The following excerpts have been taken from a variety of essays and talks from Adi Da Samraj covering over 30 years of his teaching demonstration.

This style of presentation is called the 'White and Orange Books" project and is based on Ludwig Wittgenstein's Blue and Brown books. The Blue & Brown Books of Wittgenstein's were dictated as a set of notes to his student in 1934-1935. I have been collecting materials from Adi Da that I find would be suitable for the same format.


The following are excerpts from the teachings of Adi Da Samraj on the topic of

"What arises"

In the Heart there is no adventure and no world, no one who thinks or acts, but there is only understanding. It is no place, no affect, no reflection, no exclusive force. It is perfect, unqualified existence, consciousness and bliss. It is conscious existence as bliss. And such also is the very nature of every quality of life for one who understands and lives as the Heart. He is eternally the same, whatever arises. He does not arise, but what arises, arises. And what arises has not other implication for him than its very fact. It does not imply his existence in or as what arises. It does not imply his consciousness of, in or as what arises. It does not imply any other bliss than what always already is prior to what arises. Thus, by grace, he appears in and as what arises. By grace he is aware of, in and as what arises. By grace he moves to find endues kinds of enjoyment in all that arises. Such is the great activity of the Heart.


No matter what arises, whether you tend to react appropriately or inappropriately from a conventional point of view, you always present yourself as a limit on Feeling. And this, as you might gather, from My "Point of View" is inappropriate!
Suffering is your action. Therefore, it is the action of contraction, of self-definition, of obsession with what
arises in itself, independent of its ground or substance or its true Condition. The action that is suffering produces the usual life as karma, illusion, negative destiny, unconsciousness. Thus, the Way of Divine Communion involves a life of counter-action, of other action, as a specific responsibility. Whatever is not used becomes obsolete.
This is the essence of renunciation, to recognize what
arises. And in that case there is infinite energy. Not energy for a purpose, energy for its own sake. It expresses itself as all kinds of transfigured transformations, samadhi, developments. That's your business, in the 7th in stage of life, you are utterly responsible.
But in (this relationship) of the Heart what
arises is confronted by silence without and the Heart within.
Therefore, the highest form of detachment is life-positive, not dissociated, but understanding very well why things go on as they do, seeing clearly that what
arises in the world does not have the power to destroy our suppress one's spiritual response, one's spiritual practice. That is true detachment. It is not the conventional detachment of turning away and withdrawing sympathy. contractions, do not appear as limitations to the Enlightened person.
Love or not. That is all there is to it. If you can come again to the position of loving, of being sustained and being a sustainer in the natural flow of things, then you will continue to grow, and the very structural dimensions toward which you are experientially disposed will show themselves in the form of experience. You must be responsible for the effects of those things. You must be responsible in every moment, so that, no matter what
arises, the contraction of feeling- attention is not your destiny, not your disposition in the moment. You must be able to cut through that contraction, whatever the experience, high or low.
The ultimate fulfillment of the Law-which is sacrifice, ecstasy, or love-is to abide as this intuition in every instant, eternally free and full. It is no answer. It is simply free. All questions are simply dissolved in it.

What of life then? It is not that it is a problem. What arises, arises. It does not merely arise to oneself. It arises inclusive of oneself and as oneself. Therefore, life is ultimately and wisely lived with humor and in freedom, allowing all to pass and also to be bright in the present. But there is no fit or frenzy of living.


