Enlightenment of the Whole Body
Adi Da Samraj - Enlightenment of the Whole Body
Are You Thinking Your Thoughts?
"The general tacit assumption in thought is that it's just telling you the way things are and that it's not doing anything that 'you' are inside there, deciding what to do with the info. But you don't decide what to do with the info. Thought runs you. Thought, however, gives false info that you are running it, that you are the one who controls thought. Whereas actually thought is the one which controls each one of us.
Thought is creating divisions out of itself and then saying that they are there naturally. This is another major feature of thought: Thought doesn't know it is doing something and then it struggles against what it is doing. It doesn't want to know that it is doing it. And thought struggles against the results, trying to avoid those unpleasant results while keeping on with that way of thinking. That is what I call "sustained incoherence."
The mind is not out of control. The problem is that thought, which is a superficial reflection of the body-mind as a whole, appears to be independent of the body. We think that thought is the mind. But the mind is actually beyond conception. The mind is simply motives, or unspoken desires, produced by past associations. The mind is directly manifested only as the body itself. Therefore, the body is the past. The past cannot be controlled. The mind cannot ultimately or finally be controlled. The mind survives while trying to control itself, functioning through thought, as if independent of the body, and as if independent of the Radiant Transcendental Consciousness. Therefore, the independent mind must be constantly transcended, or else there is no Realization beyond desire and the results of desire, or bodily existence as mind. But if the mind is transcended, then the Living Consciousness is Revealed, and all conditions of existence, high and low, are transparent in that Consciousness, while they are also clearly and presently perceived, prior to thought (which is present and chronic differentiation from the Absolute).
The mind, or desire, seems to cause physical or bodily action. But in fact the body is not other than the mind. Action is not caused by mind. Action is itself mind. It is only thought that seems to be separate from the body and to cause action. But thought is only a superficially differentiated part of mind, or the body-mind as a whole.
Because of the relentless continuation of thought and desire, the constant repetition of similar experiences and the chronic conflict between desires seem to be eternally caused, or necessary forever. Therefore, blaming the independent mind, we seek to control it. But this effort fails to dissolve the mind, since the body remains. Therefore, we seek to control the actions of the body. But the motives of the mind remain hidden behind all our self-control.
Truly, body and mind are simultaneous with one another, and equally coincident with the Radiant Transcendental Consciousness. The body is only mind, and the mind is not other than the body. To play one against the other is frustrating, and fruitless, and an illusion founded in thinking, or disembodied mind. Therefore, at last, it becomes clear that the Way is not self-control any more than it is self-indulgence. Such efforts are forever founded in the conflict or separation between body and mind. The Way is total self-transcendence, or the Present and Ecstatic Surrender of the whole and entire body-mind into the Condition in which all of it is arising.
The self is not transcended in the control of body or mind. The self is transcended only in intuitive surrender of the body-mind as a whole into the Radiance of the Transcendental Divine. The self, or body-mind, is transcended only in Ecstasy, wherein the entire body-mind is entered into God-Communion. The body-mind must be constantly yielded into present God-Communion, wherein body and mind are simultaneously surrendered into Transcendental Consciousness and Radiant Life, or Love. The body-mind as a whole must be surrendered into Radiant Consciousness, or the All-Pervading life, which is the Condition of Love.
If this is done moment to moment, via every function of the body-mind, in all relations, under all circumstances, and through every action, then the self is constantly transcended, the mind is constantly transcended, the body and all its conditions are constantly transcended. Then the strategy of self-indulgence and the strategy of self-control are both equally dissolved in a natural economy of existence, and mere existence is always transcended in Ecstasy, prior to thought, prior to desire, and prior to the body.
If thought and desire are stilled, the mind appears to have been transcended. But such is the illusion of mystics and yogis. The mind is transcended only if the body is made transparent in Consciousness. Therefore, if the true mind Dissolves in Radiance, even the body is Enlightened. And true Enlightenment is bodily Enlightenment.
When mind is transcended in Transcendental Consciousness, the past is Dissolved in Bliss. In that instant, the body is mindless, free of the past. Indeed, when the body is free of mind, the body is not created. Therefore, the body also Realizes the Radiance that is prior to self-definition and self-division, or the differentiation of the mind, wherein thought, inwardness, or subjectivity stands over against the body. The body becomes Transfigured in that Ecstasy. And then the body, in the same instant in which the last trace of self-differentiating mind is transcended in Consciousness, also Dissolves in the Radiant Bliss or Love wherein desire and thought and mind and self first appeared. The body is first and last.
Adi Da Samraj, Enlightenment of the Whole Body - Adi Da Samraj - 1977
Additional readings and study:
The Mind Becomes Quiet
"As the process of real meditation increases its radical intensity, the man will find that the mind tends less and less to concentrate in the centers below the head," really, below the brows. In other words, less and less he will find himself drawn and fixed in chronic attention to the activities of mind, emotion, vitality, and gross physical life. The qualities that fixate him exclusively in these areas will dissolve, be broken up, become harmonious. And so attention will tend to be drawn by qualities arising in these areas. They will exist in a kind of fullness, stillness, completion, in the form of conductivity, quite naturally. And so attention will not be drawn to points in the lower life. It will the mind then will gradually come to rest. And it is said that the quality of meditation is that the mind-stuff stops being modified, stops taking on form. The mind becomes quieted. All of those who talk about meditation, typically talk about meditation as a way of stilling the mind, of getting away from the continuous transformation of mental qualities. Well, we see how that relates to the real process. As the areas of fixed attention dissolve, from the grosser levels up to the subtler, in terms of the life, the subtlest form is the mental form, the fixation of attention gradually breaks up. Well, the last area in which the fixation of attention breaks up, is the area of the mind itself, which is the meditator between the lower and the higher. So one in whom meditation at this level has become matured, experiences the quieting of the mind. "In time he will have achieved such ease of internal relationship to life, and he will have come to exercise such creative control of use of the life process, that he will not be drawn excitedly to the impressions of the life complex. His enquiry will quickly move through these movements and he will center easily in the form of understanding, in a fullness that is silent and blissful. He will enjoy the radiant calm and certainty that is natural to the center of consciousness in the head. Such a man has achieved creative realization of the unconscious and subconscious life process. He has not abandoned life, nor does he minimize it. It has simply become an area of creative enjoyment that is usable to him, and free of necessary dilemma."
"The perfect among the sages is identical with Me. There is absolutely no difference between us"
Tripura Rahasya, Chap XX, 128-133
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