpt and its transcript are online.
Prior to His Mahasamadhi, if Bhagavan had acknowledged
Ruchiradama Quandra Sukhapur or Ruchiradama Nadikanta as being
advanced in the Perfect Practice, He would have made that broadly
known within the community of devotees.
Have either of the Ruchiradamas evolved to an advanced spiritual
practice in the intervening years? If that were the case, wouldn’t such
a transition have to be determined by a group cultural process based
on specific criteria? One cannot self-evaluate one’s own practice.
At the time of Bhagavan’s Mahasamadhi, the Ruchiradamas were
functioning as members of the RSO Office, just as some others in
cultural roles were designated members of the LRO Office. Bhagavan
created these “Office” designations and made it clear that the Offices
were to be staffed even if there were no full, or spiritually advanced,
members of the Orders.
These important issues are not being raised to shame, blame or
denigrate anyone, but simply to present the facts and realities as
communicated via the words and intentions of the Spiritual Master.
The rightening of revisions applies to all devotees, including the RSO
Office members and leadership overall.
As a community, devotees clearly recognize and acknowledge the fact
that Ruchiradama Quandra Sukhapur and Ruchiradama Nadikanta,
represent a personal relationship to Bhagavan Adi Da as legal
sannyasins, senior members (plural) of the RSO Office, and, along
with Beloved’s daughters, members of His Gurukula.
Bhagavan’s Shout
In various spoken Notes between 2005 and 2008 (and in previous
years), Bhagavan has criticized us for suppressing His ego-subverting
voice. Currently, devotees are rarely exposed to His powerful critical
voice, or to His persistent upsets, frustrations, and demands,
particularly as expressed in the final years of His physical life.
Exposure to His Shout is an aspect of the sadhana that needs to be
accepted and communicated.
Bhagavan Adi Da has cautioned us not to portray Him in future time as
a non-threatening religious icon, passively and eternally Blessing
humanity. Just weeks prior to His Mahasamadhi, Beloved expressed
His strong objections to such a characterization of His Life and Work.
Bhagavan Adi Da (September/October, 2008):
“Spiritual Masters don’t make demands? Where did you get that idea?
It’s nonsense. It’s just part of the downtown consumer salesmanship
about phony Spirituality that Masters are these innocuous characters
who must be completely institutionalized or bureaucratized and made
harmless, and just function as a symbol, some mild character who
doesn’t make demands, and who is essentially a slave.” (September,
2008)
“You’re rotating on Me as cults do, and forcing Me into this
harmlessness of an iconic role in which I’m not permitted to exist, and
which a board of directors determines how much of what I say or
make is actually going to ever be seen by anybody. Even My Sapta
Na Sannyasin status, so to speak, here is still subversive. You all don’t
know what I’m going to do. I’m not going to play any role.”
“You can either shut Me down and make Me acceptable, or you can
know Me as a subversive Realizer who is subverting your own egoity
and your entire pattern of existence. That’s who I am.”
“My subversiveness has been eliminated from Adidam itself. And
obviously, it doesn’t exist in the world. . . . You don’t want Me to exist.
You have amputated My Power Foot and put it in a vault. You don’t
want to be disturbed. You don’t want to be criticized.”
“You don’t want any demands put on you. You don’t want to have to
change. You don’t have to because you have Me under control. And
you have re-written the Teaching, your revisionist cult. . . .You show
what you want to show, and you hide the rest. You put it in the
archive.”
“I will always be relevant because world mummery will persist.”
“And that’s the message of Adidam forever, because world global
mummery–world mummery and ego patterning–is going to try and
persist forever. It will always be relevant. I will always be relevant as
long as I am not shut down. I will be relevant in every generation to
come.” (October, 2008)
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Perhaps devotees need to be reminded at times of Bhagavan’s strong
demands, criticisms, and frustrations as communicated in a few of the
lesser shown Avataric Discourses and also in spoken Notes wherein
He addresses cultism, the man in the middle, the Mission, RSO Office/
leadership, insider control, Saint and Ear, and everything else.
Does the RSO Office/leadership believe that if devotees are exposed
to Bhagavan’s ego-subverting Notes, they will be unable to conduct
the discomfort created by His strong words? Is this a decision based
on fear rather than truth?
The Telling of the Leela
Another apparent revision is the tendency of the RSO Office/
leadership to marginalize the stories and Leelas encompassing
Bhagavan’s entire Avataric Life, including the many Ecstatic
Gatherings, the Garbage and the Goddess period, the various
Teaching Demonstrations, the Reality Considerations, and the
extraordinary events of His birth and early life.
In February, 2008, Bhagavan gave detailed instructions regarding the
telling of the complete story of His entire Supernormal Life. Those
remarkable Notes of Instruction appear at the end of this document.
To bring those Instructions into life, it has been suggested that
perhaps the team that produced the Conscious Light film could be
funded to create a series of educational mini-documentaries, each one
covering a specific historical period between 1970 and 2008.
Each chronological episode might feature:
— Photographs, audio and video recordings of Beloved and devotees
from that time.
— Present time audio and/or video Leela interviews with devotees
recollecting the specific periods in which they participated.
— Q and A sessions covering some of the “hard questions” often
asked in public events or by devotees in general.
The episodes could be hosted/narrated by one or two long-time
devotee who were present in the earlier years.