The Spirit is not merely behind what arises, pervading it as some sort of invisible essence. The Spirit is this, just this exactly, as it is all the other forms of appearance with which we might become associated. The Living or Spirit-Current pervades all of this, is all of this, and we may contact It intimately through the submission of our body-minds to It.
Exchange the now or radical habit of observing what
arises for the old or conventional habit of engaging what arises. That is, simply remain in relationship to whatever arises, aware of whatever arises, rather than identify with, enter into, or avoid whatever arises.
We still stand in the world even as we rest in this current. But then you may notice in your private meditation that you also are released even of this experience here from time to time. As the currents of the gross being begin to harmonize, become naturally reoriented, the body comes to rest, the breathing becomes slow, simple, the heart rate goes down. We hear the breathing and feel it, but then we become aware in such a way that we do not hear it any longer, we do not feel it any longer. The current itself becomes visible and audible to us, and we may simply forget the gross body and pass into the subtler dreams, all the while being in the disposition of this Ignorance, in which we truly identify what
arises rather than automatically becoming attached to it, rather than getting into patterns of craving on the basis of gross or subtle experience.
Why don't you just understand and be quiet then. If it's that simple and in some sense that's true. No matter what
arises, even attention himself, any thought, anything at all, no matter what arises, you are merely the witness.
The Teaching and the Community are themselves the communication of Satsang, Divine Communion. What is apparently given or experienced in the midst of a life that responds to them is also a Grace, but it may not be earned, taken, or held. Therefore, what
arises is never the point, but it is always only a paradox and a test, a form of the always prior Demand, which is itself the Divine Person, the Maha-Siddha, the Siddha-Guru. A sacrificial life, founded in humor, love, and understanding, is the sadhana made possible when Divine Communion is thus given as Grace, not promised as a reward or a future gift. And no other apparent reward or gift adds one iota to that Gift.
The first five stages of life all represent one or another kind of false submission to energy, or one or another kind of illusion based on submission to energy. Therefore, I consider existence with you in another light, or from another point of view. And that point of view is also suggested by your own description. You described a state of existence in which there are basically two fundamental quantities or categories. The one is yourself as awareness of whatever may be arising, and the other is everything else, everything that consciousness is aware of. And everything that consciousness is aware of ultimately amounts to Energy Itself. In other words, no matter what
arises in this moment, no matter what object or objects arise, no matter what experience arises, no matter what particularity there is in this moment, it's still a form of Energy.
DEVOTEE: That attention varies. Sometimes I feel very attentive towards you, and at other times my mind is very vague. Should I sit longer when I feel most attentive, when I am observing what
arises?

BUBBA: This self-observation does not take place only when you are sitting here with me. It takes place under all kinds of circumstances. And it requires attention. If your attention is not free, you cannot observe what arises. You become what arises. Then you only exercise what arises and become involved in it. And if that kind of obsessive involvement is characteristic of your present state, then you should move yourself into practical, functional conditions instead of sitting in the Satsang Hall. You should not be sitting here vaguely trying to generate attention. You should do something functional, because function always includes your attention. Function requires attention in ways that are easy to fulfill. Then you work with your hands or your body or your senses. You use your mind. So dont sit trying to battle what arises. Move into functional conditions with real attention, and then you may also, under such practical circumstances, observe the turning away, the distraction, the games. Therefore, living these practical conditions is real meditation, self-observation in the form of insight, or return to the natural condition of happiness.


Enquiry is not a process of self-analysis. Its purpose is not to draw the mind into all kinds of formulations and the deep self-consciousness of endless patterns. Enquiry is not "concerned" with the nature and forms of avoidance. Nor is the analytical awareness of the whole pattern of one's life of avoidance the same as understanding.

One who enquires remains attentive to the question, to the one who receives the question, the place where the question is received, and to what arises. Until something arises, he only remains in the enquiry in its place. Finally, by his remaining in the enquiry, what arises will reveal itself to consciousness as the avoidance of relationship.

It makes no difference what arises or what is the character of the particular form of avoidance, for, as soon as it is consciously recognized, one ceases to exist in that form of separation and avoidance. One is not concentrated in the recognition or the analysis of avoidance. Instead, one becomes aware of relationship. The unconscious image of separation is replaced by the conscious awareness of relationship, of unqualified, present relationship


Meaning is an unnecessary, secondary, artificial, and ultimately binding attribution of what arises. To be free of it, we must be free of mind.
The function of the experiential mind is to know, directly, what
arises. When the world is known directly, then one can abstract oneself. Thus, the play between these two functions produces the traditional convention of liberation.

However, the mind in both its forms must be undone if there is to be realization in Truth. When confinement to what arises as well as the search to escape or transcend what arises no longer distract, then Only God becomes the Condition and the Enjoyment


Wherever you live fully in relationship to someone, all the qualities are generated happily in relationship to them. For it is not liable to identify with anything, to dissociate from anything, or to pursue anything by these means in desire. Then there is only the perception of what arises, and the direct, creative participation in what arises. There is no involvement in ignorance, conflict, compulsion or search.

If you are troubled by what arises, you are simply not in your proper relationship to things. You are not existing in relationship to what arises at all. You are avoiding relationship by an act of identification with what arises, differentiation from or within what arises, or some form of desiring or motivation produce by these and which seeks to overcome their implications in cognition and experience.


