The Ultimate Passion of
Man The body, in its various
forms, is the vehicle in which we may attain the
experience of the numberless worlds. The human body
is the vehicle of our experience of Earth. And the
Transfigured body, Transformed beyond the shape of
mere Man, will be the vehicle of our experience of
all other planets, stars, places, spaces, times,
and planes. The free Life-Energy we are structured
to develope through surrender of mind and body to
the Radiant Life-Principle will be the primary,
necessary, and ultimate means of our migration
beyond Earth and Man. And that same Energy is the
Spiritual Body in which we Transcend even all the
worlds of our evolutionary embodiment. Adi Da Samraj -
Scientific Proof of the Existence of God Will Soon
Be Announced by the White House
The Ultimate Passion of Man
The body, in its various forms, is the vehicle in which we may attain the experience of the numberless worlds. The human body is the vehicle of our experience of Earth. And the Transfigured body, Transformed beyond the shape of mere Man, will be the vehicle of our experience of all other planets, stars, places, spaces, times, and planes. The free Life-Energy we are structured to develope through surrender of mind and body to the Radiant Life-Principle will be the primary, necessary, and ultimate means of our migration beyond Earth and Man. And that same Energy is the Spiritual Body in which we Transcend even all the worlds of our evolutionary embodiment.
Adi Da Samraj - Scientific Proof of the Existence of God Will Soon Be Announced by the White House
They write a lot about the paths beyond the sun and other planets, and the blissful worlds above them. All those worlds also are like this world. There is nothing specially great about them. Here, a song is being transmitted over the radio. Last time, it was from Madras. Now it is from Tiruchirapalli. If you tune again it will be from Mysore. All these places are in Tiruvannamalai, within this short time. It is the same way with the other worlds. You have only to turn your minds to them. You can see them all in one moment. But what is the use? You merely go about from place to place get tired and disgusted. Where is shanti (peace)? If you want it, you must know the eternal truth. If you cannot know that, the mind will not get absorbed in shanti.
Similarly someone enquired of Bhagavan some time back, People talk of Vaikunta, Kailasa, Indraloka, Chandraloka, etc. Do they really exist? Bhagavan replied, Certainly. You can rest assured that they all exist. There also a Swami like me will be found seated on a couch and disciples will also be seated around him. They will ask something and he will say something in reply. Everything will be more or less like this. What of that? If one sees Chandraloka, he will ask for Indraloka, and after Indraloka, Vaikunta and after Vaikunta, Kailasa, and so on, and the mind goes on wandering. Where is shanti? If shanti is required, the only correct method of securing it is by Self-enquiry. Through Self-enquiry Self- realisation is possible. If one realises the Self, one can see all these worlds within ones self. The source of everything is ones own Self, and if one realises the Self, one will not find anything different from the Self. Then these questions will not arise. There may or may not be a Vaikunta or a Kailasa but it is a fact that you are here, isnt it? How are you here? Where are you? After you know about these things, you can think of all those worlds.'
Ramana Maharshi - 31st January, 1946
ADI DA SAMRAJ: Well, the same kind of thing happens when the subtler dimension of experience is opened and magnified hugely. An intense desiring motive occurs there, a kind of subtler counterpart to lust, you see it's very distracting. You get distracted by pleasurable associations in the physical - what makes you think you wouldn't likewise be distracted in the subtle? The subtle is basically the subtle side, the energy side, of the senses, and of the faculties generally. So it's still about the same structure of existence, it's just on a subtler, so to speak more interior, level of it. And certainly while alive there's still some physical associations.
There are, therefore, pleasures associated with the subtle tour of body-mind, but you feel the same as you do in the gross tour. I mean, you have extraordinary days where you feel extraordinarily well in the gross dimension. So there are those days in the subtle search, where you have a good day, you know? [laughter]
DEVOTEE: A good trip today.
