The Dual Sensitivity at the Origin of
The Divine Way Of Adidam

A Talk by
Avatar Adi Da Samraj:

Merely by virtue of being born, you are in a terrible situation. Merely by virtue of being associated with a body-mind in this world, you are identified with bodily existence (and with conditional existence altogether), you are attached to bodily existence (and to conditional existence altogether), and you are clinging to bodily existence (and to conditional existence altogether). You know that the body is going to die—that it is not going to last, that it is going to go through all kinds of changes in its progress toward inevitable death, and that it can die at any moment. You know that the body can suffer tremendous losses, pain, shocks, degradation—of all kinds. And, yet, you (in your bodily existence here) are impulsed to be, and to be greatly—to be happy, to acquire this and that relationship or experience or object, to feel good, as if you were building a paradise.

Yet, you are not in paradise. You are in this mortal condition. Nothing you can acquire, obtain, or associate with in the realm of conditional experience will last. No matter what you seek, no matter what you obtain, your situation is still the same: From the point of view of "you" (as an apparently separate psycho-physical being), existence is just a knot of egoity, inevitably bound to suffer. Having no great Realization, you try to solve the "problem" (or the difficulty, or the terrible circumstance) in which you find yourself, by pursuing every kind of pleasure, consolation, and distraction. Moment by moment, you make efforts to desensitize yourself to the situation you are really in.

You are constantly fantasizing a future of fulfillment. Much of religious dogma invents a future, in this world or after death, wherein all the kinds of things you hope to obtain by struggle in this life are eternalized. Some like to philosophize about this world, saying that some great event (or even Man-made result or effect) is going to happen that will "utopianize" (or otherwise perfect and eternalize) life in this world. Some like to believe that everyone is going to be physically resurrected after death, such that life in this world will continue "forever". Others like to fantasize a future beyond this world, in which exactly the same thing happens—the eternalization of the self-fulfillment one has sought in this life.

No matter how (or in whatever form or manner) it is proposed, complete and permanent self-fulfillment, in this or any other conditionally manifested world, is merely an ego-based illusion—a mortal fantasy! It is the conventional religious fantasy—and it is also the ordinary human fantasy.

You all do this egoic fantasizing "in small". You may not presently be thinking about eternalizing this world (or going to an eternal place of pleasure in another world), but you are alwaysseeking for self-fulfillment, for pleasure, for consolation, for every kind of egoically satisfying distraction—so that you will not be required to experience your real (mortal, threatened, and limited) situation. Effectively, in your self-consoling mind, you are always "creating" a "utopia" (or imagining a "heaven"), and entertaining the expectation that "everything" is going to turn out "wonderfully" and "forever". Some things may last for a while, and some things are more pleasurable than others, but (nevertheless) your real situation remains the same—mortal, threatened, and limited.

If you were not preoccupied with all the things you use to console and indulge yourself (functionally, relationally, practically, and so on)—if you were not preoccupied either with the search or with some (necessarily, temporary and limited) circumstance that gives you the illusion that you are satisfying yourself—you would inevitably become sensitized to your real situation. And, if you allowed yourself to be thus sensitized, you would, necessarily, become aware that you are afraid. Your situation, as the separate psycho-physical ego-"l", 1 is (inherently) frightening. Of course, you do not want to experience fear, you do not want to experience loss, sorrow, and separation, you do not want to experience any lack of pleasure at all—you do not want to suffer. Yet, really, all of these unwanted conditions are inevitable. You are constantly seeking to fantasize a way out of your real situation—trying to desensitize yourself (mentally, emotionally, and physically) to your real situation. You (the presumed ego-"l") are always trying, struggling, efforting, or (in every psycho-physical manner) seeking to forget your real situation.

