The Cause that Doesn’t Move

The Cause that Doesn’t Move

 

Witness, Consciousness, Awareness, Causal Dimension, Attention, Objects, the Grid, and the Will

***

The following are notes take from various discourses by Adi Da Samraj.

 

Adi Da Samraj

We must take attention away from its preoccupation with, or bondage to, this infinite medium of dots and let it fall back into the contemplation of its own Source.

When that is done most profoundly, then there is the inherent or tacit, spontaneous recognition of the Infinite Field (Grid) in which this mechanical act of attention is being moved.

Then whenever attention does move, wherever it moves, its condition and its objects are inherently, instantly recognizable. They are still what they are as an appearance, but they are recognizable in their Source Condition. They do not have the capacity to destroy Enlightenment, or the Realization of the Truth. But we must persist in this power of recognition. It is a kind of Yoga of Enlightenment. Unless we persist in it, attention will simply continue to arise mechanically in this great crystal or Mandala. And, Enlightened or not, there is still the environment of limitation.

Attention is the Conditional Form of the Ultimate.

Perception, Hallucination is of the visual cortex.

 

Grid is a conditional representation (modification) of Consciousness

Causal

Egoity stands at the beginning and is causal in that sense. Something can be said to be cause by merely being there. So the idea of cause doesn’t necessarily mean something direct and material or moving. The causal body can be said to be cause because it is the egoic root.

The ego, the fundamental self-contraction, or the presumption of separateness (stress) can be said to be at cause – functioning as cause relative to – subtle and gross appearances and activities of the individual body mind. But the ego doesn’t move in order to do that.

Attention itself – or the presumption of separateness itself – need not move or take an active or thing-like form to be in the causal position relative to subtle and gross appearances.

Dialogue

Adi Da: The causal being, attention itself is the presumption of separateness. The presumption of relatedness, the presumption of difference, or separateness. All you have to do is be that, which is attention, and that is to be in the first position or the causal position relative to the body mind.

Attention doesn’t move anywhere, attention just addresses, or refers to everyplace. The places are where they are. Attention has no substance at all. How can attention move? (laughter) Do you move your attention?

Devotee: I don’t think so. (laughter)

Adi Da: All you do is so to speak “put” it on this and that. Right?

Devotee: Uh huh.

Adi Da: And whatever you put your attention on moves.

Devotee: As an ego I do that often.

Adi Da: As an ego you do it all the time. (laughter) You may have this notion that you move attention, but actually, attention itself doesn’t move. It only just stays where it is. But it relates to things that move.

Devotee: It relates…

Adi Da: And in relating to the things that move, mysteriously they move, but attention itself doesn’t move. So, in this sense, attention is causal, it’s in the first position, and by merely being there it causes motion in the subtle and gross dimensions of the personality. You understand?

Devotee: Yes, I do.

Adi Da: So you see how the causal can be causal without moving.

—-

DEVOTEE: Beloved Adi Da, a few weeks ago, in meditation, I felt that I was standing in the position of attention itself. I was regarding an Image of Your Person-and Your bodily (human) Divine Form was Attractive Beyond words. I felt an impulse to turn to You more deeply, Beyond attention. In that moment, ordinary bodily awareness returned. My question is: Can a person standing in the position of attention be aware of attention itself, feel the limit of it, and intuit Your Divine Position Beyond attention? Or is the awareness of attention only possible because You have Drawn Your devotee, momentarily, into the Witness-Position of Consciousness, Beyond attention itself?

AVATAR ADI DA SAMRAJ: What you have just described has nothing to do with the Witness-Position – or Consciousness Itself. You have not described anything but the functioning of attention. The true Witness-Position Is Consciousness Itself, Always Already Prior to attention – and Prior to all other contents of the body-mind “self’. At face value, your description suggests an in-depth “experience” in which the bare, causal-“root” position of the body-mind complex became the basis for your observing My Form (and any other conditions you were aware of at the time). Such an “experience” is simply an in-depth “experience” in the context of the body-mind-complex – and, especially, in the context of its “root” (or causal) position, which is, fundamentally, the position of attention.

Attention doesn’t move to objects, sort of speak, in any independent sense. Attention is always in place. It doesn’t have to move to get to any objects at all. Whenever there is an apparent object is is one with attention. So in this sense there is no difference between attention and objects.

in the Enlightened condition or disposition, we must exist moment to moment as this Siddhi, or Power, or Disposition, of recognition. It is this Power that will Transfigure, Transform, and Translate attention and its field into the Ultimate Domain. Therefore ultimately all of that will be replaced or Outshined by the Divine Radiance, the White Force in which it is appearing.