Episodes might encompass Leelas from Melrose, Garbage and the
Goddess, Indoor Summer, Reality/Oedipal Considerations, Teaching
Demonstrations, Gathering periods, and so on. A prerequisite could be
The Knee of Listening course covering Beloved’s miraculous early life
and Sadhana up to 1970.
Such a project would require full access to the Archives with each
segment overseen by an RSO Office Council of Sacred Authority. All
three congregations could have access to such an educational series
via an online login subscription.
This would be an extensive and costly undertaking but the result
would constitute a permanent, accurate, truthful, and unprecedented
educational tool encompassing the entire Sacred History of Adidam.
The Leelas for a project of this magnitude would need to be captured
soon – before they become unavailable as video, or even written,
accounts.
With time running out, would such an inclusive idea ever be initiated
by the RSO Office? Probably not. Why? Some time ago two members
of the editorial department arrived on Naitauba with a large book
manuscript documenting the entire Melrose period of Beloved’s Work.
It represented the beginning of a comprehensive Sacred History
project.
Quandra Sukhapur dismissed the effort, responding that she was the
only one who could relate the true history of Adidam; that she would
get together with a senior editor (Jonathan Condit) and tell the story
herself!
Would we not call that a “revision”? Some might call it a delusional
and abusive use of power! But do devotees ever hear about such
statements and behaviors? Only a silent handful.
And, just as with Beloved’s Notes, Quandra Sukhapur maintains
complete “ownership” of the Archives. Access requires detailed
“permission”. Has Quandra Sukhapur ever personally and actively
suggested and encouraged old-timers to access the Archives in order
to accurately research, recall, and record their leelas of the past? What is wrong with this picture?
Permissions Mania
Generally speaking, Adidam is suffering from a “permissions
addiction”, where even many of the simplest actions, decisions, or
movements are subjected to the control mechanism of required
“permissions” from Quandra Sukhapur.
For example, whenever photographs of Beloved are proposed for a
public event or internal presentation, each slide has to be approved or
disapproved by Quandra Sukhapur.
Thus, to obtain and display such photos requires a sometimes
cumbersome process of obtaining permissions, and then only for a
very limited showing of specific, sometimes altered, photographs. Why
make it so difficult for devotees to gain access to simple photos of
their Master in order to celebrate, contemplate, and commune with
Him? Why have we archived thousands of photos if access to them
will be so tightly controlled?
It is obvious that some level of archival oversight is appropriate. But
the currently imposed level of control is another example of the
excessive parenting and mistrusting of devotees in their relationship to
the Spiritual Master.
As a further illustration, Quandra Sukhapur has reportedly directed the
Archive manager to not release any photos that include women other
than herself in the photo with Bhagavan!
In addition, copies of some original photos have actually been
photoshopped before release in order to remove any active or
“inactive” devotees that happen to be on Quandra Sukhapur’s
persona-non-grata list. What is wrong with this picture – literally?
As another example of revisionism and censorship, the photos,
videos, stories, presentations, and voices of the mandala of female
devotees, and other intimates, who have spent so many years of their
lives in Bhagavan’s face-to-face personal Company, have effectively
been scrubbed from the annals of Adidam by the “sole governing
authority”.
Are Beloved’s daughters suffering the same disrespect and disregard?
Has the RSO Office ever encouraged them to freely and openly
communicate, and even publish, their stories / leelas of “Our Life with
Bhagavan”? If not, ask Quandra Sukhapur, “Why not?”
Why do we rarely ever see pictures, videos, or hear leelas / stories
from these devotees?
Are all of these suppressive actions not revisions based on one
individual’s self-aggrandizing drama? Do they not constitute a
dishonest and dishonorable reconstruction of Adidam’s Sacred
History? Adidam is broken!
And finally, how self-centered and dishonest is it for Quandra
Sukhapur to require editorial staff to include, in published materials, a
false narrative that she was the first one present at the 1986 Divine
Emergence Event or that she was in the room with Beloved when the
Mahasamadhi Event took place? Both are falsehoods.
Is this not the very definition of egoic revisionism? Or should we call it
lying? Why is this tolerated? Do we need a “truth commission” to
contrast Quandra Sukhapur’s false narratives with multiple devotee
accounts and memories of past events? Will anything she writes in the
future be believable? Will we need a “fact-checker” on staff at the
Dawn Horse Press?
The above are just a few examples of the policies and abuses that are
altering and preventing the manifestation of a full Sacred History of
Beloved’s Life and Work. Without truth, there is no trust!
Inspiration First
In contrast to the present Adidam paradigm of total control, we should
aspire as a gathering to become a vehicle that permits the Master to
move freely in the world, allowing the process to be more
spontaneous and ecstatic, and as a fundamental principle, trusting the
direct relationship and response of each and every devotee to
Bhagavan Adi Da.
While Adidam provides education and structure for devotees, the first
obligation of leadership should be to cultivate and serve one’s
attraction, heart-response, and living relationship to Beloved Adi Da.
Adidam, as it currently stands, is not an attractive culture. It does not
engender inspiration or foster respect and empowerment of the
devotee.
It would rather turn people into obedient servants, discounting human
maturity – like a child who never grows up. As Beloved has indicated
relative to the third stage of life, you have to become human before
you can become spiritual. Third stage maturity leads to the
development of discrimination and critical thinking – key elements in
the recognition and transcendence of cultism, revisionism,
indoctrination, and group-think.
