The Necessity For A Global Unity-Culture To Replace the Ancient Bi-Polar Culture of Separate West and Separate East – Adi Da Samraj






The Necessity For A Global Unity-Culture To Replace the
Ancient Bi-Polar Culture of Separate West and Separate
East

 

here is something very negative that is implicit in the
presumed-to-be-religious perspective of Westerners. From the
Western “point of view”, the question “Is
there a God?” seems to be the necessary preliminary to
becoming “religious”—and, of course, the
“religion” chosen is presumed to have
“successfully” answered the question.
Nevertheless, the question “Is there a God?” is an
inherently absurd question that has nothing whatsoever to do
with real Spiritual (and Transcendental, and, ultimately,
Really Divine) life. The question “Is there a
God?” has only to do with human beings themselves, and
not at all with the Divine.

The question “Is there a God?” reflects a state
in human beings for which they must become responsible. In
and of itself, the question “Is there a God?” is
not a question that can be answered—nor is it a
question that needs to be answered.

The religious perspective of Western people is
ambivalent. On the one hand, Westerners are very worldly and
strong at the life-level—insofar as their religion
permits worldliness—and, on the other hand, they are
phasing, weak, and always threatened at the level of
subjective (or mental and psychic) responsibility.

The Western strategy is the attempt to make positive
whatever is overwhelmingly negative. People in the West are
always trying to overcome what is negative with positive
feeling—with beliefs, with effort, with answers, with
conditional and materially-fixated knowledge. And, yet, it
is unconscious accumulated patterning of body and mind that
is actually shaping the lives of Westerners. Thus,
Westerners remain characteristically weak at the deep
subjective level, and chronically obsessed with an
uninspected negative psychological force that is always influencing both their
outward behavior and their thinking-processes. Therefore,
Westerners are always trying to surmount the negative
psychological force, either through ego-effort or by means
of imaginary association with a separate Absolute
“Other”, Whose power they can consume
irresponsibly—and, in all of that, faith and belief are
reduced to the status of “methods” for overcoming
psychological negativity.

In the characteristic Western doctrines (and in the
Middle Eastern teachings that gave rise to them), the
negative psychological force that tends to overwhelm people
beneath the superficial mind is interpreted as
“sin”—or the failure to achieve success as an
ego—and as a “problem” to be overcome by
association with “the true belief”. If they are
already (or as an irreducible matter of principle) presuming
a negative position, people tend to orient themselves toward
something they feel is positive—something they feel
will save them from themselves. Nevertheless, “true
believers” remain chronically
“sinful”—or “failed cases”—and
are always tending to fall back on the failed condition that
is irreducibly present at the ego-root of the Western
psyche.

The fundamental tenet of the “great” Middle
Eastern religions—which, in combination with ancient
Greek and Roman modes of philosophical and political thought
and idealism, have provided the mythological and conceptual
basis for the fabrication of Westernism—is that this
world and everything in it, including human beings (or
separate egos), is (even as a matter of logical necessity)
the “creation” of a Causative (or
“Creator”) Deity—and that humankind is the
highest (or final) “creation”, always reflecting,
but, of course (because of its inherent and irreducible
conditionality and separateness), never equaling, the Deity.
Thus, according to the religiously-based root-doctrine of Westernism, any negative view of this life
and this world is, in and of itself, a form of
“sin” (or of negative ego-behavior, which,
inherently, is a form of guilt). Therefore, according to
Western dogma, it is a “sin” to believe that this
world and the separate self (or ego-“I”) are not
“God”-made, or that a “Divine Plan” is
not making the destiny of the world and of the individual,
or that the world (and even all individual “fate”)
is not (intrinsically, and altogether) controlled and
purposed by the Divine. The characteristic Western
presumption is that, because the world is (or must be
believed to be) under the control of the Divine, its
conditionally apparent (or worldly) destiny must,
necessarily, be altogether positive—whatever its
present condition may be. Therefore, from the Western
“point of view”, to view the world (and the
separate ego-self) negatively—and, for that reason, not
to unequivocally embrace and egoically self-identify with
the worldly process of conditional happenings—is, in
and of itself, “sinful”.

