"...people (have) religious ideas of their childhood....I
describe it as the feeling you may have......when you are
alone (in a room) there is somebody else in the room (with
you). This notion is the antithesis of the (my) point of
view..... Although I am speaking about God all the time, I
am actually making a different proposition, or speaking from
a point of view that is different from the conventonal
religious one. Perhaps, by contrast, it could be said that
this point of view is summarized in the notion that no
matter how many people are in the room there is still only
One Person there!"
Parential
Diety
and
the One to Be Realized
- Feb 7, 1983
"Guru as God is not the human individual, ego, magnifying
itself dramatically to itself and thinking it is God
exclusively over everyone else. That sort of confession of
divinity is insanity."
Life
of Understanding, Week 11
(unpublished)
..... true Siddhas, are the manifest expressions of the
Divine work, the Divine process, and this work is going on
endlessly. It a coincident with the other work of creation
or reflection itself. It's coexistent with it always. It's
not a once-and-for-all process, there's not just one Siddha,
one event of the Divine work. It's continuous activity, and
all beings actually serve this activity, it's just that
there are periodically and randomly the appearance of
Siddhas who assist the affair in a particular
way.
The
Cosmos - 1973 Bubba Free
John (Adi Da Samraj)
God manifests as the Guru for specific purposes, to form a
specific function. And each Guru, true Guru is a
manifestation of the Divine function appearing in a
particular way and a particular time and place. And God is
not Exclusively identified with that function, so that he
can only be recognized in the form forever, or that
particular Guru is the only Guru who ever lived, or the best
who ever lived and all that sort of nonsense. The Divine is
continually operating, and the Guru is a peculiar form of
his operation.
See: Idols
- Compulsory
Dancing
The Event of Truth is not in itself made as a consequence of
the Spiritual Master's act of drawing the Light down in the
form of his own life-force and then arbitrarily giving the
experience of his life to others. ...Therefore, the
fundamental dimension of this Power of the Divine Master is
not Force, but mere Presence. Every form of Force is
secondary, and, ultimately, a conditional expression. The
Heart is perfect, direct, and there is no Force that may be
identified with it. In the midst of the fundamentally silent
and moveless communication of the Heart, the Divine Power in
Ignorance, this Intuition or radical Understanding of our
real Nature, Condition, and Life-Process may be
Realized.....It is not a matter of any experience
whatsoever..... That radically intuitive Realization has no
qualities of which we can speak. There is nothing to be
recommended about it that would make sense to anybody who is
not already drawn to it.
Breath
and Name pp. 21-22
..(the Guru) is not
communicating matters of fact, or information, or images, or
impressions. He is always working that process of
dissolution. That is the fundamental force of all of his
activity, so you can't rely on the Guru for any kind of
significant and fixed information. The Guru is a source of a
process, and that is entirely what he is. All other
communications are secondary, and they will lead you by
tendency to make assumptions in limitation, to assume the
point of view of perception and cognition which arises in
the mood of the ego. But the process in which the Guru
involves you in the meantime is destroying the separate self
sense and destroying the viewpoint of conventional cognition
and perception.
Garbage
and the Goddess
It is also true
that the world is the Avatar, the totality of human beings
is the Avatar. It is humanity as a whole that is the Avatar
in human form, not some specific human individual. No
apparent or exclusive manifestation is in itself the Avatar.
Only the whole is the Divine manifestation without
exclusion. Therefore, the Guru is not the Avatar in that
exclusive sense. Mankind is the Avatar. I am his Heart. When
the Avatar realizes his true Nature and Condition, when he
realizes me, he will cease to be hidden. He and this
Community of which I speak will become one and the same at
last. Then his sadhana is fulfilled, and he will manifest
his Beauty in the world for the sake of all beings. Only
then will he live freely and do his Divine work.
