Blank holding line

Editors note: All words below are Adi Da's except those in italics or in (parentheticals).

 

Three Points of View
A Beezone Study

Originally published in The Basket of Tolerance Study Series, Session Three, pp. 6-12, untitled.

 

Excerpt from a talk by Da Avadhoota (Adi Da Samraj)

July 3,1988

HEART-MASTER DA: There is a book on the Epitome List of The Basket Of Tolerance that I suggest you read The Wisdom of Unity. It is traditionally attributed to Shankara. In one of the verses, the author says, addressing the Divine (from three points of view).

 


From the point of view of the body I am your servant.


From the point of view of the mind I am a part of you.

From the point of view of the Self, or Consciousness, verily I am you.

 

Faith, Devotion and Service

There is a great deal of fundamental Wisdom compacted in that verse. It relates to what I describe as the seven stages of life, and the basic points of view associated with the stages of life.

The point of view of the earlier stages of life - the first three and the original dimension of the fourth stage of life - is associated with the bodily point of view.

Therefore, in the context of the first three stages of life, and the basic dimension of the fourth stage of life - or, in all the stages of practice through practicing stage three - the point of view of the body is the basis for self-transcending practice.

 

It is the ordinary, conditional context of the self-transcending practice, moved by faith, active as the devotee, whether in the Way of Insight or the Way of Faith. One does the sadhana of the servant of the Divine, in constant service to the Sat-Guru, in constant contemplation, in Satsang.

 

Transmission

Transmission is active from the very beginning in that process. According to the stage of life, the stage of practice.

1. The individual is aware of the Divine Influence in different ways

2. Through different kinds of experience.

 

In the first three stages of life the point of view is that of the body, or in which awareness is associated with the body, surrendering to the Divine, rather than simply being the ego. Through that process there is self-transcendence, ego-transcendence, and the point of view is transformed. There is a transition, progressively, to a more advanced point of view.

The process, the point of view, becomes more Spiritualized as it enters into the basic domain of the fourth stage of life.

It is there that my Transmission is acknowledged in Spiritual terms and practice becomes Spiritually active.

Before then, the devotional (faith, devotion and service) life is principal.

1. The feeling-opening develops,

2. the disciplines are engaged,

3. Balance is achieved.

4. The heart is opened so that the practice can become truly Spiritual.

 

The practice develops in this fashion:

1. A transition has effectively been made from the body-based point of view

2. To the mind-based point of view.

Therefore, in the context of the advanced fourth stage of life and the fifth stage of life, the process is one of pursuit of union with the Divine through the vehicle of mind. That is what those stages of life are about, in and of themselves.

Even that orientation is transcended by the specific sadhana of the Way of the Heart, just as, in this Way, the sadhana associated with the first three stages of life and the basic dimension of the fourth stage of life is associated with a specific sadhana that transcends all conventional aspects of the orientation naturally associated with those stages.

As Shankara said, "From the point of view of the mind I am a part of you".

When the point of view of mind, transcending this body, is realized in the advanced fourth stage of life and the fifth stage of life, then the bodily-based orientation and the pursuit of bodily self-fulfillment has become a matter of renunciation, real transcendence. The body-based point of view is fundamentally transcended as a direct matter of responsibility and the body itself is significantly Spiritualized. The process then becomes one of pursuing union with the Divine through the vehicle of mind. The ultimate result is conditional Nirvikalpa Samadhi, the fullest form of Spiritual ascent. On the way, there are many subtle levels of experience associated with the pursuit of union through the vehicle of mind.

"The fourth stage of life and beyond really doesn't have much significance in the common world. It's not desirable. It has not use. And this is why it's so subject to taboos. It's why any of the stages of life higher than the third are so subject to taboos because they don't have any use in this common world which depends on everybody's participation to guarantee, in some kind of way guarantee, survival, you see. Everybody's got to get down there and be politically, socially active, productive, intentionally a part of this movement of humanity to fulfill various goals that are associated with survival."

Non-Useful

Body

From the body-based point of view, the body is the senior informer of the mind, the definer of mind.