We also need to be careful not to make the cultic “talking school” error
of misusing the language of the Teaching to stifle free speech and
discriminative intelligence.
As an example, some years ago, Bill Somers, a senior cultural leader,
in a phone conversation with a devotee, criticized the devotee for
“having a point of view” – this being a reference to his personal online
website in which he was rightfully and non-aggressively questioning
aspects of the Adidam governing structure.
The devotee was denied access to sanctuaries and retreats until he
agreed to take down his website, thus curtailing a free and open
process of discussion and consideration. Only robotic automatons are
bereft of “a point of view”.
Releasing Bhagavan’s Legacy to Devotees & the World
Why have devotees not been shown, over all these years, any of the
heart-moving, Divinely humorous, highly instructive, and wonderful
gathering videos, many of which were released to the community 30
years ago? Why was it okay to show those videos to devotees back
then, during Bhagavan’s life, but not now? Think about that in light of
the Leela Notes at the end of this document.
Those recorded gatherings captured rare and unique interactions
between devotees and an ultimate Realizer unprecedented in the
history of the Great Tradition of human spirituality.
With Bhagavan’s use of accessories presented in a historical and
educational context, the community could experience selected
excerpts of His extraordinary Instructive Conversations, His Ecstatic
Speech, His Shiva Dance, His Opera Magic, and His Divine Humor,
thus demonstrating to current and even future devotees, His willing
Submission to explore every aspect of the human condition.
How will present and future generations of devotees experience the
unique human-level lessons Beloved engaged with people if the leelas
and supporting materials from the Teaching years are mostly
disregarded or hidden in the Archives?
What is an Archive? It is “a collection and preservation of historical
documents, artifacts, or records providing information about a place,
institution, individual, or group of people.” In this case it is to preserve
the tangible records of the Life, Work, and Sacred History of
Bhagavan Adi Da Samraj.
But what is the point of creating an archive if only a very few people
have access to it – and then always under the tight control of a single
autocratic individual? Will that be the case 100 years from now? What
about now, while the first and second generations of devotees are still
alive? How can the Leela and Sacred History be accurately developed
if access to the Adidam Archives is so discouraged, over-controlled,
and micro-managed?
Bhagavan Adi Da – The Archives (January 28, 2005):
“It’s not a bad thing to have an archive, but it’s an evil thing to have an
archive be a burial vault for what is supposed to be in the world and
serving mankind. That’s evil.” (January 28, 2005)
______________________________________
Over the years devotees have studied, understood, and accepted the
profound transitions that have occurred in Bhagavan’s Life, from the
Teaching and Submission years, to the years of His Non-Submission.
But did Beloved want the lessons of the Teaching years and beyond to
be relegated to the dust bin of history? Not according to the extensive
2008 Notes (shown later) in which He indicated how to speak about
and present His complete Life and Legacy. In fact, look at what He
very clearly and plainly states in the text, The Sacred Space of Finding
Me:
“The point of the re-telling of the History of My Teaching-Work is to
culturally transmit the lessons of the various Epochs of My Teaching-
Work, so that devotees (now, and forever hereafter) are able to be
integrated into the real practice of the Reality-Way of Adidam.
“. . . . There is a lesson to be gotten from recounting the History of My
Teaching-Work. I have even Indicated that the various sacred arts
should be used—not merely as an entertainment, but as a
performance-assisted “subjective” process.”
“Thus, sacred arts can be used in various ways for sacred purposes in
the Reality-Way of Adidam. And among them is the theatrical
dramatization of the Leelas of My Teaching-Work—to convey the
lessons (rather than just giving verbal descriptions of what happened),
to give dramatic form to the meaningful events of the Epochs of My
Teaching-Work, and to the reports of devotees about their
“experiences”, and what that means to devotees today and in future
times.”
Discriminative Intelligence & True Samyama
Making judgments and decisions based upon Bhagavan’s sometimes
apparently contradictory Spoken Words (Notes) requires a great deal
of shared consideration, discrimination and sensitivity to the times and
circumstances surrounding those Communications.
That is one of the many reasons why it is critically important that
serious decisions related to Bhagavan’s Life, and Adidam in general,
cannot be the sole province of any single individual’s judgment and
approval, no matter how well-intentioned or well-informed that
individual may be.
Furthermore, how can Quandra Sukhapur, or any single devotee,
rightfully exercise, in effect, virtual “ownership” of the Sacred Archives,
Bhagavan’s Spoken Notes, the Sanctuaries, the Holy Sites, and all the
entities of Adidam? This is dictatorial behavior in the guise of “Sacred
Authority”. This can only be perpetuated if the gathering of devotees
continues to acquiesce like lemmings over the cliff.
And if Quandra Sukhapur fails to see the wisdom of the group
governing principle, as mandated by her Spiritual Master, then she
has no right to be governing anything. It is the difference between
“service to self” and “service to the Guru” (and Sangha).
What we need is the creation of a properly staffed RSO Office
Council of Sacred Authority with full access to Beloved’s Archives,
Notes, and everything else. That is the only way to ensure a balanced
cultural process of true samyama in the making of important decisions
and the setting of policies.
In His legal Will Bhagavan has accounted for the creation of such a
Governing Council orTestamentary Board. But its members would
have to be free of the “sole governing authority” pattern, with decisions
being made based on a true process of group consensus.