ADI DA SAMRAJ: Yes, some really delightful visions and you feel good, and you go into Samadhis perhaps a little bit. But the next day, you're in there grinding away at it, trying to get up enough Shakti to even make your breath even. [laughter]
So in other words you're always working on the mechanism, on its limitations, you're always possessed by your search, your dis-ease then. And sometimes there are breakthroughs, but they're always temporary. Altogether the course is another version of struggle like what you do in the gross play of the world. And, yes, there are high attainments in it certainly - they are not eternal. But there are such things, other planes. There is transition to such planes - while alive and after death. This is certainly possible, but it is not that the Truth has been Realized. It's temporary, as I said. It has certain kinds of limitations of it's own. It's still fundamentally rooted in the dis-ease of the ego, which must constantly be gone beyond. Contemplative states are achieved, this and that is achieved, as a temporary matter.
But all of the beings there, thus more sensitized, long for release in their celestial palaces. They are like brides in a tower, waiting for the Prince. Therefore, they don't exactly luxuriate in their situation. Their motion toward Contemplation is profound, a profound tapas. Even having done what was necessary to achieve a plane of delights, their longing is so profound, it's all ashes in their mouth. It's all nothing to them, you see.
"Once a person has been initiated into this Spirit baptism, he or she begins to experience a natural unfolding of transformative spiritual experiences. Through the practice of surrender into the Spirit-Presence, this Presence begins to transform the body and mind of the individual. It begins to draw the attention inward and upward into profound meditative states. Eventually, the attention of the being becomes focused in the subtle centers of the brain, and the person begins to experience the inner, subjective world of mystical visions and trances. He or she may see visions of other worlds, celestial beings, or entire realms of light and color. Voices or heavenly music and sounds may be heard through an internal sense of hearing. The body may be filled with blissful energies that may seem to lift the self or "soul" out of the body and ordinary body-consciousness into higher worlds. This stage of internal mysticism is the fifth stage of life."
"It is said that those who after death, who because of their super purity or whatever, their qualities, are born, or manifest, have manifest experience in some higher worlds that appear like heavens compared to this world. They must still go through the process of realization or understanding, of radical knowledge and become liberated into the true form. Even though they are in these heavens, so-called, conditional heavens of the cosmos. No matter where you can go you will be doing the same thing."
A talk given by Bubba Free John to his devotees
BUBBA: There is Absolute Bliss, the Absolute Person or Self, Who is Infinitely Radiant, whose Radiance pervades all conditions that arise as possible experience. That Radiance is itself unchanging; but all of the phenomena of experience, all of the phenomena of the Realm of Nature, are the changes, the superficial and unnecessary modifications, of this All-Pervading Radiance, which is supremely Blissful. Therefore, if we can Awaken from our sense of identification with the body-mind and be submitted into that Current of Radiance, and if we can Realize our identity with that true Self, or Consciousness, then we may enjoy perfect and eternal Bliss.
There is only one Truth, but there are two ways to realize it. Truth may be realized directly and absolutely, or it maybe realized gradually. The disposition of God-Realization involves a single intuition or turnabout in our consciousness, in which we are moved to become a sacrifice through surrender, or Love-Communion with the Divine. But there are two paths whereby we become perfectly absorbed in the Divine. One is sudden or direct, and the other is circuitous.
The gradual path of enlightenment is a way of moving through the levels of phenomena, through the chain of Creation, ultimately to Realize the Divine Condition, but, in general, not in this lifetime. It is a matter of progressing by stages, first transcending this gross birth of the "covered" soul, and then moving on to transcend the subtle births of the soul. This roundabout path, this "Great Way of Return," involves first of all hearing the argument about our ultimate Destiny, and then taking up a life of renunciation. Through strategic renunciation, attention is turned away from the gross realm of possibility into the Life-Current of the body-mind, and then attention is moved, via that Current, along the spinal line toward the internal brain centers and into the subtle conditions of the mind. This is the path of mystics or yogis. There are many versions of this approach to Enlightenment, but they are all essentially a matter of placing the attention in the internal LifeCurrent of the body-mind, moving it upwards, bypassing the lower or gross bodily phenomena, and fixing attention in the various regions of the brain core. (That is, attention is maintained at the position of the brain core, which is also named the "third eye" and the "ajna chakra. " It is the position of the higher or subtle mind. And from this position the various "lokas" or realms of subtle experience or subtle mind may be viewed or otherwise visited and known.)