In the earlier stages the body is made a devotee by becoming a servant of the Divine.

It is simply that, from the body-based point of view, the body is the senior informer of the mind, the definer of mind. Therefore, the mind, as a devotee in the context of the first three stages of life and the basic fourth stage of life, is a body-based mind. It is a devotee through the devotion of bodily life to service, to devotion.

Mind

In the advanced stages the mind becomes a devotee. However, the mind must be a devotee in the fullest Spiritual sense even before then.

But when mind itself becomes the vehicle, transcending even the body, then the mind becomes the devotee in a unique sense.

Mind itself, rather than the body, becomes the definer.

Thus, experiences of all kinds develop in that ascending process, and they are all forms of mind, just as in the earlier stages there are many unique experiences that are all forms of body-bodily defined, psycho-physical existence.

Therefore, in the advanced fourth stage of life and the fifth stage of life, profound experiences of all kinds are potential in the realms of mind, from experiences of subtler planes of existence through experiences of conditional ascent and conditional Nirvikalpa Samadhi.

"The highest extreme of the ascent of attention is called "nirvikalpa samadhi," or total Absorption of self-consciousness in Radiant Transcendental Consciousness. But, in fact, the seed of differentiated self remains in such ascended Absorption of attention. Attention is yet extended outside the heart, or the root of self-consciousness, as a gesture toward an independent Object, and, therefore, such "samadhi" is not only temporary, but it remains a form of subject-object Contemplation".

In that case, Shankara's point of view is fulfilled in the realization, "From the point of view of the mind I am a part of you." That part achieves union by ascent.

Conditional Nirvikalpa Samadhi is a remarkable experience, as are many of the other, lesser forms of Samadhi by ascent.

 

Union through Mind

You are always achieving union through mind, but you are achieving union with limits, limitation, egoity. You are being defined by what dies, what suffers, what is inherently limited. Even so:

The very process whereby you are being defined in limitation contains a law that functions in a process of liberation.

That law is that you become what you think. You take the form of whatever your attention goes to. Therefore, the mind must be a devotee. You must relinquish your attention to these patternings that are defining you in limitation. Enter into contemplation of the Form and State of the Realizer and exceed the bondage of your own contraction of attention.

You are inevitably becoming what you think you know, or what you know you think, what you feel, what you presume. That is going to happen anyway, you see. It is always happening.

Therefore, you should grant attention to the Ultimate and be transformed thereby. Instead of

1. Simply being defined by mind in limitation, because it is going to lesser objects and states,

2. Do the sadhana of the servant of the Divine until

3. That process becomes so profound that the mind becomes a Spiritual devotee, moved toward union with the Divine. This is the next stage in the natural progression of evolution.

 

Beyond the first three stages of life and the basic fourth stage of life, there is the potential of the advanced fourth stage of life and the fifth stage of life.

However, just as

1. Ultimate or perfect Liberation does not take place within the limited definitions of bodily existence,

2. Ultimate Liberation or Realization does not take place within the limited context of the mind.

 

Consciousness

"From the point of view of the Self, verily I am you"

There is a process beyond the fifth stage of life. Certain aspects of the sadhana associated with the advanced fourth stage of life and the fifth stage of life may be bypassed if there is Grace and a profound and purifying sadhana that allows the more direct transition to the sixth stage of life.

Such sadhana, done from the ultimate point of view --

1. Not from the point of view of the body,

2. Not from the point of view of the mind,

3. But from the point of view of the Self, That which is inherently Identical to the Divine-coincident with Grace, allows the more direct transition to the sixth stage of life.

The ultimate sadhana (Perfect Practice) is necessarily based on Identification with the Self, or Consciousness Itself.

The secondary sadhanas are first done from the point of view of the body, then from the point of view of the mind - in other words, from the point of view of the body-based body-mind first, and then from the point of view of the body-transcending mind. That is the natural progression. But the ultimate sadhana is the sadhana that takes place when there is free, spontaneous, inherent Identification with Consciousness Itself.

Then, as Shankara said:

 

From the point of view of the body I am a servant.

From the point of view of the mind I am a part of you. I pursue union with you.