Spiritual Autobiographies
In the 2008 Leela Notes below, Bhagavan revisits the popularity of
Paramahansa Yogananda’s Autobiography of a Yogi. Reading
Beloved’s words on this subject, one is reminded of the importance
and uniqueness of Beloved’s own unprecedented spiritual
autobiography, The Knee of Listening.
Has this remarkable and easy-to-read text been de-emphasized in our
own education and in the public Mission? Is Bhagavan’s
Autobiography any less significant now than when the last current
edition first came out? The Knee of Listening seems to have been
sidelined as a key inspirational and introductory book.
Is it being actively promoted at public events? The book is not even
available yet in the Adidam Digital Library. Is the public course still
available? Perhaps this is another sign that we are making the error
(revision) of not taking the entirety of Bhagavan’s Life into account.
The Autobiography of a Yogi sold millions of copies and brought worldwide
attention to Paramahansa Yogananda. Beloved has often
referred to this phenomenon, and does so again in the 2008 Leela
Notes below.
RSO Structure & Politics
When we speak about RSO-required permissions, final approvals,
decisions, directives, and so on, we are referring to an RSO Office
that is under the complete and total control of Quandra Sukhapur.
The only other formal member of the RSO Office, Ruchiradama
Nadikanta, has been marginalized and mistreated for decades. She
has not even been permitted to enter the Outshining Brightness
Temple for the past 13 years! What is wrong with this picture?
If RSO stands for the Ruchira Sannyasin Order, Is it not painfully
obvious that a single controlling member doth not an order make?
How can you have, in effect, an “Order of one”?
For years Bhagavan has called for a larger group of devotees to be
involved in a true RSO Office process of governing (cultural oversight,
as He describes it). Why do devotees and leadership continue to
tolerate this situation of a self-appointed “sole governing authority”
running the entirety of Adidam with no accountability, no checks and
balances – and doing so in blatant disregard of the Spiritual Master’s
own instructions to the contrary? Adidam is broken!
It needs to be reiterated that nowhere in the published literature, or in
any of Bhagavan’s 2005-2008 searched Notes, does He call for, or
designate, any single individual as the “sole governing authority” of
Adidam. However, Quandra Sukhapur made every effort to define
herself in that role via her attempted alteration of Beloved’s Will.
In the new “Code of the Inner and Outer Temples” document, Quandra
Sukhapur is now being referred to as the ”First Senior Member” of the
RSO. It should be noted that Bhagavan has spoken of “Senior
Members” (plural) of the RSO Office, but he never hands the reigns to
any “single”, “sole”, or “first” individual. Quite the opposite.
The assumption of a sole governing authority role was created and
adopted by Quandra Sukhapur in her own privately dictated “ultraconfidential
notes” – deceptively presented as Bhagavan’s own words.
Those “notes” were kept out of the normal Note distribution cycle. All
of that has been revealed in the recent letter from Beloved’s daughter,
Shawnee Free Jones.
Why does Quandra Sukhapur, someone we can appreciate, admire,
and respect, on so many levels, continue to be supported in these
unlawful, power-driven, manipulative, and competitive aspects of her
character? Have the dedicated cultural servers and others in her
sphere, abandoned their responsibility to serve her accountability in
accordance with Bhagavan’s instructions?
What spell are they under in their demonstrated submission to
Quandra Sukhapur? There are, in fact, Notes in which Bhagavan
refers to those around her as “your (her) devotees, not Mine”.
Following Bhagavan’s Mahasamadhi in November of 2008, a cultural
representative sent out an official statement that would necessarily
have been “RSO Office approved”. It included the following:
“As early as 1974, he [Bhagavan] was making both the spiritual and
practical provisions for his passing”:
“My devotees themselves will be the special instruments of this work
beyond my lifetime. It is my expectation that I will not leave behind me
a special individual who can assume conscious responsibility for my
work as a whole.”
What Did Beloved Want?
The gathering of devotees is clearly suffering from a gradual and
progressive adaptation to a suppressive and controlling paradigm that
has become, over time, the cultural norm and status quo by which
Adidam operates.
Perhaps some believe, “this is what Beloved wanted”, relative to: the
“sole governing authority”, the quieting of His subversive voice, the
compartmentalized presentation of His Life and public image, and so
on. But His own Spoken Words indicate a different vision. However, to
question, challenge, or even discuss, any changes to the current
governing modus operandi is viewed with suspicion at best, and as
sedition at worst.
From the perspective of an outsider looking in, the situation is obvious.
How would such an outsider be attracted to the current vision of
Adidam, a community functioning largely on the basis of rules and
obedience, micro-managed by the obsessive authoritarian influence of
a single “ruler” and those who support her?
If truth, transparency, accountability, and critical thinking are absent in
those at the top of the hierarchy, how can things be aligned and lawful
down the line?
Where is the Joy?
Where is the joy in Adidam as a cultural process guided by the RSO
Office/leadership and others? Where is the “wound of love”? What
ever happened to Beloved’s Pleasure Dome? Has the inspiration,
ecstasy, and human compassion been overshadowed by a dry routine
of karma yoga and daily disciplines? Be quiet, follow the rules, tithe,
donate, attend the pujas, and serve.
Is the call to remove revisionism from Adidam going to apply equally to
the RSO Office and those in leadership roles? We hope so, since a
whole new way of operating is called for if Adidam is to survive in the
present challenging world.
