Enter Into Unlimited Profundity-II
(or “There are psycho-physical reasons why you don’t recognize Me”)
A discourse by Avatar Adi Da Samraj
October 6, 2005
Part Two–Chapters: “You Are the Witness-Consciousness Itself” & “The World Is Outshined”
ADI DA SAMRAJ: If you study My “Perfect Practice” Teaching and hear it recited daily—and all of the arguments of My Teaching that lead beyond the confinements of egoity—and practice accordingly, change in accordance with that Instruction, you will be a participant in a culture of ego-transcendence, and of Reality-Realization, and not merely a participant in the perpetuation of conventions of life and mind, the mummery of the daily myth, of the collective presumption.
No matter what arises… (long pause)… you are the mere witness. You are not the doer. You’re not doing anything. You are not thinking. Thought does not arise from a “self”. Thought arises from a body-mind-complex. It is possible to see this, to come to a point of complete certainty that it is so.
In some traditions, there is a recommendation that you follow thought back to its Source, as if the mind originated from a “Self”. In other words, as if there is a “Self” doing thinking, rather than thinking occurring as an appearance only, and happening as a result of a pattern that is perpetuating itself. In some sense, the thinking is thinking. The mechanism—and that means an interconnected universal in which even every body is participating, a universal unity, that mechanism and the brain-mind, the brain process—is generating mind, generating thought. There is no “Self” thinking. So the notion that you can “follow the thought back to the Self” is not based on an altogether correct understanding. It suggests that there is some kind of doing that is Perfect—the doing of turning the mind back on its source. That is an activity.
This is not “Perfect Practice”. “Perfect Practice is not an activity at all. It is not a psycho-physical exercise. All seeking is the result of psycho-physical contraction. What is no-seeking then? No-seeking is only to be Priorly Established in the Condition That Is Always Already the Case. If It Is Always Already the Case, then It is not about exercising any function at all. It’s not about having to do anything with or to any function at all or any content at all.
What Is Always Already the Case? No matter what arises—as any phenomena, even a thought, even as just attention, no matter what arises—the Position That Is Always Already the Case Is That of mere Witness, Consciousness Itself, not the knowing faculty, not the act of observing, not any action at all, simply Consciousness Itself. It is not doing any thinking. It is not doing any acting. It Is Always Already the Case. It is Natively the Case. If you observe “self”-contraction, if there is “self”-understanding in that sense, then there are various kinds of practice that I have Given you to proceed with that to the point of the “Perfect Practice” becoming the capability. It is, however, the capability that Is Always Already the Case. It is covered over by psycho-physical happenings, psycho-physical patterns, actions and thoughts, “self”-references, “object”-references, concepts of all kinds, including “God”-ideas, and on and on.
What Is Always Already the Case, What Is simply the Case, is not “objective”, is not a “self”. It Is Consciousness Itself. It has no name, no function. It Is Always Already the Case. The “Perfect Practice” is based upon Prior Identification with Consciousness Itself, “Located” as the mere Witness in every moment, but not by an act of “locating’ it. It must be Priorly Identified with. All of the preliminary sadhana leading to the “Perfect Practice”, is a process that establishes Prior Identification with Consciousness Itself, That Which Is Always Already the Case. The “Perfect Practice” enters into the Domain of Consciousness Itself. The “Perfect Practice” has been stated by Me in three parts:
1. Be Consciousness Itself
2. “Contemplate” Consciousness Itself, and
3. Recognize everything in and As Consciousness Itself
The last part of those three indicators is the seventh stage process. The first two are the foundation dimension of the “Perfect Practice”. But you cannot decide to do the “Perfect Practice”. It must be established. In this Way, it is established not by argument, although there are things that can be said, such as I have just said, and they have use. But the “Perfect Practice” is established by devotional and Spiritual means, and that includes practices of disciplines of body and of mind. It is essential, necessary, to do that practice. That practice manifests the “Perfect Practice”.