This is how you tend to use ordinary life. All the functions of existence could, instead, be put to the Great Purpose—but to do that requires counter-egoic (or ego-surrendering) sadhana. 2 Because you are self-contracted in the face of all this suffering, you use everything to serve the ego's purpose to be relieved of its disturbance. Even imagination serves this purpose. You will use anything to desensitize yourself to your actual situation. You fantasize "enlightenment", you fantasize "heaven", you fantasize living "happily", "freely", and "forever", you fantasize having perfectly self-fulfilling sex (every day, and forever)—you constantly fantasize self-fulfillment in every form, manner, and degree. Such fantasies are part of the nonsense of your ordinary egoity—including your ordinary religiosity.

In the traditional setting, many individuals have seriously wondered about all of this, in the midst of this entirely mortal condition. Generally, it can be said that the analysis of life represented collectively by the total Great Tradition of mankind 3 has two essential features that are complementary to one another.

On the one hand, it has been (and continues to be) observed by the wise" (in the traditional setting) that, in this circumstance of conditional existence (in and of itself), there is no complete, final, perfect, and permanent self-satisfaction (or personal egoic happiness)—that no one and no thing lasts, every one and every thing changes, every one and every thing passes, and every one and every thing disintegrates (or dies).

On the other hand, it has also been noticed by the "wise" (in the traditional setting) that what the human being (and, indeed, even any being) wants is to be happy. To say so may sound rather trite or obvious, but it is fundamentally and profoundly true that all beings are urged to happiness—not merely to ordinary, temporary, and (necessarily) limited happiness, but to Ultimate, Perfect, Complete, and Permanent Happiness! Thus, it has been traditionally observed that True Happiness, if It is to be Really and Truly the Case, must be Unchanging, Unending, and utterly Satisfactory. This observation is the complement (and even the apparent contrary) of the first observation (that there is no complete, final, perfect, and permanent self-satisfaction, or personal egoic happiness, possible in the circumstance of conditional existence itself).

These complementary observations have always puzzled human beings. Here and there, great individuals have appeared who have confirmed, based on their own real experience, that There Is True Happiness, that There Is a Condition Which Is Eternal, Unchanging, Never-Ending, Never-Beginning, and (therefore) Not-Caused. That Condition has also been recognized (by such Realizers) to be All-Sufficient, Perfectly Satisfactory, Absolutely Blissful, and Infinite. That Condition has been (and is) called by various names—"the One", "God", "Nirvana", "the Self", and so on. And each of the many and various traditions has its own language for making reference to the Revelations and Confessions of those unique individuals who have, on the basis of actual Realization (and not mere hope and belief), Confessed the Truth of "True Happiness".

You are all seeking and suffering and binding yourselves in all kinds of ways—vigorously and obsessively trying to immunize yourselves against your difficulty and your inevitable pain, and not being very successful at it. You are merely "amateurs" at getting "What" you want. You do not really "Know" how to go about (or have the "Knowledge" that would Direct you Toward) getting "What" you want. And, what is more, you do not truly "Know" (or have the "Knowledge" that would Describe and Explain) "What" It Is That you want.

Truly, one of the words that most aptly indicates what you (and even every one) is seeking is "Happiness". You (at heart, and fully) want Happiness, although (in some sense) you would rather not even confess that Happiness is what you truly want—because you feel that the real attainment of Happiness is not even possible. Nevertheless, truly and always, this is what you want: Unalloyed, Unchanging, Absolute Happiness. The "problem", simply stated, is that you are not any good at "getting" It! And you do not "Know" What True Happiness Really Is. Therefore, you are in the same situation that the rest of ordinary humanity has been in all along.

I am not here merely to instruct you in how to improve your search, or how to be better at consoling yourself with illusions of True Happiness. I Am here to Speak and Do the most "radical" 4 Criticism of what you (as an ego-"l") are always doing. I Call you to directly (and in every present-time moment) "Bond" 5 yourself to True Happiness Itself, instead of (first and always) binding yourself to un-Happiness (and, on that basis, seeking for True Happiness). All your ordinary pursuits are an ego-based search that is moving in the opposite direction from the actual Realization of True Happiness—or the (necessarily, egoless) Realization of Truth, or Reality Itself, or the only Real God (which Is the Non-Separate and Indivisible and Indestructible Divine Self-Condition and Source-Condition of all and All).