Vision of Adidam
Adidam as a spiritual community should seemingly be functioning as a
transparent and selfless facilitator that is responsible to build a
relational bridge between the devotee’s heart-response and the
Master’s Form, Presence, and State.
Therefore, Adidam should be demonstrating the greatest degree of
transparency, inspiration, joy, compassion, and education necessary
to foster and magnify that relationship.
The current patterns are more reminiscent of a cultic religious order
(priesthood), acting and placing itself as the intermediary between the
devotee and the Realizer. Adidam has required a kind of absolute
obedience to the “sole governing authority”, and to do what one is told
by leadership without question or relevant consideration.
This dynamic has evolved into a circumstance of implosion and a kind
of cultural lifelessness. Such an atmosphere does not present an
attractive proposition to the world at large.
This is an obvious dilemma since we can’t draw in new people without
an attractive functioning culture. But in order to incarnate an attractive
functioning culture we also need new people to energize it.
Changes Necessary to Make a Difference
If the RSO Office/leadership were to begin with a few critical gestures,
then positive changes might be forthcoming:
A) Will you comply with Bhagavan’s long overdue requirements for
RSO Office cultural accountability in both your practice and governing,
including the establishment of a carefully constructed, defined, and
selected, RSO Office Council of Sacred Authority?
B) Will you foster an atmosphere of real freedom of speech, open
dialogue, and uncensored consideration. Will you regularly connect
the RSO Office Council directly with the community of devotees via
live video conference or pre-recorded video presentations and
discussions?
C) Will you relax the iron-grip on devotees, and demonstrate a
disposition of increased delegation, empowerment, respect, and trust
in the membership, encouraging creativity and new ideas?
Such changes might foster renewed energy and creative projects that
could increasingly connect Bhagavan with devotees (active, and
“inactive”), and with the world at large.
Sharing Bhagavan’s Gifts
There are so many gifts that we have all received from Bhagavan Adi
Da. Why make them so difficult to access and promote?
When outside proposals for publicly sharing those gifts are presented
– like Da Earth, or a “Da Om Cafe”, or a new film project, or a devotee authored
book – they are submitted to the highest degree of lengthy examination and bureaucracy.
It’s as if there were an “always already” presumption of failure
regarding any activity operating, or desiring to operate, outside of the
present Adidam paradigm of strict and total dominance.
The message it fosters is that the dependents, instead of being
entrusted with the autonomy and capacity to receive and disseminate
Adi Da’s Blessing Infusion into the world, must be shut down,
disheartened, disenfranchised, and even punished, if they dare to step
outside of the Adidam realm of absolute control.
Where is the encouragement, appreciation, and support for such
proposals when presented to those in charge?
True and Effective Leaders
True and effective leaders do not micro-manage. They know how to
delegate authority by letting go and engendering trust, loyalty, and
empowerment of the members of their organizations or communities.
Such a disposition would be in harmony with Beloved’s mandate of an
enlarged and accountable RSO Office engaged in cultural oversight –
but not direct management of the entities:
“. . . . the functional domain of the Ruchira Sannyasin Order is not the
entities of Adidam, but My sphere. So the Hermitage sphere
altogether, and that would mean all Hermitages, but principally where I
am at any time.” (February, 2006)
This is an issue that needs to be further developed relative to zones of
responsibility, policies, and interactions between the RSO Office
Council, the LRO Office, the Holy Institution, the ACF, and the other
entities of Adidam.
To emphasize the point, matters of cultural oversight should become,
according to Beloved’s instruction, the responsibility of a properly
constituted group process, possibly a Council or Board consisting of
both Ruchiradamas (as senior members) as well as other seriously
practicing devotees who represent a variety of life experiences –
people who are capable of true samyama and discrimination, and who
are not locked into the present pattern of submitting to a single
authoritarian vision of “the way things must be”.
Decisions would thus be made based on careful review, consideration
and consensus, all guided by Bhagavan’s Notes and published
Dharma.
Divine Frustration & Ignored Notes
In the three years spanning 2006 to 2008, and especially in the last
two years of His life, Adi Da Spoke repeatedly and passionately of His
many upsets and frustrations. Devotees were rarely provided access
to those Notes and, in fact, anyone releasing them, even providing a
proper context for doing so, has been threatened, disciplined or made
into a pariah.
There are many Notes in which Bhagavan calls for a larger group of
devotees, or even the entire community, to receive His Words, often
asking for others to intervene in His personal environment. He has
even suggested at times that an outside group listen directly to the
recorded Note tapes.
Why withhold virtually all such Communications from devotees, then
and now? The paradoxes of Bhagavan’s shout are an aspect of the
way He Works. Is it right to keep His ego-subverting Voice totally
under wraps? Do we suppress and ignore that Voice out of fear?
For 15 years now, most devotees have been completely unaware of
Beloved’s repeated Spoken demands of the RSO Office members and
leadership, calling for cultural accountability and an expanded
governing structure. A fraction of those Notes was reproduced earlier.
Those demands and instructions have been ignored, hidden, or not
taken seriously by the Ruchiradamas or anyone in a leadership role
for well over a decade! How is that possible? Adidam is broken!