From the point of view of the Self, verily I am you.

 

There is a unique sadhana to be done from the point of view of Consciousness Itself, then, but one cannot choose it arbitrarily. It depends on one's real point of view. The point of view that is essential for the sixth stage sadhana and the seventh stage Demonstration is that of Consciousness Itself. Unless that point of view is truly, directly, consistently, stably the point of view of your own existence, you cannot really do the sixth stage sadhana, you see. You can imitate it. You can be sympathetic with it sometimes, but you cannot effectively do the sadhana.

 

If your point of view is that of the body, you must do sadhana in the context of the first three stages of life and the basic fourth stage of life.

If your point of view exceeds that through devotion, renunciation, purification of the karmas, and Spiritualization of the being such that the mind-transcending body comes to the front, then you can do the sadhana in the context of the advanced fourth stage and the fifth stage of life.

Only when the point of view of the Witness, of Consciousness Itself, is truly Awakened by Grace can you do the sixth stage sadhana and, of course, only on that basis is the seventh stage Realization and Demonstration possible.

 

The Seventh Stage Way

Sadhana and Grace

In the Way of the Heart, all of these stages - all of the practices done from the various points of view in that total complex, the entire Process are associated with Grace, Transmission.

Thus, there is no such thing as coming into my Company, having some experience, and that's it - now you are Realized and you got what there is to get. No, it is a process, and you must do the sadhana.

Your experience in my Company cannot be any more than your sadhana allows it to be. You determine what you receive. Isn't the traditional metaphor that you come to the ocean with a thimble? Your point of view as well as the form of your sadhana, your stage of life, and stage of practice, all determine the form of your reception of this Grace.

Therefore, you must take up the sadhana from the beginning and advance in your point of view.

Be purified of limitation by the actual sadhana.

The sadhana is inherently self-transcending.

It constantly transcends limits.

It is a process of consistent discipline.

All of that discipline takes place in the context of Satsang, devotional Communion.

This is the Great Secret of the true practitioner.

It is that contemplation, this relationship, that makes it possible for you to take on these disciplines, that makes them fruitful.

It is also the context of Gracefulness, inherent Love-Blissfulness, that makes it all tolerable, interesting, profound, fruitful, blessed, not dry, not dark. And in those moments when something of that quality arises, Satsang continues.

The Way is always, from its beginning, a response to Grace.

It is always practice in the context of my Transmission.

You needn't be in the same room with me at all times.

I do not have to glance at you or notice you all the time.

Fundamentally it is a matter of your response.

I am simply here.

You must, by sadhana, stay in the Room with me.

You must make use of this Gift, this resource that is always at work for your sake.

 

Transmission

The ultimate physics or structures wherein this Transmission is taking place will perhaps be revealed to you more and more as you grow.

There is only just so much of it you can understand, know about, and experience from the body-based point of view.

Experiencing things from that point of view presently, how much do you understand about Reality altogether anyway?

You are in a position to receive this Grace, but you are hardly in a position to speak with authority about Divine matters, the Divine Process.

However, you can very well understand and function intelligently and responsibly as one who is doing sadhana in response to a Revelation that authenticates itself to you simply in your regard of it, your reception of it.

How is the link to me established for you?

 

How does it become real-not just imagination, self-consoling gestures, body-based mind, you see, but real?

When does it become that for you?

If it does become that for you and for real, that is there to be confessed and expressed.

If it is unreal, or merely imaginary, that will be obvious in the signs in the individual's life, because there is no true involvement with me that does not change you.

If you live this Satsang for real, you will change your life.

Your life will be changed.

You will act differently.

You will be responsive.

Your confessions about such matters, we must look at your action, your demonstration.

Traditionally, to oblige one another and to make these measures in order to serve one another in the matter of relative maturity and advancement is a function of the sangha, the community of practitioners.

Left on your own, you can imagine anything.

Unless the community functions for real and obliges you, and you also permit yourself to make use of that measure, that reflection, you can still live in a world of fantasy about these matters.

The Spiritual Process, the Great Process, is not at all a matter of imagination.