You, in the midst of this circumstance of mortality, are, simply, afraid—and you are always trying to console yourself, to feel better, to forget about the dreadful situation you feel you are in. However, you are also more than merely afraid—you want True Happiness. To want True Happiness is inherent in your heart, in your deepest disposition of body-mind. Yet, what you are always doing in this mortal circumstance is effectively (and, altogether, experientially) cutting you off from yielding to your inherent and great heart-impulse (and from the fulfillment of that Impulse). Instead of (directly, moment to moment, and, at last, Most Perfectly 6 ) Realizing True Happiness, you are preoccupied with all kinds of activities that are consoling and temporarily pleasurizing, and (in that process) you are actively "forgetting" your fear (or covering it up, by becoming desensitized to conditional reality), and you are also (in your constant habit of self-consolation and self-indulgence) effectively forgetting (or covering up) your heart-Impulse to True Happiness Itself, Freedom Itself, and Love-Bliss Itself.

I Affirm and Confirm to you, on the Firm Basis of actual (and Eternal) Realization, that There Is the Infinite, Satisfactory, Unchanging, Eternal, Divine Condition, and that It Is the One and Only True Happiness—but I am not telling you that this world is going to turn into utopia, and I am also not telling you that what is merely after death" is utopia (or that True
Happiness is inevitable, or guaranteed, "after death").

In their ordinary religiosity, many people like to imagine that, when one dies, if one has been good, one receives back everything one lost by dying. Such people imagine that, after death, every one and every thing you ever positively wanted is permanently (and freshly) given back to you—all your relations and all the pleasures—and that every one and every thing you ever did not want is permanently removed from you. Indeed, it is commonly imagined that the so-called "after-life" is about such fulfillment of personal desires.

It is, indeed, the case that experiences can be attained, and relations can be associated with, under the many and various conditions that may arise after death, just as they can be experienced and associated with under the many and various conditions in this life—but (generally speaking) both the desired and the undesired experiences and relations are possible after death, and (in any case) none of it is permanent. In that respect, "life after death" is not a different circumstance than one's present life in the world. Just as in life, after death one's particular experiences and relations do not last. Just as in life, after death there are constant changes in your expehence, new forms constantly arising, requiring a constant struggle. There is not anything finally Satisfactory, no True and Eternal Happiness, to be gained merely by the passage into the realms of "after-death".

Even the (so-called) "higher" planes—which do exist—are not about the eternalization of all the relations and things you wanted in this life. The "higher" planes are about Contemplation—the most profound movement toward What Is Beyond the ego-"l" and its conditional desiring. What Is (Inherently) Perfect is the right possible orientation (or occupation) in the higher planes, but (nevertheless) there is no permanent Satisfaction gained merely by existing and functioning and Contemplating in those planes.

The sadhana of the only-by-Me Revealed and Given Way of Adidam (Which is the one and only by-Me-Revealed and by-Me-Given Way of the Heart, or Ruchira Avatara Hridaya-Siddha Yoga 7 ) requires you to be altogether sensitive—and not desensitized. The sadhana of the only-by-Me Revealed and Given Way of Adidam requires you to be sensitive to the reality of your mortal condition—and not merely to be consoling and indulging yourself, such that you manage to remain unaware of that reality. The sadhana of the only-by-Me Revealed and Given Way of Adidam also, and more profoundly, requires you to be sensitive to your inherent and great heart-impulse—to be sensitive to the inherent deep awareness that you are not merely impulsed to be consoled, distracted, pleasurized, and self-indulgent, but that you are inherently and deeply and greatly Impulsed to be Truly and Infinitely Happy. You cannot be Really and Truly Happy when you are identified with something that is mortal, or changing, or unsatisfactory, or not-Happiness-ltself. This dual sensitivity—both to the entirely limited and mortal condition of your present psycho-physical form and circumstance and to the inherent and great heart-impulse that would be Truly, Completely, and Un-conditionally Happy—is both necessary and fundamental to the practice of the only-by-Me Revealed and Given Way of Adidam. And the constant maintenance (or right use) of that dual sensitivity requires right devotion, right practice, right discipline, and truly (and not merely conventionally) right life.