Bhagavan Adi Da – Adherence To His Instructions
(March 7, 2006):
The two of you have the obligation to uphold the Office, the function,
the obligations of the Ruchira Sannyasin Order Office based on
absolute adherence to My Instructions. Anything less than that is an
absolute abuse of My Person and My Authority and a direct cause of
the revisionism and the destruction of this Way. (March 7, 2006)
A resolution of these issues surrounding the senior governing
structures, is of paramount importance to the future survival of
Adidam. That is why such matters need to be openly revealed,
discussed, and resolved. What does it take to break the deafening
silence?
Summary of the Prevailing Situation
*Adidam is presently founded on an authoritarian pattern whereby
anyone who questions the actions of the RSO Office/leadership or
reveals relevant Notes or instructions from Bhagavan that contradict
or modify the prevailing agenda, is viewed as an “outlaw”, “dissident”
or “troublemaker”, and therefore needs to be disciplined, shamed,
vilified, or made into a pariah.
*The presently over-controlled atmosphere of Adidam represents more
of the “closed fist” than the “open hand”. That disposition can only be
creating a psycho-physical barrier to the expansion of Beloved’s Work.
*A policy of hyper-control and censorship flows down from the top of
the hierarchy and is undermining Adidam. Those in charge depend
upon fear, denial of access, lies, threats of discipline, signing of
agreements, and public shaming, as punitive tools to enforce
conformity and submission to the “sole governing authority” and others
in supportive roles.
*There are no murti-gurus or successors. There are only the forms of
Agency designated and empowered by Adi Da Samraj. In addition, He
has required properly established and accountable renunciate orders
of sufficient size to oversee His Work. To directly or tacitly imply or
enact any other pattern is a revision.
*Bhagavan cautioned that (except for ordinary matters of cooperative
community), an authentic esoteric Sangha must not be operated as a
form of representative democracy. However, He never intended for it
to become an autocratically-ruled organization with no accountability
at the senior levels of responsibility.
*Those in charge refuse to consider or discuss balancing points of
view regarding “no-go” issues. The discussion of such things in 2019
was never truly permitted, and a variety of indoctrination techniques
were employed to squelch the conversation.
*Such conversations are actively discouraged, suppressed, and even
punished in Adidam. Constructive questioning of authority is
considered anathema, even when such questioning is based on
Bhagavan Adi Da’s own Instructions and Mandates.
*Adidam has been led into a pattern of required subservience to the
leadership that engenders disempowerment, non-creativity, non-free
speech, and suspension of critical thinking / human maturity. These
matters need to be openly addressed and healed.
*Will the RSO Office/leadership ever welcome an honest and open
dialogue based on Bhagavan’s Words, mutual respect, and a free
exchange of ideas, all founded in true recognition-response to
Beloved Adi Da Samraj?
In Loving Service to Beloved Adi Da,
Concerned Devotees
__________________________________________________
Important PostScript:
Despite the challenges of the current Adidam paradigm, all of us must
acknowledge and praise the RSO Office/leadership and the worldwide
community of committed devotees who, through consistent
dedicated service and financial support, have kept Adidam afloat in a
world gone mad.
It is vital that we continue in those efforts, financial and otherwise, in
order to preserve and secure the future of Bhagavan’s Sanctuaries,
Archives, and other Treasures in these very threatening times.
_____________________________________
Following are Beloved’s 2008 Notes regarding the telling of His Divine
Avataric Leela. The first part is a summary of those Notes created by
an unknown source. The second part comprises the actual unedited
Notes.
One has to wonder if the team that produced the Conscious Light film
were ever provided access to these Notes.
Quandra Sukhapur told us some years back that she devoted a lot of
time reviewing Bhagavan’s Notes from 2006 to 2008 in order to
ensure that Adidam was compliant with His wishes and directives.
But somehow these 2008 Notes have either been overlooked,
ignored, or otherwise not taken into account. They provide Beloved’s
detailed instructions regarding the public portrayal of His Avataric Life,
Work, and Legacy.
________________________________________
Creating the Revelation-History of Avatar Adi Da Samraj
(Based on Notes from February 1, 2008)
It should be a story that brings people to Me on the basis of knowing
what I am all about altogether.
Talk about being with an Avatar. Indicate how and why this is so.
Communicate about being in the Company of someone who functions
on a supernormal basis.
Tell the story and present the evidence as people who understand.
Speak about the uniqueness of My Work, which involved Submitting to
deal with all these things without any limitation, without any prior
presumptions, without merely carrying a tradition to people or
behavioral norms.
Talk about the prevention of some huge storms and various other
kinds of what people otherwise would call miraculous happenings, and
which you all have witnessed repeatedly for over 35 years.
Tell of the supernormal characteristics of My life from Birth.
Tell the story of the lifetime of someone who’s Presence here makes a
difference, and proves things that are otherwise dismissed commonly.
Tell the story of My Transmission Work, which is also supernormal
Work, Spiritual Transmission Work.
Tell the story of what you call the “Garbage and the Goddess” period.
Through Blessing Transmission Work, I awakened people to every
possible kind of phenomenal experience associated with the first six
stages of life, the great path of return, and proved that none of that
was Truth by miraculous Spiritual Demonstration. That is a necessary
story because it communicates fundamental Truth to human beings.
Tell the story of what could be called My Orpheum Revelation about
the nature of the world mummery and of cultic religion, how it
inevitably plays this man in the middle scapegoat game. Prove the
point about the nature of egoity and ego-based religion, cultism and
worldliness, the ego-based life altogether, what it does when it gets
something under its control. This is the Revelation of My lifetime,
physically demonstrated, demonstrated in the context of My own
bodily life here.