The ultimate fulfillment of the Law, which is sacrifice, ecstasy, or love, is to abide as this intuition in every instant, eternally free and full. It is no answer. It is simply free. All questions are simply dissolved in it.

What of life then? It is not that it is a problem. What arises, arises. It does not merely arise to oneself. It arises inclusive of oneself and as oneself. Therefore, life is ultimately and wisely lived with humor and in freedom, allowing all to pass and also to be bright in the present. But there is no fit or frenzy of living.


"But the communication of the Heart is essentially a process in silence, whereby what arises gets no response, no reinforcement." Again, the activity of the man of understanding is mere presence, that is what he does. His mere existence, his mere presence in relation to his disciple, mere Satsang - this is the method of the Siddhas
"But in the 'Satsang' or conscious company of the Heart, what
arises is confronted by silence without and the Heart within."
You are not separate ego. No matter what
arises—waking, dreaming, or sleeping, no matter what arises—you are the Witness of it, Prior to it, not bound, not separate, the Only Condition that is Self-Evident, that is non-separate and Indivisible. There is no separate self. And there is no not-self. There is no not-self to dissociate from by introversion. There is no separate self to expand by extroversion.
he must fulfill the Law of sacrifice regardless of past history, present circumstance, or any condition that may appear in the future. And then the individual must become committed to that principal discipline with the whole force of his life. No matter what
arises to distract, console, or frustrate him, he must remain as love in God- Communion. When he is in love, convinced of the Teaching, full of energy and delight in ordinary relations, then the individual may come to the Spiritual Master for initiation into the higher or spiritual dimensions of adaptation and sacrifice. But not before that time.
"Then what
arises is confronted with silence. This company of silence, this confrontation with silence while remaining in conscious relationship to the teacher, causes the individual to be simply aware of what arises." (Simply aware.) There's a difference between simple awareness and sitting there equipped with all kinds of methods to deal with what arises. When one is truly living in Satsang, the condition of Satsang being the process you are living, then the things that arise simply arise. You witness them, you see them in the midst of the freedom of Satsang.

So this Satsang "causes the individual to be simply aware of what arises, without the possibility of indulging or avoiding it." The very condition of Satsang eliminates, undermines the seeking activity, the ordinary methodical activity of the disciple, because it puts that utterly in doubt. So it eliminates from his quality in Satsang, in his meditation, the possibility of indulging the qualities that are arising in himself, or the possibility of avoiding them. In other words, the mere condition of Satsang tends to put him in the turiya state of witnessing the qualities that arise. Sitting or living in the mere presence of the Guru tends to awaken the turiya state, the fourth state beyond waking, sleeping, and dreaming, and awakens this function of witness in the face of the qualities that arise. And whenever this mere witnessing, this turiya state, this quality is awakened in consciousness, the possibility of real understanding has awakened.

"So he is allowed to see what arises, rather than to become further identified with the stream through the unconsciousness of ordinary conversation and action." The process of Satsang, the meditation of Satsang precedes all strategies, all methods, all philosophies, all verbalizations, all conceptualizations of Truth, all egoic preferences, all Narcissistic approaches.

"And the 'space' between him and what arises is the place where the power of the Heart works to draw him from within." In this turiya condition of mere witnessing.