The ultimate Principle of the Way of Adidam is devotional recognition of Me and devotional response to Me. I not only Confess the Truth to you, but I Am here. I Am the Very "Thing" I Confess, the Very (and True, or Un-conditional) Happiness you would Realize. And I Am (now, and forever hereafter) constantly Revealing and Giving Myself to you—to one, and to all, and to All. Therefore, the fundamental Principle of the Way of Adidam is to surrender yourself, forget yourself, and (always more and more) transcend yourself, in heart-Communion with Me. There must be this dual sensitivity I just Described, and the appropriate life-discipline to maintain that dual sensitivity. In that dual sensitivity, you must receive My Avataric 8 Divine Self-Revelation and make the Eternal Vow of devotion to Me, 9 such that your practice (moment to moment) is the commitment to True Happiness, the commitment to Realize Me—and not merely the oblivious "commitment" to wander in the searches and the results of your egoic (or self-contracted) impulses.

If you do not want to be afraid, then you must do the great thing necessary to move beyond fear. Therefore, you must not allow yourself to be preoccupied with seeking and self-indulgence (or all the ego-efforts you make, in order to keep forgetting about your fear of death). You must do sadhana on the basis of the acknowledgement of your profound fear of death, and the acknowledgement of your fear altogether, and of even all of your sensitivity to limitation and mortality. You must practice profound and true resort to Me, from the feeling depth that truly moves Beyond this fear. You must stay in constant feeling touch with the core of your fear of mortality, but you must constantly feel Beyond it—fromit, and to Me.

In the traditional East, the "facts" of mortality are the first wisdom-Message. In the modern West, the most typical message is the counter-wisdom signal to always animate your enthusiasm for self-centered (and, altogether, self-fulfilling) life. In the traditional East, the first thing you are told is, "You are going to die. Every one dies. Every thing passes. Don't ever forget it. Base your life on this knowledge. Indeed, control your life because of this knowledge." In the modern West, people tend to feel it is taboo to pass on the message about the "facts" of mortality. In their infancy and childhood, not only do modern Westerners go through the traumas of "civilizing" (and, generally, humiliating) "potty training" and negative indoctrination relative to sex (such that they "learn" that the method of self-control is that of taboo, fear, and guilt), but they also go through the even more bewildering trauma of not being told the "facts" about the mortality (and the inherent limitations, and the inherent unsatisfactoriness) of conditional existence itself. In any case, whether as a westerner or as an Easterner, your fear of mortality is fundamental—and it is the root and source of a chronic anxiety that pervades and motivates your entire life.

For modern Westerners, to accept that (in the context of this world, or of conditional existence altogether) limitation and mortality are inherently and entirely the case, and that this world is (therefore) not paradise (and not to be indulged in as if it were, or could become, paradise), is not the characteristically communicated cultural, social, and political norm (or the generally accepted basis for a "normal" life). Indeed, modern Westerners are always thinking in terms of "paradisea and utopia", always stimulating and deluding one another with enthusiasms for "this world''. Modern Westerners are always fantasizing the future on the basis of an egoic identification with the body. The fact that every one is, inevitably, going to die, and that every thing is going to disintegrate (or pass away), is, in the modern Western view, so terrible that, characteristically, all "Westernized" individuals feel compelled to convince one another that it is not so (by constantly "selling" one another lies that "prove" it is not so).

Nevertheless, the mortal "facts" really areso. People are more realistic in the traditional East. In the traditional East, people do not forget to tell one another that this world is "mortality-land", and not paradise. Therefore, the traditional wisdom-Message in the East is that True Happiness is to be attained by seeking for That Which Is Eternal, and, therefore, by strategically renouncing every kind of "arrangement" with what is merely temporary.