Make the Instruction about the nature of the history of human religion
and Spirituality or exoteric and esoteric traditions, which is
fundamental Teaching of Mine.
Make acknowledgement of My State, My Manifestation, and
Demonstration, My Nature, My Avataric Person, the Divine Nature of
My life, the Spiritual Demonstration of My life from birth.
Tell the Leelas of My Divine Avataric Person functioning Spiritually,
supernormally, and relative to the real process.
You must speak about how the uniqueness of My Work involved
Submitting to deal with all these things without any limitation, without
any prior presumptions, without merely carrying a tradition to people
or norms.
This whole trash world without a miracle in it needs to be told about
the Divine Avataric Intervention here.
You have got to not only say it was so, or tell it in some manner that
people will dismiss because on the basis of it, it does not seem it
could possibly be plausible. There must be real concrete awareness of
it and things like inspecting weather phenomena. The world must hear
from you all about it.
________________________________________
Here are the actual Notes (underlines added for emphasis):
THE DIVINE AVATARIC GREAT SAGE,
ADI DA SAMRAJ
with Adi-Dasya Quandra Sukhapur
at Adi Da Samrajashram, Fiji; Lion’s Lap
on February 1, 2008
No Leelas Literature, yet the culture is supposed to be about
relationship to Me
It’s remarkable in itself, for a culture that is supposed to be about the
relationship to Me, that you don’t even bother to have a Leelas
literature. You don’t have any story that brings people to Me on the
basis of knowing what I am all about altogether.
You have one little book written by [devotee], who has not been
present in My Company for almost everything about Me that has any
kind of supernormal characteristic whatsoever, including all the years
of the Teaching Work and so on.
You tell no supernormal, so called, stories whatsoever.
Devotees do not indicate My supernormal Siddhis
You are not talking about an Avatar. You have no indication. You make
no indications whatsoever of your being in the Company of someone
who functions on a supernormal basis. You don’t even mention it.
You told Me the other day, the Love and Blessings book, you brought
out a token little something that has to do with that as if that’s
acceptable to talk about, but not the prevention of some huge storm
and various other kinds of what people otherwise would call
miraculous happenings, which you all have witnessed repeatedly for
over 35 years and you never tell anybody about it.
You are not telling the story of the lifetime of someone whose
Presence here makes a difference, and proves things that are
otherwise dismissed commonly. You don’t tell the story. You are too
busy with one another and trying to get one another to do something,
this kind of deadbeat persistence in being up to nothing.
I am not what your lives are about
You never set Me apart because I am not what your lives are about.
You are keeping Me hidden, suppressed, immobilized and making
much of yourselves and your independence from Me. That’s why there
is no Leelas literature. But I bring it up, and right away you argue with
Me.
Look at the substitute for it, a little booklet written by [devotee]–who
wasn’t present for almost anything that you might put in such a book
that was about Avatar on earth, a Realizer. You don’t tell the story of
My Transmission Work, which is also supernormal Work, Spiritual
Transmission Work.
You don’t tell the story of what you call the Garbage and the Goddess
period. Through Blessing Transmission Work, I awakened people to
every possible kind of phenomenal experience associated with the
first six stages of life, the great path of return, and proved that none of
that was it by miraculous Spiritual Demonstration.
Where is the story about it? That is a necessary story because it
communicates fundamental Truth to human beings, and you never
bother to tell the story.
You tell nothing of the supernormal characteristics of My life from
Birth, virtually nothing.
Devotees also do not tell about the mummery game of cultic religion
Likewise, you tell nothing of what could be called My Orpheum
Revelation about the nature of the world mummery and of cultic
religion, how it inevitably plays this man in the middle scapegoat game
and how you all have virtually destroyed Me with it for 35 years,
proving that point also about the nature of egoity and ego-based
religion, cultism and worldliness, the ego-based life altogether, what it
does when it gets something under its control.
You tell nothing of this story–which is not just a story; it is the
Revelation of My lifetime, physically demonstrated, demonstrated in
the context of My own bodily life here. And you all never bother to tell
anybody about it.
Devotees’ Mission is not associated with Me
So you don’t have a mission that’s associated with Me and the
relationship to Me. You have a consumer cult that is always talking
about itself, always up to nothing, always having to be argued into
doing something, that won’t practice.
It is just resistive and dull and all it will talk about is philosophical
principles, the transmission of a teaching that applies to you all and so
forth. It is an ego-based cult that won’t even make reference to its own
Master, will not serve its own Master, will not set its own Master apart,
will not relate lawfully to its own so called Master. In other words, it
doesn’t have a Master.
This is fundamental literature which you have never made, just as you
never make the Instruction about the nature of the history of human
religion and Spirituality or exoteric and esoteric traditions, which is
fundamental Teaching of Mine which you are still keeping hidden.
You don’t acknowledge My State, My Avataric Person
You are all about yourselves and you are never up to anything. You
are just holding Me under house arrest because I won’t have parties
with you, insisting that I submit to you, talk to you and so forth. You
make no acknowledgement of My State, My Manifestation and
Demonstration, My Nature, My Avataric Person, the Divine Nature of
My life, the Spiritual Demonstration of My life from birth. You don’t tell
these stories. Why not?