The specific "practice" in this most radical form of the way is simple, moment to moment observation and recognition of the Condition of whatever arises in the field of awareness. Therefore, that practice is described as follows: Simply observe whatever arises, whatever attention finds in the field of awareness. Do this moment to moment, under all circumstances, in times of relative activity, and in times of respose - waking, dreaming, or sleeping. Do not force attention to go within (either toward internal mental and psychic objects or toward the root of the "I" thought and the root of the gesture of attention itself). Do not force attention to go outward (toward physical or perceptual objects and relations). Simply observe whatever is arising as the effect of the spontaneous movement of attention, within or without. Remain as surrender--that is, simply allow whatever will arise in the field of awareness to arise and be whatever it will, or to change or disappear as it will. Exchange the now or radical habit of observing what arises for the old or conventional habit of engaging what arises. That is, simply remain in relationship to whatever arises, aware of whatever arises, rather than identify with, enter into, or avoid whatever arises. Whatever arises is nothing more than a modification of the Energy or Consciousness or Being that is awareness itself. Therefore, simply allow and observe whatever arises, and, in every moment, "see" or recognize whatever arises to be simply a modification of awareness itself. Do not be troubled by anything that arises. Simply allow and observe and recognize it. Do not become motivated by anything that arises. Simply allow and observe and recognize whatever arises. (Participate in thought and action only to the degree that is necessary within the ordinary economy of your habit or obligation, and, even then, remain in this disposition of surrender, simply allowing, observing, and recognizing the conditions, states, and relations of the body-mind. Thus, over time, you will become less and less occupied with activity and thought and you will abide more and more in simple recognition of all conditions in the Radiant Transcendental Being.)
All the conditions and states that arise are his own form just as his speech comes from his own silence or very nature. All of the three ordinary states also arise within him, within his own fundamental nature but without identification, without illusion, without mystery, without noncomprehension. I am the one about whom there is no mystery and no deeper part. He is not mysterious, he finds no mystery within himself or within the world. The world is obvious. Everything is obvious that
arises. So for such a one there is no depth. I think it's in this book or at some point I speak of the man of understanding as being a profoundly superficial man. Not in the sense that we ordinarily use that term to refer to somebody as being superficial, only in the sense that his quality is not mysterious. He is as he appears to be. There is no dilemma within him, no division within him and so nothing to him and for himself that is peculiarly mysterious. He is involved in the obviousness of things and what is obvious to him is the divine. I am the one who always appears exactly as he is. I am the one who is always present. He is not hidden, he is not elsewhere, he is not in another time and space condition. His quality, his fundamental nature is presence. I recognize myself as everything, everyone, every form, every movement. Whatever arises he realizes to be his own form, his own quality, his own nature. No separation is created in him. No sense of separation is implied to him on the basis of what arises, either in the form of his own states, waking, sleeping and dreaming, or if the qualities that seem to be other than himself within those states, other people, things in the waking state, worlds that arise in visions. Whatever arises he no longer discovers them to be other than himself. He no longer becomes involved in the implication of separation. He recognizes whatever arises to be himself, his own form.
To whatever degree you fail or find yourself unable to fulfill this discipline at any time, simply observe yourself, be easy, be full of enjoyment, make your actions at least an indulgence that does not harm others, and continue to turn to God through me and in the form of my Presence with feeling, from the heart. The more you mature in my Company, the more you will fulfill this discipline. The more you fulfill it, the more you will see of your turning from the Divine Condition. And the more you see of this turning away, the more responsible you will become for your turning to
God through me.

Avatar Adi Da Samraj


 

"Notice what is affecting you. In one fashion or another, through the Grace of Truth Itself, you must handle business - even after the fact, at a later date. You must. You cannot continue to grow, you cannot move on in the Way of the Heart, until you handle your business, until there is nothing left over, nothing unforgiven, nothing unspoken, nothing unthought. You must be physically, emotionally, and mentally purified of memory, of insult, of moments of pain and separation. You must be. You can make great leaps in that process, because Truth is a great Force, but nonetheless you must endure it. You must handle your personal business, the business in your past, the business in your friendships, the business in your blood relations, the business in your intimate relations, the business in your friendly relations, your business with the world.

You are suffering many concrete things in life, and others are also suffering. By the power of Truth erase what you and they are suffering. That is the Way of the Heart, and nothing else, nothing less, at all. You have very real things to do, very real things, very human things, even very ordinary things. You must do these things. There are conversations you must have. There are things you must say and things that must be said to you. Energies must be released, feelings must be exposed, thoughts must be expressed, bodily signs must be given. New society must be generated. The entire culture of My devotees must be changed by this exercise. Do not tell Me I am Free to give you My Native Sign until you do that and give Me your sign.

You can see what a cave the ordinary life is, what a wilderness it is, what tapas it is, what sannyas it is, what self-mastery it requires, what manliness it requires, male or female. It is in precisely those moments that you must make the great Choice that is the measure of My devotee.

Especially in the beginning of your sadhana in the Way of the Heart there is so much gross, petty nonsense. Because you are only at the beginning, you are dealing with all the ordinary, first-threestages-of-life stuff. But do the real sadhana and it becomes-I would not say "easier", necessarily, but it becomes more straightforward, subtler, more refined, more profound. You must endure that beginning, the handling of life-business, and be purified of the grossest part, which is there at the beginning."


For more on the teachings of Adi Da Samraj

 

Self-Observation vs Self-Watching

Adi Da 101

The Seven Stages of Life