I Say to you: Always remember that this world (and conditional existence altogether) is not paradise, that this is "mortality-land", that every one and every thing passes, and that True Happiness is not about (and does not require) the perfecting or eternalizing of this condition (or of any condition at all), and that True Happiness is not (Itself) a matter of staying here, or clinging to here, or leaving here (or of going, or staying, or leaving any "where" at all).

I also Say to you: Always be devotionally responsive from the heart—and (thus) always remember that your inherent (and inherently great) heart-disposition wants and needs (and cannot—in any moment, or even now—be satisfied with anything less than) Infinite, Absolute, True, Eternal Happiness (or Most Perfect Divine Self-Realization).

I do not Speak exclusively, representing only one or the other of your "halves" (whether "Eastern" or "Western"). Rather, I Speak to your native (or inherent) "dual sensitivity"—your sensitivity to what is conditionally real and your sensitivity to What Is Un-conditionally Real. I Call you to devotionally recognize Me, to devotionally respond to Me, to be constantly and utterly surrendered to Me (Beyond your self-contraction, or your patterns of recoil upon your separate and separative ego-"l"). Come to Me and Realize Me. Live the life of True (and always present-time, and, at last, Most Perfect) Happiness, instead of (in your bewildered fashion) living the life of self-contracted (or ego-based) seeking (not presently "Knowing" the "What" That you are, Ultimately, seeking—but merely consoling and manipulating your ego-"l" in the "meantime" before death).

I have exactly and fully Revealed the Way of True Happiness. It is the only-by-Me Revealed and Given Way of Adidam. That Way is not about any ordinary (or ego-based) binding of "self' to this world, or to any ego or any thing in this world, or to any limiting condition or conditional world at all. The only-by-Me Revealed and Given Way of Adidam is about heart-"Bonding" to Me—Which is heart-"Bonding" to Truth, or to Reality Itself, the One and Only and Non-Separate and Indivisible and Indestructible Divine Self-Condition and Source-Condition of all and All.

That Process of heart-"Bonding" to Me is done in the context of this apparent born existence, but it is a Process of always present-time (or non-seeking) ego-transcendence, or of constantly going Beyond your self-contracting (or separative, and seeking) disposition. This sadhana is a purifying Process. There is growth in it. The total (or full and complete) practice of the Way of Adidam 10 is about devoting your life to always presently (and, at last, Most Perfectly) Realizing True Happiness, and not using up your life by remaining ego-bound, merely pursuing consolations and indulging in the illusion that "bonding" to what is merely conditionally existing can produce True Happiness. It cannot.

True Happiness (Itself) is not a result of anything. True Happiness (Itself) Is Inherent. Therefore, True Happiness (Itself) cannot be attained by seeking. True Happiness (Itself) Is the Divine Self-Condition and Source-Condition (Itself). Anything that appears merely as "object" (or merely as conditionally "other") is (necessarily) limited and (inevitably) passing. You cannot Realize True Happiness (Itself) by "bonding" yourself to any "object" (or anything that is merely "other"). And you cannot Realize True Happiness (Itself) by strategic renunciation of (or strategic dissociation from) any "object" (or anything that is merely "other").

True Happiness (Itself) Is Realized when the ego-"l" (that otherwise seeks) is itself transcended in its Ultimate (or Divine) Source. Therefore, in the "Perfect Practice" 11 of the only-by-Me Revealed and Given Way of Adidam, the Disposition of the Witness-Consciousness 12 is Realized relative to all arising (or every "thing" that is a mere "object", or every "thing" that is merely "other"), and Consciousness Itself (Most Ultimately, Beyond all "subject"-"object'' separateness and separativeness) becomes the Domain of practice. And, because of Its True Ultimacy, the "Perfect Practice" of the Way of Adidam is the practice into which all My devotees are growing (or for which all My devotees are preparing), from the beginning of their formal embrace of the total (or full and complete) practice of the Way of Adidam.