The environment of appearances is only an apparition based on this mechanism of attention. It is the field that appears to change, it is the grid that appears to change. Attention doesn’t create it. Attention doesn’t move. It is always one with that grid, that grid of energy.

Attention simply places a curious stress on the grid itself. Mysteriously you put stress on the point of attention. In other words, by attention, you put stress on the grid. Automatically a thought arises, an emotion arises, a physical sensation arises, a perception arises, an object of any kind arises. None of that is in attention itself; it is in the grid, in all the presumed structures of modification, that have been made to arise in that grid by this very operation of stressing the grid by stressing attention.

If attention is transcended in its Source, the environment of appearances is recognizable. If the Power of recognition is magnified, then all of these conditions will be Outshined by the Radiance that is the Source of Nature.

Attention

Attention is Mind. Mind is individuated and located as ‘self’ or attention itself. Attention is outwardly synonymous as vision inwardly synonymous as attention or focus. It is a stream of conscious energy or bindu point or beam. Location depends on awareness of individual.

Instead of wandering in the maze of thoughts, give Me the faculty of mind — which is epitomized by, and as, attention (itself.)

Instead of being tossed about by the waves of emotions, give Me the faculty of emotion — which is epitomized by, and as, feeling (itself).

Instead of seeking bodily pleasure and avoiding bodily pain, turn the body toward Me, and (altogether) give Me the body — through full feeling-attention, enacted through constant devotional service to Me.

The faculties of mind (or attention), emotion (or feeling), and body are connected to one another via the breath — and, thus, the gesture of surrender to Me must also be done via the breath.

Therefore, altogether, in the right and true practice of Ruchira Avatara Bhakti Yoga, mind (or attention), emotion (or feeling), and body are given over to Me, and breathed in heart-Communion with Me.

That is Liberation. That is Enlightenment in its ultimate sense. The Siddhi of Enlightenment guarantees that Liberation.

Enlightenment itself is certainly Liberation, but it is not an end phenomenon. It is the native Condition. That native Condition is a Siddhi, a Great power, which permits us to transcend the limiting force of the Cosmic Mandala. That is the esotericism of the seventh stage of life. That is the Process to which all those who respond to me are being drawn. It is That to which you are invited. But you can only participate in That if you actually live the Way, achieve equanimity and free attention, resolve attention in its Source, and then persist in the spontaneous Siddhi or Process of recognition, until there is the Outshining of conditional existence.

Hearing

When you truly enter into Spiritual sadhana in My Company, you are drawn, attracted by Me, into the Source-Position. If you are merely attentive to the effects of My Spiritual Presence, however, you will be drawn into the realm of experience-perhaps unfolding subtler experiences, but nonetheless, it is the realm of experience, in other words, the realm of objects. Therefore, seeing is not about experiences of My Effects, My Spiritual Effects. It is about locating Me and being drawn by Me to the Source-Position. You would be making an error, you see, to focus on the effects of My Spiritual Presence, rather than to focus on My Spiritual Presence itself. This is the common error.

So I have pointed out, even beginning devotees can have Spiritual experiences of Me, experience My Spiritual Effects. But they notice all of this in a self-referential manner. In other words, they experience Me as experiences, rather than experiencing Me. They become attracted to the experiences themselves. They still make references to themselves in the midst of these experiences. They are their experiences. So only when there is a certain maturity, only when there is true hearing, that the devotee is equipped to do Spiritual sadhana in My Company – because it is not the sadhana of Spiritual effects. It is the sadhana of, by Grace, being attracted to the Source Position, to the root, which is attention. But attention is merely a knot. It is the causal knot. So it is an attraction even beyond that root to the Witness-Position and beyond.

This is the Spiritual sadhana in the Way of the Heart. Whereas, the traditional Spiritual sadhana is what I call an evolutionary sadhana. It is an experiential development in the context of the developing stages of life. It is a kind of self-developing process, ego-developing process. It is an enlargement of experiencing. But that is not the Spiritual sadhana in the Way of the Heart. There may be such experiences secondarily, but they are not the key to the sadhana. They are not the principal of the sadhana. You understand?

DEVOTEE: Yes, thank You, Beloved.

ADI DA SAMRAJ: The Way of the Heart, the Way I Revealed to you, is the Wav of Realizing the Divine Self-Condition, Source-Position, rather than the cosmic way, or an evolutionary way of developing the illusion of separate and cosmic experience.