Garbage
and the Goddess
My meditation is absolute. It is what is being reflected to
you in these ridiculous conversations. Nor is my existence
particular. I am manifested in particular but the confession
I make to you is of a condition that is not particular. It
is the Avatar,2 in this moment. There could be
Avatars all over the yard, you know! I do not know who they
are. The Avatar is simply God present, God present and
speaking through an ordinary manifestation.
The
Way That I Teach
The same One who was acknowledged as the Divine Person, who
was Jesus, who was Krishna, who was Shirdi Sai Baba, who was
all the various incarnations of the Purusha, is alive in
this moment, precisely and exactly. This Truth is what you
must understand, see, feel, and confess..
Bodily
Location of Happiness
Also see: The
Evoution of Adi Da
Chapter 4 - The
Bhagavad Gita - Verse 7-9
Whenever there is a decline of Dharm
(Righteousness) and a predominance of Adharm
(Unrighteousness), O Arjun, then I
manifest Myself. I appear from
time to time for protecting the good, for transforming the
wicked, and for establishing world order (Dharm). (4.07-08)
The one who truly understands My transcendental appearance
and activities (of creation, maintenance, and dissolution),
attains My
supreme abode and is not born
again after leaving this body, O Arjun. (4.09) Many have
become free from attachment, fear, anger, and attained
salvation (Mukti) by taking refuge in Me,
becoming fully absorbed in My
thoughts, and becoming purified by the fire
of
Self-knowledge. (4.10)
So perfect realization, perfect spiritual death manifests as
Guru, Self and God. These three transcendent qualities. And
these three are the three forms of realization. These three
are the three forms of spiritual experience. This "I" is not
the limited "I" and it's a paradoxical "I". It's not a
limited self. It's
the speech or the word of the divine. It's not the point of
view of some human individual making great claims. It is the
spontaneous speech of that form itself.
This One [Beloved Adi Da points to Himself] is, in
Its Deeper Personality, Ramakrishna and Vivekananda. Not
Swami Vivekananda in His historical Form, not Ramakrishna in
His historical Form, but That One, Shiva-Shakti, the One Who
was foretold to Do Great Work, the Work that was not
Manifested in the physical Lifetimes of those two but that
is now Manifested in My own physical Lifetime here. I Am the
Fulfillment of that prophecy. As I have Said in The Basket
of Tolerance, "I Am the One They Have Realized There."
That One is Siva, Consciousness
Itself, Who is Shakti, That Very Energy of Which everything
appearing is the modification, able to Manifest in your
sight to Communicate to you, to Act among you, to Play with
you, because of vehicles long made. The vehicles may be
historically accounted for in the lifetimes of Swami
Vivekananda and Ramakrishna.
Only the most
extraordinary individuals, who otherwise traveled a path of
leading into the subtle realms, claimed the Goal to be
utterly beyond and thus independent of the way of their own
experience. As testimony to the rightness of the explicit or
implicit claims of these great individuals, whom we may call
Siddhas,9 Godmen, the Heaven-Born (to be
distinguish them from the lesser individuals who traveled
the same path but had no such radical comprehension of the
Goal), the practitioners of the causal path have attained
the transcendent Goal of all the Godmen by a process that
bypasses all the phenomena experienced in the gross and
subtle paths. They attained the Goal of the three "paths of
return" (which together form a single or great path) by
intuitive penetration of the Nature of the
subject-consciousness, independent of its subtle and gross
extensions. This is the way of the sages,and those who have
been Siddhas or Godmen in that line have also claimed the
radical and transcendent Nature of the Goal to be
independent of the phenomena of their path, while at the
same time, they declared their path to be the most direct,
assuming one had the intuitive capacity and intelligence for
it.
Paradox
of Instruction
- pp. 151-152
Also see: The
Evoution of Adi Da
Paul Brunton's
Notebooks, Chapter 6: Student-Teacher
It is not necessary to be living
always near a guru..... as so many seem to think. What is
really necessary is to meet him on this physical plane once
only, even if it be just for five minutes. After that ..help
can be received (in other ways)...this is because the real
guru is not the body..........