The less comprehensively (and profoundly) you (as My formally acknowledged devotee) understand your ego-"l" (which is not merely an "entity", or a "thing" of being, but an activity—which is self-contraction, or the chronic action of separation and separativeness), and the less comprehensively (and profoundly) you (as My formally acknowledged devotee) practice the only-by-Me Revealed and Given Way of Adidam—the more likely you are to be satisfied with the mere beginner's situation of simply adding religious consolations, and (perhaps) religious disciplines (functional, practical, relational, and cultural), to your bodily-based (or, altogether, mental, emotional, and physical) existence. Such religious consoling and religious disciplining of bodily-based existence is, in fact, the domain of most of traditional religion. Therefore, most of traditional religion is merely exoteric, or based on various practices intended to console, and (perhaps) to discipline, and (otherwise) merely to idealize (and fulfill) bodily-based existence.

The only-by-Me Revealed and Given Way of Adidam neither idealizes nor merely consoles bodily-based (and egoic) existence, but the total (or full and complete) practice of the Way of Adidam requires the disciplining of bodily existence, from the very beginning (or foundation) of the Way. Therefore, by conforming all of your bodily existence to Me, by practicing right, true, and full devotion to Me, and by being psycho-physically purified through right, true, and full devotion to Me—you come to know Me better, and (more and more) in the truly esoteric (and truly Spiritual) manner, such that you grow to Commune with Me Spiritually (and truly Divinely), and (on that basis) you (in due course) move on to the advanced and the ultimate stages of life 13 in the Way of Adidam.

The more you are preoccupied with (and, altogether, slow in comprehensively disciplining) your functional, practical, and relational existence, the slower your practice of the Way of Adidam progresses. To the extent that this is true of you, you are adding time to your practice (and putting time between "you" and the True-Happiness-Realization of Me). If you do not want to "add time", if you (as My formally practicing devotee) want to practice the Way of Adidam truly effectively, and (rather than seeking True Happiness, or pushing It into the a "future" of ego-time) have your practice of the Way of Adidam be "quickened" (and made always present-time effective—and, in due course, Most Perfectly effective)—then you must practice the total (or comprehensive, and truly and really counter-egoic) discipline of this sadhana intensively, profoundly, and deeply. Your devotionally Me-recognizing and devotionally to-Me-responding counter-egoic effort must be made intense, and more and more constantly so. You must be practicing Ruchira Avatara Bhakti Yoga 14 in this moment, this moment, this moment—true (ego-surrendering, ego-forgetting, and, always more and more, ego-transcending) devotional Communion with Me, not merely emotionalistic "love-feelings" directed toward Me. If you are "fussing" about any other occupation (or taking an excessive, and self-indulgent, amount of time in putting your ordinary life-business in order), and this to the exclusion (or, otherwise, the minimization) of the true Yoga of counter-egoic devotion to Me, then you are, no doubt, merely binding yourself to egoity, and to seeking, and to time itself.

It seems you have plenty of time! Indeed, you have nothing but time—and space! Over and over and over again. That is what is called "samsara" (or the endless cycle of rebirths). In samsara (or the conditional domain), there is a seemingly endless resource of time and space, but no resource at all of Real True Happiness. True Happiness (Itself) is the Greater Well, Beyond time and space. True Happiness (Itself) is the Divine Source, to Which you must resort directly. Only by resorting to the Divine Well of True Happiness (Itself) can you go Beyond this horror to which you are now bound.

You are mind, perpetuating a circumstance of bondage to what suffers and is limited and passes. You feel you can cope with that circumstance, you do not even mind it all that much, and you are willing to put up with it because you can acquire some pleasure in the midst of it. That is how you commit yourself to time and space. Yet, if you really do not like it, if you truly do not want to be conjoined with death, or with what is (altogether) not satisfactory, or with what is not True Happiness (Itself), or with what is changing (rather than Unchanging)—if you really and truly do not want to be bound to all of that (or even associated with all of that), it is not necessary for you to be thus bound (or associated). I Reveal and Give to you That Which Transcends all that is insufficient, unsatisfactory, and incomplete. By right, true, full, and fully devotional resort to Me, you can (and do, and will) Realize My Avatarically Self-Revealed Infinite Divine Self-Condition of Absolute Love-Bliss-Happiness (Which Is True Happiness, Itself).