Yogananda book is popular due to supernormal phenomena
associated with him.
Many times I’ve had occasion to talk to you about this book by
Yogananda that’s so popular. What is one of the reasons why it is so
popular? Virtually every page of it is about supernormal phenomena
concretely demonstrated by various people and experienced by him.
You say nothing of it, as if you are embarrassed or you didn’t witness
these things.
Or you are somebody like [devotee], who actually didn’t witness these
things, and is embarrassed, and is so conventionally-minded that
basically, all [devotee] will talk about is some kind of philosophical little
statements and blah blah blah.
You don’t talk about the real content of The Orpheum
If you mention The Orpheum, for instance, it’s mentioned in an off
hand remark, a [inaudible] remark that I wrote some kind of a novel,
that’s all. There is no big deal about it as literature. But you don’t talk
about its real content.
You don’t talk about the premonitory images in My Art
You don’t talk about My Image Art in which [inaudible] again and again
that I was manifesting premonitory imagery, events would follow,
including 9/11 and so forth. You never talk about any of this. Why not?
Why are you all punishing Me here and you never do or say anything
that devotion would do and say?
You are not telling the story of Me
This is another dimension of it relative to My Work. You don’t tell any
story of Me. You are not promoting it. You are not bringing people to
Me on the basis of a mission, people truly responding to Me. You don’t
even tell the story about Me.
So, one of the most glaringly obvious or revealing signs of the
falseness of this gathering is that you have no Leelas of My Divine
Avataric Person functioning Spiritually, supernormally, and relative to
the real process.
All the Leelas of My Work, all the happenings, profundity of
happenings are all lost, hidden in an archive somewhere. It’s as if it
never happened. And here I am as if I don’t even exist.
[Your Leela is the mission.]
Yes it is, and nobody is telling it. And nobody is relating to Me as if any
of that ever happened or as if I am that. It’s just this every day, this
nothingness every day. I get up to zero still, zero.
I am NOT up to nothing
You all may be up to nothing, but I am not up to nothing. So why
doesn’t somebody tell the story of My existence here and bring people
to Me?
The world needs to be told of the miracle of My Divine Intervention
This whole trash world without a miracle in it needs to be told about
the Divine Avataric Intervention here. And it’s not hearing a word of it
from you all.
Devotees have reduced the practice to foolishness instead of
transformation.
Devotees have a demonstration that disproves scientific materialism.
Tell the story, present the evidence as people who understand also.
In the modern time, this time, there is all kinds of scientific materialistic
blah blah based on everything disconnected from everything else, the
false view of reality. So supernormal phenomena are all spat upon like
it’s all a bunch of nonsense, and everything is just about independent
egos doing the playing with rocks nonsense. You have a
demonstration that proves otherwise.
And you’ve got to not only say it was so or tell it in some manner that
people will dismiss because on the basis of it, it doesn’t seem it could
possibly be plausible, but real concrete awareness of it and things like
inspecting weather phenomena and so forth. Well, again and again
and again, it wasn’t just one thing you sort of believe in, again and
again and again.
So you are not telling anybody anything. First of all, you are not even
really speaking about such matters and Transmission matters.
Tell them how the world really is and how the ego really is, what it
does even with a Spiritual Master, what is done with Me. You just
continue doing it on Me and don’t even tell people about it.
Where are those who respond to the Epilogue of The Mummery
Book?
Where are those who respond to the Epilogue to The Mummery Book
and do otherwise? To do otherwise you have to change your act,
change your story, stop doing this. That’s the intervention required on
Me and in the Work altogether.
You’re not telling the Truth. Look what you’ve done with the Truth.
Look at what you’ve done with Me. You have shut Me down, and
caught Me up in the middle, and now I no longer exist.
So I can sit here and talk into the tape recorder every morning and rail
on about this absurdity and criticize it, but it doesn’t go anywhere. You
don’t have any literature that is the bearer of what I actually do here
every morning, which is denounce this whole pattern every morning.
You don’t have any literature doing that.
No literature which exposes this absurdity, not even The Orpheum
Where is that literature? You don’t even publish the Orpheum,
which is itself a grand expose of human life, of human culture. And
that includes everything, then, including Adidam as it is to date. You
don’t even publish it.
My subversiveness has been eliminated from Adidam itself
But you also don’t publish My own Words and Leelas denouncing ego
culture in every form. It’s fundamental to My Person and everything
I’ve been doing. And My subversiveness is covered over. I have been
forced into this passive position to be sold, not a threat to anybody.
But I am a subversive. I’m an outsider. But I’m not allowed, because
what I would subvert is in charge out there, and it can keep Me
hidden. It can keep suppressing Me. It is in control, so it can disallow
My existence, My effectiveness.
That is something that’s not just happening in the world out there. It’s
happening in Adidam itself. Institutional Adidam is Saint and Ear. And
it has Me under control.
My subversiveness has been eliminated from Adidam itself. And
obviously, it doesn’t exist in the world.
Where is the public communication going out from Me that would
subvert global ego culture and the mummery of humankind?
Where is My Seventh Stage of Life Teaching that really gets down to
criticizing the first six stages of life, of mummery culture all over the
world, and just says it plain, and doesn’t have to kiss anybody’s ass?
Everybody’s out there posturing, and I’m telling them they got no
clothes on.
_____________________________
Om Ma Da