It is more tangible and vivid than all the vagaries of your ordinary, egoic experience.

It is the most proven of all realities, and yet from the common or conventional point of view it is the least acceptable, the most in doubt.

Even openly declared and presented, it remains a secret.

Like the Pharaoh, the heart is hardened, then the Real is not obvious, and you are left to identify with limitation, illusion, self apart.

 

1. You first become a devotee by becoming a servant.

2. Then you become a devotee in the process of union,

3. Then, at last, you are a devotee by virtue of perfect Identification, which is the ultimate form of devotion.

 

The sixth stage process and the seventh stage Demonstration are the greatest of all expressions of the devotee.

It is not true that being a devotee has something to do with the first four stages of life, and perhaps something to do with the yoga of the fifth stage of life, but in the context of the sixth stage of life you just do it yourself, you see.

All that do-it-yourself stuff is the propaganda of the ego.

 

It is all about Grace, because there is no separateness,

No separate one to be Realized.

Only That which is the Whole and Beyond can Instruct and Awaken you.

You cannot Instruct and Awaken yourself fruitfully.

You cannot Instruct yourself and

You certainly cannot Awaken yourself.

 

 

Adi Da Samraj, Unpublished talk, July 3,1988

 


Originally Talk - published in The Basket of Tolerance Study Series, Session Three, pp. 6-12, untitled.

Excerpt from a talk by Da Avadhoota (Adi Da Samraj)

July 3,1988

HEART-MASTER DA: There is a book on the Epitome List of The Basket Of Tolerance that I suggest you read. I believe it's called The Wisdom of Unity. It is traditionally attributed to Shankara. In one of the verses, the author says, addressing the Divine: "From the point of view of the body I am your servant. From the point of view of the mind I am a part of you. From the point of view of the Self, or Consciousness, verily I am you." There is a great deal of fundamental Wisdom compacted in that verse. It relates to what I describe as the seven stages of life, and the basic points of view associated with the stages of life. The point of view of the earlier stages of life--the first three and the original dimension of the fourth stage of life-is associated with the bodily point of view. Therefore, in the context of the first three stages of life, and the basic dimension of the fourth stage of life-or, in all the stages of practice through practicing stage three-the point of view of the body is the basis for self-transcending practice. It is the ordinary, conditional context of the self-transcending practice, moved by faith, active as the devotee, whether in the Way of Insight or the Way of Faith. One does the sadhana of the servant of the Divine, in constant service to the Sat- Guru, in constant contemplation, in Satsang.

Transmission is active from the very beginning in that process. According to the stage of life, the stage of practice, the individual is aware of the Divine Influence in different ways, through different kinds of experience and so on. Therefore, in The Dawn Horse Testament I have described to you the various kinds of practice. I have described the various kinds of experience and the mechanisms of that experience, associated with the first four stages of life, or through practicing stage three. In other words, I have described all those stages in which the point of view is that of the body, or in which awareness is associated with the body, surrendering to the Divine, rather than simply being the ego. Through that process there is self-transcendence, ego-transcendence, and the point of view is transformed. There is a transition, progressively, to a more advanced point of view.

The process, the point of view, becomes more Spiritualized as it enters into the basic domain of the fourth stage of life. It is there that my Transmission is acknowledged in Spiritual terms and practice becomes Spiritually active. Before then, the devotional life is principal. The feeling-opening develops, the disciplines are engaged, and a balance is achieved. The heart is opened so that the practice can become truly Spiritual. After even the bodily point of view is

Spiritualized in the context of the third practicing stage of the Way of the Heart, there may be a transition to the fourth practicing stage, perhaps even the fifth. In other words, there may be a transition into the context of the advanced dimension of the fourth stage of life or into the context of the fifth stage of life.

The practice develops in this fashion: A transition has effectively been made from the body-based point of view to the mind-based point of view. Therefore, in the context of the advanced fourth stage of life and the fifth stage of life, the process is one of pursuit of union with the Divine through the vehicle of mind. That is what those stages of life are about, in and of themselves. Even that orientation is transcended by the specific sadhana of the Way of the Heart, just as, in this Way, the sadhana associated with the first three stages of life and the basic dimension of the fourth stage of life is associated with a specific sadhana that transcends all conventional aspects of the orientation naturally associated with those stages.