The Infinite Divine Self-Condition (or the Divine Well of True Happiness, Itself) Does Exist. I Am That. That Condition Is the Truth. That Condition Is Reality Itself.

You are, inherently, completely able to actively commit your life utterly to the Realization of Me, to the Realization of My Avatarically Self-Revealed (and Self-Evidently Divine) Self-Condition of Infinite Love-BlissHappiness, rather than to any other "program". By Means Of My Avatarically Self-Transmitted Divine Grace, you can truly (and, Ultimately, Most Perfectly) fulfill that commitment, through the right, true, full, and fully devotional Yoga of Ruchira Avatara Bhakti—even in the midst of a life that is (at the beginning) not profoundly mature, and that is yet bound up in this or that pattern or manner of egoity. By practicing the only-by-Me Revealed and Given discipline of devotion to Me, you will be more and more purlfied of those limitations. By making the formal Eternal Vow of devotion to Me, at and from the beginning of your (necessarily, formal) practice of the Way of Adidam, you affirm that you are purposed to Realize That Which Is True Happiness (Itself), and that you do not want to be bound to death and limitation. It may be necessary for you to grow much from that point, but that Vow is the true center of your life (and the true center of My each and every devotee's life). That Vow is the one element in My each and every devotee's life that he or she would never abandon or compromise.

Such is the disposition of My true devotee. Everything else can pass, all "other" relations can pass, but ego-transcending devotion to Me is the central and uncompromising commitment that characterizes My each and every true devotee. And that devotion is, necessarily, an eternal (or formal, constant, and never-ending) commitment (based on a formally embraced Eternal Vow), because it is about the Realization of That Which Is Eternal.

If you are My formally acknowledged and formally practicing devotee, you are no longer merely seeking Me, but you (in even every moment) have Found Me—the Avatarically Self-Revealed Divine Reality of True Happiness (Itself), and the Avatarically Self-Transmitted Divine Means for your Realization of True Happiness (Itself).

DEVOTEE: Beloved, I am absolutely clear that the Impulse to Realize Perfect Happiness is a Gift from You. I would not have the urge otherwise.

AVATAR ADI DA SAMRAJ: Therefore, in your heart-Communion with Me, do you feel that you do not want anything but Infinite Absolute Freedom from suffering, from death, from separation, from anything merely conditionally existing, from anything limited and temporary and changing, but that you want only to Realize Me, and (Thus) to Be the Infinite, Unchanging egoless Condition of Absolute "Bright" Love-Bliss-Happiness?

DEVOTEES: Yes. Yes, Beloved!

AVATAR ADI DA SAMRAJ: Good. Come to Me and do so, profoundly and constantly. That is the Divine Law of life, the Divine Truth of life. You should commit yourself (constantly, and forever) to This Most Perfect Realization of Me. I have thoroughly, in every detail, Revealed and Given to you the Way of This Most Perfect Realization of Freedom and Love-Bliss-Happiness.

All the Work of Blessing you Is My Avataric Divine Work. Your work is the consistent and really counter-egoic discipline of devotion to Me. My Work is My own. Your work is your own.


NOTES

1. The ego-"l" is the fundamental activity of self-contraction, or the presumption of separate and separative existence.

2. "Sadhana" is a Sanskrit word that means "self-transcending religious or Spiritual practice".

3. The "Great Tradition" is Avatar Adi Da's term for the total inheritance of human, cultural, religious, magical, mystical, Spiritual, Transcendental, and Divine paths, philosophies, and testimonies from all the eras and cultures of humanity, which inheritance has (in the present era of worldwide communication) become the common legacy of humankind.

