The following are excerpts that have been edited and adapted by Beezone from various talks by Adi Da Samraj on the nature of 'turning to the Guru'. These talks range from 1973 to 2006.
"Those who truly live the condition of Satsang, who understand their own actions, and who turn to the Guru in Truth, with the sacrifice of all seeking, enjoy the Perfect Gift, the Grace of Prasad."
QUESTIONER: In the Dawn Horse Testament it says, "The sixth gift of the Way of the Heart is Sat-Guru-Kripa" and so everyone just says, "Turn to the Guru, "Guru-kripa" and the Power of the Guru or Shaktipat Diksha, spiritual initiation, transmission will occur.
ADI DA: It is not so much that you turn to the Guru. The Guru turns to you. By the time you realize that you have turned, you have become nothing. It is not really the drama of turning to the Guru, it is the drama of living under the pressure of the Guru's having turned to you. A piece at a time, you begin to feel like you have done some turning. That may be the way it seems to you, but that is really not the way it is.
It is true. Under the pressure of the Guru's turning to you, you only feel the absence of your turning, the absence of your submission, the absence of your sacrifice in total. The sensation of that self-knowing, that understanding, that insight, serves the crisis that the Guru is producing in relationship with you. So you are indeed under an obligation to turn perfectly, but that demand is paradoxical.
It is nothing that you can fulfill. It is something that you must fulfill. So it is sadhana, it is heat, it is tapas, not perfection. It is not you that becomes perfect. God is already perfect, and God absorbs you. You become perfect by becoming nothing, by absorption in the Divine. Nobody does that. How could you possibly do that? How offensive to think that you could possibly do that.
QUESTIONER: As the Guru sheds the physical body, is it the Divine Force that becomes alive in the disciples and other people who live in relationship to the Guru?
ADI DA: Sure. Then the devotees of such a one become the functional means for the presentation of that Force in the world. They have that living relationship with the Guru, who is now gone in his ordinary human form. Their relationship is unbroken, so the activity, the Divine Siddhi that was the Guru continues to manifest through them as a community.
It stands present in the community, not necessarily in the form of another individual who does this, or has the same responsibility. In some cases a Guru leaves behind a devotee who has the same function and extends it. But the purpose of all such Gurus, even if they do follow one after another, is to create a community in which the Siddhi is alive, in which it is the living presence, the living condition.
The only problem is that these communities tend to become not communities, but cults. They tend to be centered in the personality of a Guru, directed to that Guru as a form of fascination.
It is the community re-enacting the ritual of the ego that people all enact individually. So they never become a community, and they never turn outward and become functional and truly live this Siddhi. They remain inward directed, always concentrating on this one who is gone. I have told you that the Guru comes to manifest that Satsang that existed prior to his physical birth. People don't relate to that. After the Guru's death they try to relate to that Satsang that he apparently generated during his lifetime.
So they go around trying to remember what he looked like and carrying that whole cult of his personality, instead of truly living the Divine Satsang that he was here to communicate while he was alive.
"We are never at any moment in the dilemma we fear ourselves to be. Only this radical understanding in the heart of life is the ground of real peace and joy. All else is seeking and strife and fear.
Therefore, it is not a matter that concerns us exclusively, apart from anything else. It is not an alternative to any experience. It is always already the case. This radical understanding is the only real liberation, and it alone is the truth and realization of this moment. Every motive is seeking. Every turning away is avoidance. Every turning upwards is avoidance. Every turning downwards is avoidance. Every turning towards is avoidance. All these things are seeking, for they are not abiding now in the form of reality. Thus, to turn at all is to act. And every turning will awaken the reaction of turning the opposite way in time.
The truth is radical non-avoidance moment to moment. It is to live this moment, this event without conflict, directly. Where there is understanding there is no turning, and every action turns no way at all, for there is only radical consciousness behind it, turning no way, knowing only great bliss."
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