As Shankara said, "From the point of view of the mind I am a part of you". When the point of view of mind, transcending this body, is realized in the advanced fourth stage of life and the fifth stage of life, then the bodily-based orientation and the pursuit of bodily self-fulfillment has become a matter of renunciation, real transcendence. The body-based point of view is fundamentally transcended as a direct matter of responsibility and the body itself is significantly Spiritualized. The process then becomes one of pursuing union with the Divine through the vehicle of mind. The ultimate result is conditional Nirvikalpa Samadhi, the fullest form of Spiritual ascent. On the way, there are many subtle levels of experience associated with the pursuit of union through the vehicle of mind.

Just as in the earlier stages the body is made a devotee by becoming a servant of the Divine, in the advanced stages the mind becomes a devotee. However, the mind must be a devotee in the fullest Spiritual sense even before then. It is simply that, from the body-based point of view, the body is the senior informer of the mind, the definer of mind. Therefore, the mind, as a devotee in the context of the first three stages of life and the basic fourth stage of life, is a body-based mind. It is a devotee through the devotion of bodily life to service, to devotion. But when mind itself becomes the vehicle, transcending even the body, then the mind becomes the devotee in a unique sense. Mind itself, rather than the body, becomes the definer. Thus, experiences of all kinds develop in that ascending process, and they are all forms of mind, just as in the earlier stages there are many unique experiences that are all forms of body-bodily defined, psycho-physical existence. Therefore, in the advanced fourth stage of life and the fifth stage of life, profound experiences of all kinds are potential in

 

 

 

 

the realms of mind, from experiences of subtler planes of existence through experiences of conditional ascent and conditional Nirvikalpa Samadhi. In that case, Shankara's point of view is fulfilled in the realization, "From the point of view of the mind I am a part of you." That part achieves union by ascent.

Of course, conditional Nirvikalpa Samadhi is a remarkable experience, as are many of the other, lesser forms of Samadhi by ascent. There is a principle in all that, however, that you experience already, that everyone experiences. You experience it already because even though you may be a personality, basically identified with the body, you function psycho-physically, you function mentally, all the time. You can't stop it. You can't stop thinking. As soon as you think of maybe getting a little meditative and you try to sit quietly, the mind seems to go insane. It just doesn't stop. It produces all kinds of nonsense, always moving you. You are just sitting there, thinking, thinking, thinking, feeling, feeling, feeling, wanting, wanting, wanting. The whole time you are reacting to this and that. From anyone else's point of view, there is absolutely nothing happening, but you are going through a cycle of extraordinary depth of reaction and design and imagination and so on. Don't you know? (laughter) Well, that same kind of thing is going on all day long, except that you remain bodily active. Your mind and your body function together, and so you tend to act automatically. Whereas just sitting there, not doing anything, you become aware of the craziness of it all. Nevertheless, all the rest of the day you are still crazy, because you are moved by the same thing that you notice when you are sitting there quietly. It is animating your entire existence. When you go to bed at night you may get some relief from mind and body here and there, but there are all these dreams, (laughter) which are just as crazy, sometimes interesting-but thinking is sometimes interesting, too. All kinds of things can be sometimes interesting. Most of the time it is crazy and chaotic.

Therefore, mind is functioning even though you are identified with the body. Mind is doing the same thing that it does in the advanced process of life- it is pursuing union. The great principle of meditation is that you become what you meditate on. Therefore meditate on the Form and State of the Sat-Guru, Realize the Divine Samadhi. Why is that principle true? It is based on an understanding of how things work altogether. You are never involved in anything that is merely or sheerly physical. Every condition arising in your experience is psycho-physical. Notice how the mind operates. The mind takes the form of whatever attention goes to. Whatever attention goes to, it becomes a form of mind, and mind takes on that form.