On the other hand, the characteristic Eastern (or
Oriental) “point of view” does not unequivocally
adhere to the principle that the world and the separate self
are the “creations” of a Causative (or
“Creator”) Deity and that the world (or all of
conditionally apparent existence) is, therefore, a Divine
necessity, requiring the unequivocal embrace of the worldly
life and the presumed ego-identity that is apparent as the
body-mind. The root-principle that is characteristic of the
East inherently transcends conditionally arising phenomena.
The Eastern (or Oriental) mind is inherently critical of the
world itself—not just of the “things” in the
world. From the root-perspective of the Eastern mind, the
world and the separate ego-self are viewed not as the
“creation” of the Divine (and, therefore, as a
Divine necessity), but as an illusion (or a dependent and
non-necessary mere appearance)—and even as an illusion
that is not to be trusted. Thus, according to the
root-doctrine of the Eastern “point of view”, the
tendency to view this world positively—as something
that is, as itself, necessary, and that is, in and of
itself, the purpose of existence—rather than to
exercise the will (and the discriminative intelligence) to
transcend the world in That (Non-conditional Condition) on
Which the conditionally arising world (and the
psycho-physical ego-self) inherently depend, is to be
self-deluded, and, thus, swept up in an illusion and a false
“point of view”. Therefore, from the Eastern (or
Oriental) perspective, “illusion”, and not
“sin”, is the “problem” inherently
associated with human life.

The “official” disposition promoted in the West
is moved toward the world itself—and, thus, it is
oriented to move into the world with a positive will, and to
struggle against the root-psychological tendency to view the
world negatively.

The “official” disposition promoted in the East
is moved to transcend this world with a world-renouncing
will (or, otherwise, with inherently world-transcending
discriminative intelligence)—and, thus, it is oriented
to struggle with (or, otherwise, tacitly renounce) the
root-psychological tendency to view (and, thereupon, to
naively embrace) the world merely positively.

 

2.

What can be seen in the outward conflicts in the world
today are essentially the artifacts of the two halves (or
the two brain-sides) of humankind—as if the
brain’s two hemispheres were at war with one another.
Nevertheless, humankind is no longer of either the West or
the East. Rather, now, and forever hereafter, humankind is a
global construct (or re-union) of all—and, therefore,
every individual, every brain-mind, and every nation and
culture must intensively and comprehensively re-adapt to a
unified (rather than a bi-polar) global (and, necessarily,
cooperative) order.

People today may naively try to become associated with
the ancient, classical systems of religion, Spirituality,
and philosophy—yet, they do not have the concentration
and the undivided mental wholeness necessary for a fully
right and comprehensive examining of the concepts, the
motives, the religious belief systems, and the esoteric
methods that once arose in the bi-polar ancient world and
psyche.

People today generally no longer represent the
root-archetypal psychological dispositions that are at the
root of the ancient great cultural enterprises, East and
West. Rather, people today, all over the world, are
suffering a double-minded brain-confusion of irreducible
opposites and unanswered questions. Therefore, unless the
root-archetypal suppositions, presumptions, and dispositions
that anciently divided West from East are actually true of
you—such that you are exclusively self-identified with
either a Western or an Eastern mind (and psyche)—you
cannot fulfill either the Western “program” or the
Eastern “program” as they were each originally
(and separately) proposed.

If you are truly moved to true religious life—or,
otherwise, esoteric Spiritual, Transcendental, and
Self-Evidently Divine life—you have no choice but to
completely inspect your condition of existence. That ordeal
is the necessity inherent in the confusion of
Western-Eastern mind-brain that is the result of the
“modernization” (or the universal cultural
face-to-face) of the present-day globalized society of
humankind. Therefore, you must grow to understand (and,
thereupon, to practice) true religious (or, otherwise,
esoteric) life in Truth. You must become able to
differentiate all your casually generated motivations that
reflect archaic conventional (and, thus, inherently
bi-polar) concepts, persuasions, and philosophies.

You have casually inherited your presumed Western or
Eastern mind, without ever having been a very profound
student of it. It all just filtered in, through a little bit
of culture-training, a little bit of parental and social
influence. Nevertheless, in order to practice true religion
(or, otherwise, the esoteric Way of Truth Itself, and of
Reality Itself), you must (in a truly ego-transcending and
“difference”-transcending manner) become
responsible for the

religious (and, altogether, human and egoic) conventions
your patterning represents (and would otherwise
animate)—and you must do this via a sophisticated and
intensive investigation of all your mere ideas, however
casual (or, otherwise, intensive) your inheritance of them
may have been.

Therefore, in order to serve the course of the
ego-transcending and “difference”-transcending
investigation that is necessary for all of humankind, I have
made this book, and many other books, wherein and whereby I
present a comprehensive system of unique tools, that will,
if rightly and consistently used, enable that investigation
to be truly effective and successful.

 

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