The merging of attention and the Life-Current in the experiential phenomena of the brain core is not God-Realization. It is interpreted as such by mystics and yogis, but in fact it is simply a disposition in the tendency of the body-mind to move away from the gross level of phenomena and toward the mental or subtle psychic states. A yogi who has fixed his Life-Force and attention in the brain-mind has not realized God or the Self. He has transcended the grosser elements while alive, but after death he moves into other births in the subtle dimensions of the Realm of Nature. His attention lies in the spectrum of subtle possibility. Therefore, he moves into subtle forms in higher and subtler worlds of experience. Thus, it is not Self-Realization that occurs when the attention is placed in the Life-Current at the brain core. Rather it is experiential transcendence of the lower spectrum of the possibilities of experience. Independent and mysterious experience still lies in the future for such an individual. He has not been liberated into SelfRealization or true God-Realization. He is still moving toward It.
The direct Way or sudden path of Enlightenment, the Way of God or the Way of Truth, has nothing whatever to do with the destinies of attention, the destinies of the ego or the separated consciousness. It is the Way of insight into the very gesture of attention itself. It is the Way of engaging in the natural process of GodCommunion, which is surrender of attention. The sudden Way is not the manipulation of attention in gross or subtle levels of experience, but the surrender of attention itself at its root, which is in the heart. Once this process has been Realized perfectly, then the Heart itself is realized to be the Infinite, the Absolute, the Perfect Divine. In that Realization there is absolutely no necessity whatsoever to any experience. The present life or body-mind continues its term, and it is lived in the natural way that is appropriate for one who lives in Communion with God. But it does not contain within it the seed of its own repetition. Therefore, at death there is no migration. The body-mind is returned to the elements, high and low, and the consciousness is withdrawn from the realms of attention, just as the Life-Force is withdrawn at death from the physical body. Thus, the conscious being is absorbed in the Absolute.
In the case of the mystic or the yogi, however, the attention remains vagrant at death. It is still moving toward phenomena. Therefore, when such an individual dies, he migrates. He leaves with the Life-Current through the mental region of the eyes, or with the feeling of attention rising through the top of the head, Therefore, the soul follows attention, or the mind, into the higher worlds of experience.
It is only the true devotee, the one who is oriented to God rather than to the futures of attention, who transcends all possibility. He transcends all the realms of phenomena, not by acts of will or acts of attention toward objects and possibility, but through Awakening to the source of attention, the true Condition of consciousness. Thus, the true devotee Realizes the Condition in which experience is not necessary. Attention, or mind, is Trans formed at the heart, and the bodily Life-Current, liberated from all bondage to the mind, or the tendencies of attention toward experience in the body-mind, is released into the All-Pervading Radiance via the upper terminal of the brain (above the brain core), and in all directions to Infinity.
As long as you are attached to the mind and body, you must keep these states active. You must continue to have experiences in order to give yourself the sense of existence. If they tend to slow down, or if they tend not to have enough newness to them so that you become bored,, then you feel uncomfortable and threatened. And when the body is dying, you feel terrified, because you imagine that you need the body and its associations in order to exist and to be Blissful. Truly your Condition is inherently Blissful in God. No experiences of which we may speak are necessarily associated with It. It is an absolute Condition, in which there is no independent gesture of consciousness, but only simple absorption in the Infinite Blissfulness of God.
The devotee on the direct path to Enlightenment is Awakened by the Teaching of the Spiritual Master, and he enters into a natural order of life in which he transcends all of the urges toward experience, subtle and gross, mental and physical. He transcends the-body-mind altogether. He does not go up or down by tendency, but, rather, he becomes absorbed at the heart, and via the heart, in the Absolute Divine, Who is All-Pervading and Transcendental. And when the eyes of the heart open, and the devotee is identical to the true Self, then all the phenomena that arise are seen to be only modifications of that Radiant Self with which the devotee is identical. There is no necessity to the world then. It is simply a temporary condition, created by past associations, and when it has fulfilled its term, it ceases to be. Thus, at death the devotee does not go up or down or in ut. He is not changed in t at moment, but a simply abides in the Bliss of God Realization. He is Translated into the Domain of that Bliss absolutely, without associations with phenomena that tend to distract and literally dishearten him.
