The Necessity For A Global Unity-Culture To Replace the Ancient Bi-Polar Culture of Separate West and Separate East – Up? Beyond the Beginner’s Spiritual Way of Saint Jesus and the Traditions of Mystical Cosmic Ascent via Spirit-Breath

Beyond the Beginner’s Spiritual Way of Saint Jesus
and the
Traditions of Mystical Cosmic Ascent via Spirit-Breath

By The Avataric Great Sage, Adi Da Samraj

(this book was later published as Pneumaton)

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

There 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.




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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