You are here at this moment perceiving and thinking. You have a sense that you are aware of reality in the ordinary sense. You have a feeling that you are observing this room as it is and so forth, but your thoughts and your perceptions of all of this psycho-physical awareness are of your own design. It is all an expression of the mechanisms of the body-mind itself. Someone sitting at another point, in another place in the room, has other thoughts, other perceptions, other qualities of awareness entirely.

In other words, each apparent individual is taking a form according to his or her thought or presumption or point of view. You all have become what you think you know, what you presume to know. Mark Twain once said something amusing about somebody. He said, "This person knows a great deal, but most of what he knows ain't true." (laughter) This is the way it is with everyone, in general. This is the way the ego is. Look at one another. I can see all of you here right now. You can see how each one has become what he or she knows, what he or she thinks he or she knows and presumes to be so. A traditional word for this is "karma".

Thus, you have achieved union through mind. You are always achieving union through mind, but you are achieving union with limits, limitation, egoity. You are being defined by what dies, what suffers, what is inherently limited. Even so, the very process whereby you are being defined in limitation contains a law that functions in a process of liberation. That law is that you become what you think. You take the form of whatever your attention goes to. Therefore, the mind must be a devotee. You must relinquish your attention to these patternings that are defining you in limitation. Enter into contemplation of the Form and State of the Realizer and exceed the bondage of your own contraction of attention.

You are inevitably becoming what you think you know, or what you know you think, what you feel, what you presume. That is going to happen anyway, you see. It is always happening. Therefore, you should grant attention to the Ultimate and be transformed thereby. Instead of simply being defined by mind in limitation, because it is going to lesser objects and states, do the sadhana of the servant of the Divine until that process becomes so profound that the mind becomes a Spiritual devotee, moved toward union with the Divine. This is the next stage in the natural progression of evolution.

Beyond the first three stages of life and the basic fourth stage of life, there is the potential of the advanced fourth stage of life and the fifth stage of life. However, just as ultimate or perfect Liberation does not take place within the limited definitions of bodily existence, ultimate Liberation or Realization does not take place within the limited context of the mind. There is a process beyond the fifth stage of life. Certain aspects of the sadhana associated with the

advanced fourth stage of life and the fifth stage of life may be bypassed if there is Grace and a profound and purifying sadhana that allows the more direct transition to the sixth stage of life. Such sadhana, done from the ultimate point of view--not from the point of view of the body, not from the point of view of the mind, but from the point of view of the Self, That which is inherently Identical to the Divine-coincident with Grace, allows the more direct transition to the sixth stage of life.

Thus, the ultimate sadhana is necessarily based on Identification with the Self, or Consciousness Itself. The secondary sadhanas are first done from the point of view of the body, then from the point of view of the mind-in other words, from the point of view of the body-based body-mind first, and then from the point of view of the body-transcending mind. That is the natural progression. But the ultimate sadhana is the sadhana that takes place when there is free, spontaneous, inherent Identification with Consciousness Itself.

Then, as Shankara said, "From the point of view of the Self, verily I am you. From the point of view of the body I am a servant. From the point of view of the mind I am a part of you. I pursue union with you. From the point of view of the Self, I am you." There is a unique sadhana to be done from the point of view of Consciousness Itself, then, but one cannot choose it arbitrarily. It depends on one's real point of view. The point of view that is essential for the sixth stage sadhana and the seventh stage Demonstration is that of Consciousness Itself. Unless that point of view is truly, directly, consistently, stably the point of view of your own existence, you cannot really do the sixth stage sadhana, you see. You can imitate it. You can be sympathetic with it sometimes, but you cannot effectively do the sadhana.

If your point of view is that of the body, you must do sadhana in the context of the first three stages of life and the basic fourth stage of life. If your point of view exceeds that through devotion, renunciation, purification of the karmas, and Spiritualization of the being such that the mind-transcending body comes to the front, then you can do the sadhana in the context of the advanced fourth stage and the fifth stage of life. Only when the point of view of the Witness, of Consciousness Itself, is truly Awakened by Grace can you do the sixth stage sadhana and, of course, only on that basis is the seventh stage Realization and Demonstration possible.