4. The term "radical" derives from the Latin "radix", meaning "root", and thus it principally means "irreducible" "fundamental", or "relating to the origin". In His Wisdom-Teaching, Avatar Adi Da defines "Radical" as "Gone To The Root, Core, Source, or Origin". Because Adi Da Samraj uses "radical" in this literal sense, it appears in quotation marks in His Wisdom-Teaching, in order to distinguish His usage from the common reference to an extreme (often political) view.

5. Avatar Adi Da uses the term "bond", when lower-cased, to refer to the process by which the egoic individual (already presuming separateness, and, therefore, bondage to the separate self) attaches itself karmically to the world of others and things through the constant search for self-fulfillment. In contrast, when He capitalizes the term "Bond", Avatar Adi Da is making reference to the process of His devotee's devotional "Bonding" to Him, which process is the Great Means for transcending all forms of limited, or karmic, "bonding".

6. Avatar Adi Da uses the phrase "Most Perfect(ly)" in the sense of "Absolutely Perfect(ly)", indicating a reference to the Divinely Enlightened stage of life.

7. The Way (Yoga) of the relationship with the "Transmission Master of the Divine Heart" (Hridaya-Siddha), Ruchira Avatar Adi Da Samraj.

8. The term "Avataric" indicates that Avatar Adi Da's human Incarnation is not merely the life of an ordinary man, but the utterly Divine "Descent" of Real God in human Form.

9. Upon becoming a formal member of Adidam, every one of Avatar Adi Da's devotees takes a vow of eternal devotion in relationship to Him—to reciprocate the serious and eternal Heart-commitment Avatar Adi Da makes to each one who becomes His formal devotee.

10. Avatar Adi Da Samraj has Given different forms of involvement in the practice of Adidam for individuals with different kinds of impulse and capability—and these different forms are known as the "four congregations" of Adidam. The total practice of the Way of Adidam is the full and complete practice of the Way that Avatar Adi Da Samraj has Given to His devotees who are formal members of the first or the second congregation of Adidam, those who choose to conform every aspect of their lives and being to Avatar Adi Da's Divine Word of Instruction.

11. The "Perfect Practice" is Avatar Adi Da's technical term for the discipline of the ultimate stages of life in the Way of Adidam. (See note 13.)

Devotees who have mastered (and, thus, transcended) the point of view of the body-mind by fulfilling the preparatory processes of the Way of Adidam may, by Avatar Adi Da's Grace, be Awakened to practice in the Domain of Consciousness Itself, in the ultimate stages of life.

12. When Consciousness is free of identification with the body-mind, it takes up its natural "position" as the Conscious Witness of all that arises to and in and as the body-mind. Identification with the Witness-Position is the first of the three stages of the "Perfect Practice" in the Way of Adidam, which Practice, in due course, Realizes, by Avatar Adi Da's Liberating Grace, complete and irreversible and utterly Love-Blissful Identification with Consciousness Itself.

13. Avatar Adi Da Samraj uses the term "advanced" to describe the Spiritually activated practice of receiving His Divine Spiritual Blessing (or Hridaya-Shaktipat) in the body-mind. He uses the term "ultimate" to describe the practice of heart-ldentification with Him as Consciousness Itself.

14. Ruchira Avatara Bhakti Yoga is the principal Gift, Calling, and Discipline Offered by Adi Da Samraj to all who practice the Way of Adidam.

The phrase "Ruchira Avatara Bhakti Yoga" is itself a summary of the Way of Adidam. "Bhakti", in Sanskrit, is love, adoration, or devotion, while "Yoga" is a Real-God-Realizing discipline or practice. "Ruchira Avatara Bhakti Yogar is, thus, "the Divinely Revealed practice of devotional love for (and devotional response to) the Ruchira Avatar, Adi Da Samraj".

The technical practice of Ruchira Avatara Bhakti Yoga is a four-part process of Invoking, feeling, breathing, and serving Avatar Adi Da in every moment.


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Wisdom-Teaching of Avatar Adi Da Samraj and
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© 2000 The Da Love-Ananda Samrajya Pty Ltd.,
as trustee for The Da Love-Ananda Samrajya.
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Used in DAbase by permission.
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