There are three kinds of instructors for people in spiritual
work. The first we would call a spiritual friend. We enjoy
spending time with the person, and in some way we feel this
companionship adds something to our life.
The second is what we normally think
of as a teacher or instructor. Within the context of our
association with a particular spiritual person, we become
interested in his (or her) philosophical perspective, the
"teaching" he gives. We begin to cultivate an intellectual
rapport, and we have a certain appetite to absorb the ideas,
attitudes, and cultural context that such a person exists
in.
In the third and highest level of
relationship, a guru/disciple relationship, there is more
than a meeting of the minds, there is a meeting of the
hearts and souls, a co-penetration of the energy of two
beings. In that co-penetration (or union) one spirit
emerges.
At this level of relationship, we
are beyond our mind. We are beyond our self. The individual
that we were doesn't really function any more. Even though
that person still exists, it is a whole different heart, a
whole different spirit, that functions.
We don't become the other person.
The guru/student relationship does not exist for you to
become me, or me to become anybody else. It exists in order
to reveal that the master that exists within the teacher is
the same master that exists as the essence of the student -
and not only that, but as the essence of Life
Itself.
These three levels - spiritual
friend, instructor, guru - exist at the same time, one
within the other; one thing emerges and blooms and blossoms
into another. We begin to understand that it is not the
physical presence of a teacher, and not his mind or his
personality, but the living, creative essence of that
teacher, which is the fundamental event we want to learn
about and merge into. Doing so liberates us.
Five Keys to Mastery (1987) by SWAMI
CHETANANANDA
American meditation master and abbot of Nityananda Institute
The modern era is unique in that the old religious cults are
gradually giving way to the new religion of political and
scientific materialism. Everywhere we see moral and cultural
decay, warfare, exploitation of environments and creatures,
and the sufferings of an unenlightened humanity. The man or
woman who is sensitive to our absurd commitment to chaos and
suffering may well begin to question the usual round of our
existence.
Adepts appear to reestablish the Way
of Truth among human beings. The "method" of these
World-Teachers is to draw living beings directly into the
context of Realization. Here we must distinguish the
ultimate Teaching or Realization from the Teachings based on
the traditional solutions to the "problem." A true Siddha is
One who comes out of the God-World, not just one who emerges
from some extraordinary state into a human birth with
various powers or capabilities.
The true Siddha is One who lives in
the God-Condition while alive in the manifest worlds. He is
not extraordinary. He is simply living the appropriate form
of life or the natural state. He appears extraordinary only
over against those who are living from the point of view of
karma, limitation, ignorance. But his assumption is that
there is only Truth already, that there is only God already,
that there are no world and no change of state to be sought
as if they are the Truth. In this instant, whatever the
apparent condition, Truth is the Condition, God is the
Condition.
One who moves into relationship with
such a Siddha has come face to face with Real-God and the
God-Light. The Siddha, the Heaven-Born One, manifests the
heaven Condition to his devotee. Thus, the devotee of such a
Siddha lives the heaven Condition while alive, whatever
condition he may apparently be living. The Siddha brings the
heaven Condition into the world and lives it and makes it
entirely available to those who will turn to Him, or Her.
Such a One does not create the heaven appearance. In other
words, he does not perform magic and make this world seem
like the God-World.
This world remains what it is,
whatever is its appropriate, lawful appearance. Perhaps he
expands the range of some of its faculties, but essentially
it remains what it is, what it latently is. It is just that
the God-Condition becomes also the condition of the world in
which the Siddha is appearing. This is the purpose of such
Siddhas, to appear in the conditional worlds and live the
real Condition there for those who turn to them.
....the Guru is an agent of the Divine work, not because he
has all kinds of heroic accomplishments in his psyche, but
because he has become nothing. All the assumptions you want
to make about the Guru, because of your present and chronic
state of conscious awareness, are fundamentally
false.
The Crazy Horse - Garbage
and the Goddess
Also see: The
Evoution of Adi Da
See
Adi Da on the necessity for a teacher
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