In the Way of the Heart, all of these stages-all of the practices done from the various points of view in that total complex, the entire Process--are associated with Grace, Transmission. Thus, there is no such thing as coming into my Company, having some experience, and that's it-now you are Realized and you got what there is to get. No, it is a process, and you must do the sadhana. Your experience in my Company cannot be any more than your sadhana allows it to be. You determine what you receive. Isn't the traditional metaphor that you come to the ocean with a thimble? Your point of view as well as the form of your sadhana, your stage of life, and stage of practice, all determine the form of your reception of this Grace.

Therefore, you must take up the sadhana from the beginning and advance in your point of view. Be purified of limitation by the actual sadhana. The sadhana is inherently self-transcending. It constantly transcends limits. Necessarily then, it is a process of consistent discipline. But all of that discipline takes place in the context of Satsang, devotional Communion. This is the Great Secret of the true practitioner. It is that contemplation, this relationship, that makes it possible for you to take on these disciplines, that makes them fruitful. It is also the context of Gracefulness, inherent Love-Blissfulness, that makes it all tolerable, interesting, profound, fruitful, blessed, not dry, not dark. And in those moments when something of that quality arises, Satsang continues.

The Way is always, from its beginning, a response to Grace. It is always practice in the context of my Transmission. You needn't be in the same room with me at all times. I do not have to glance at you or notice you all the time, you see. There are some meetings, some noticings, but fundamentally it is a matter of your response. I am simply here. You must, by sadhana, stay in the Room with me and you must make use of this Gift, this resource that is always at work for your sake.

The ultimate physics or structures wherein this Transmission is taking place will perhaps be revealed to you more and more as you grow. There is only just so much of it you can understand, know about, and experience from the body-based point of view. Experiencing things from that point of view presently, how much do you understand about Reality altogether anyway?

You are in a position to receive this Grace, but you are hardly in a position to speak with authority about Divine matters, the Divine Process. However, you can very well understand and function intelligently and responsibly as one who is doing sadhana in response to a Revelation that authenticates itself to you simply in your regard of it, your reception of it.

How is the link to me established for you? How does it become real-not just imagination, self-consoling gestures, body-based mind, you see, but real?

When does it become that for you? If it does become that for you and for real, that is there to be confessed and expressed. That justifies transitions, you see. If it is unreal, or merely imaginary, that will be obvious in the signs in the individual's life, because there is no true involvement with me that does not change you. In other words, if you live this Satsang for real, you will change your life. Your life will be changed. You will act differently. You will be responsive. Thus, in addition to your confessions about such matters, we must look at your action, your demonstration.

Traditionally, to oblige one another and to make these measures in order to serve one another in the matter of relative maturity and advancement is a function of the sangha, the community of practitioners. Left on your own, you can imagine anything. Unless the community functions for real and obliges you, and you also permit yourself to make use of that measure, that reflection, you can still live in a world of fantasy about these matters.

The Spiritual Process, the Great Process, is not at all a matter of imagination. It is more tangible and vivid than all the vagaries of your ordinary, egoic experience. It is the most proven of all realities, and yet from the common or conventional point of view it is the least acceptable, the most in doubt. Even openly declared and presented, it remains a secret, it seems. If, like the Pharaoh, the heart is hardened, then the Real is not obvious, and you are left to identify with limitation, illusion, self apart.

Thus, you first become a devotee by becoming a servant. Then you become a devotee in the process of union, and then, at last, you are a devotee by virtue of perfect Identification, which is the ultimate form of devotion. The sixth stage process and the seventh stage Demonstration are the greatest of all expressions of the devotee. Therefore, it is not true that being a devotee has something to do with the first four stages of life, and perhaps something to do with the yoga of the fifth stage of life, but in the context of the sixth stage of life you just do it yourself, you see. All that do-it-yourself stuff is the propaganda of the ego.

It is all about Grace, because there is no separateness, no separate one to be Realized. Only That which is the Whole and Beyond can Instruct and Awaken you. You cannot Instruct and Awaken yourself fruitfully. You cannot Instruct yourself and you certainly cannot Awaken yourself.

(Unpublished talk, July 3,1988)

 

 

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