"Some people say that they do not have to sit and meditate, because they have always "understood." But that is very tricky. I have been trying very hard to fight such people. I never trust them at all--unless they actually sit and practice. You cannot split hairs by saying that you might be fishing in a Rocky Mountain spring and still meditating away; you might be driving your Porsche and meditating away; you might be washing dishes (which is more legitimate in some sense) and meditating away. That may be a genuine way of doing things, but it still feels very suspicious."



by Chogyam Trungpa


Adi Da Samraj

"What is popularized, hyped, and commonly believed to be religion, spirituality, or meditation is invariably a form of self-meditation, self-glorification, and self-survival. Such subhuman games are sold to masses of people via an appeal to naive and neurotic needs for certainty, hope, fascination, superiority, a positive self-image, and egoic immunity from fear and death. Thus, religion, spirituality, and meditation become diluted, reduced to the worldly or self-preserving levels of less than human interest. The typical follower is childish, ultimately irresponsible, self-involved, amoral, experientially undeveloped, weak and out of balance in the dimensions of action, feeling, and thought, and irrationally attached to the enclosures of cult and belief."

Adi Da Samraj - The Enlightenment of the Whole Body - 1978

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Method of the Siddhas

QUESTION: On this basis, how does formal meditation stand? You don't seem to think that formal meditation has much great benefit.

FRANKLIN: If you understand what you call your formal meditation, that understanding is meditation. The understanding of your activity is meditation. If you have an inclination to do some particular kind of sitting, concentrating, yoga method, whatever, all of that is an activity that you are already tending to do. The point is not whether to do that or not. The point is the understanding of that whole ordinary motivation, the process in this moment that is producing this particular tendency that is "formal meditation." Intelligence is the fundamental meditation. Consciousness is itself meditation. The usual man is always already seeking, so it is not a matter of doing or not doing some particular kind of motivated search. We are always already seeking, whether at this moment we are doing it in the form of a yogic technique, or the next moment we are doing it in the form of a sly glance at somebody as we pass them in the street. We are always already doing it, so it is not the point whether we should do a particular form of it or not. There is simply and always the process of our own action. When there is the engagement of action by real, unmotivated intelligence, understanding begins to develop as a spontaneous, real process in consciousness. As this process of intelligence matures, it tends to appear to become a little more formal, so that perhaps a man actually sits down, actually seems to meditate for a half hour, an hour, or even longer periods. He may appear to everyone else as if he is doing what they recognize to be formal or, more properly, motivated meditation. But that is not in fact what he is doing. He is living consciousness. It is just that, from a practical point of view, if the body is relaxed, sitting in a natural pose in which its fluids and energies can move freely, such is an appropriate manner in which to enjoy the critical activity of real intelligence. Even so, the same intelligence can be active under any conditions, formal or random and circumstantial. There is simply the endless return to this re-cognition of our own activity. The gathering of our Ashram, our conversation together, our sitting together, the reading or study we do, our life with one another, everything we are doing constantly reawakens this re-cognition in some form or other, through crises, endurance of the resistance of our suffering, whatever. As we pass through ordinary life in this way, and we see this same quality, always this same disturbance, that seeing, that understanding, which is to be no longer trapped in the unconscious process of action, is meditation. And such meditation is the necessary foundation of all spiritual activity, the life of Truth.

Method of the Siddhas

Due to copyright restrictions Beezone is unable to provide more of this essay by Adi Da Samraj - See copyright letter to Beezone from Adidam.


  Adi Da, Ramana Maharshi, Nityananda, Shridi Sai Baba, Upasani Baba,  Seshadri Swamigal , Meher Baba, Sivananda, Ramsuratkumar
"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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