The Way of Divine Ignorance is the Communication of this sudden and most direct Way. In this Way, these mechanisms by which the yogis and mystics ascend into subtle planes of the mind are inspected, re-cognized, understood, and transcended, but not exploited.. It is intended to be a brief process. The way of yoga or mysticism takes many lifetimes, but the process in the Way of Divine Ignorance is radical; therefore, it is not intended that you spend your entire life moving through the stages of inspection. The stages of practice in this Way are not stages of the perfection of any experiential condition. They are stages of responsibility for the conversion of consciousness, in which a natural order is established in the psycho-physical being. That order is without urgency, without self-exploitation, and the individual rests more and more profoundly in surrender into the All-Pervading Current (rather than the internal current of the body-mind) and the very Consciousness that Eternally Transcends the body-mind.
Whatever you have not transcended, you must fulfill. That is the Law. Merely to have come into the Company of the Spiritual Master during your lifetime does not mean that you can escape all possibilities. You must live this Way. You must fulfill the Way in literal transcendence of the possibilities of experience. You must enter into the blessedness of God-Realization while alive. Otherwise you will tend toward human or somewhat higher than human destinies after this life. If any tendencies remain toward anything other than Communion with the Absolute, then those tendencies will be fulfilled in experience in the future.
To be absorbed in Communion with the Absolute is not what is difficult. What is difficult is to move attention up and to force it into subtle realms, separating yourself from the natural bodily attention - that is difficult. Arranging a benign future in the midst of experience, controlling your attention to yield beautiful destinies - that is difficult. To be a saint or a yogi is difficult. It involves a great deal of self-manipulative effort and a creative capacity for delusion. The Way of God-Realization is the Way beyond illusions, the Way beyond phenomena of all kinds, in which there is no identification with the cycle of attention that moves out of the Condition of pure Consciousness. There is no identification with the body, with the mind, with phenomena of any kind. There is natural, very simple, and very direct Communion with the Absolute. It is Perfect. It is not difficult.
Thus, it is said that there is no good reason to do what is necessary to get to Heaven, any more than there is any good reason to exploit yourself on Earth. The only Way whereby we are liberated is to be a sacrifice in Love-Communion with the Absolute God, Who is All-Pervading, Who is the Infinite Energy, and Who is Transcendentally Present as the very Self or Condition of our Consciousness. If we will practice that sacrifice, then we are liberated from our illusions, from our self-possession, from our urges toward the fulfillment of experience, and we cease to migrate from life to death to life through changes, but rather we are entered into the Divine Domain, the Absolute Perfection of Bliss, which may not be described from the point of view of psychophysical existence, or identification with the body-mind.
That Condition far exceeds, by infinite multiplications of itself beyond Infinity, the blessedness and blissfulness that may be realized through any satisfaction in human form. And we may be a sacrifice into that Realization of God even while living in a human form. It is not necessary to have a higher form, because the human form is structured in perfect intimacy with the Matrix of the universe. The Living Divine is manifested at the heart, so we need not go up into a more subtle body in order to make this sacrifice.
In the process of this Way of Truth we become a voluntary and spontaneous sacrifice, in which there is no holding on to any phenomenon whatsoever, no holding on to the body and its possibilities, no holding on to the breath, no holding on to manifest existence or to birth, no resistance of death, no reaction to the world, no reaction to the cycle of phenomena and inevitable changes. There is no holding on to thinking, no holding on to mind, no holding on to hopes for subtle distractions, no holding on to any mystical efforts toward sublime circumstances. There is simple, natural absorption in the Divine Reality-not effort, not urge, not any gesture of attention, but simply absorption itself. In that absorption, or dissolution of attention, all phenomena become unnecessary, and their seed, which is the gesture of attention, is transformed in God-Realization. The conscious being is not destroyed; it Realizes its Condition in Truth, which is not the inward being of the body-mind, but the Absolute Divine. The independent soul realizes that Condition only through its own sacrifice, its release from its own gesture of attention and association with phenomena. Only in that utter transcendence of the urge toward experience does the atomic soul Realize that it exists at Infinity.
"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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