If there were no obstruction, no habit of body-mind already obstructing the Realization of the Condition That Is Always Already the Case, I would simply tell you, “No matter what arises, even attention itself, you are the Witness, Consciousness Itself”, and that would be enough—not enough to be philosophically convincing merely, but enough to make you a perfect renunciate. This is the catch for all of the “talking”-school characters who think they are up to this because they can understand the words in some sense. They don’t understand. If it were true of you, you would be a perfect renunciate.
Renunciation and Realization do not merely go together—they are the same thing. There is only One. It is both Realization and renunciation. It is Perfect Freedom. To be Established in the Condition That Is Always Already the Case—to be Established in the Condition of Reality, the Divine Self-Condition, not merely some “Creator-God” idea–to be Established as That is to be Perfectly, Inherently Free, without the slightest effort required. So there is necessarily a foundation for this singleness (of Realization and renunciation), nonetheless, there is great usefulness in hearing and “considering” and studying My “Perfect Practice” Teaching daily, constantly—because that is the Way. That is the Teaching. The “Perfect Practice” Teaching is My Revelation. That is My Teaching.
Devotion to Me is surrender—not the effort of surrender, but the surrender that is volunteered upon tacitly recognizing My State, My Condition, My Very Person, Which Is Reality Itself. It is Realization Itself. I am That. By recognizing Me, you are drawn into My Condition, and that is what makes this devotion profound and brings it into coincidence with the “Perfect Practice”. The “Perfect Practice” is the “Perfect Practice” of devotion to Me. It is established by means of this devotion, which carries with it modes of instruction requiring discipline of body and mind, and of all the habits and interactions in relationships associated with the body-mind. And it involves reception of My Spiritual Transmission, which simply Draws you profoundly into the “Perfect Practice”.
You are all wrapped up in the patterns of body-mind, the structures of language, of thinking, the structures of presumed perception, and presumptions about the identification of things and the “world of reality”. And these are actually obstacles to the Realizing of Reality. There are psycho-physical reasons why you don’t recognize Me. If it were not for that, if you were not doing that now, your recognition of Me would be Perfect, Tacit, Un-“caused”, Self-Evident, Always Already the Case—of that Nature, therefore not temporary, not just a somehow temporarily “caused effect”.
So it is with this Witness-Consciousness. It Is Always Already the Case. To think about it and notice it is one thing. That is why I Communicate My “Perfect Practice” Arguments to you. But to actually be Established as That, such that the “Perfect Practice” is your practice, is quite something else. That practice coincides with renunciation, coincides with freedom from the exercise of psycho-physical functions. It is not held in place by any activity. It is an inherent capability. It is a capability inherent in the Witness-Consciousness Itself. It is associated with most profound devotional Communion with Me and, thus, it is associated not merely with a philosophically presumed state or an analytical condition, but with a Spiritual Condition of Communion with Me.
If you, as you claimed earlier, Cheech, are moved to Realize Me, if this is true of you, then it would manifest itself as literal changes of life in recognition-response to Me and in obedience to My Instruction, in ever more elaborated detail, as it must be (and more and more refined detail, as it must be) as the process actually matures. To be always at the beginning, and (therefore) always in this kind of beginner’s cultic state, of stated devotional enthusiasm, is to live in a “religious” mummery—and there is no Realization of Me. There is no recognition of Me. You are identifying Me Bodily. Yes, you know what I look like. But it is not profound. That is simply a category of ordinary perception and thought, and it is not such that you are drawn beyond the presumption of “self” that is the active “self”-contraction of the body-mind.
The ego-“I” is not merely an idea in the mind. The ego-“I” is an activity. It is not merely a thought to be traced to its origin as if the “Self” is thinking it, although that is recommended by some traditions. The “root”-characteristic of “self”-contraction is the feeling of relatedness, the sense of separateness, of relatedness, of otherness, and of “difference”. Where these characteristics of “experiencing” appear, “self”-contraction is operative. But even these are simply descriptions of attention itself. They are inherent characteristics of attention. Where there is attention there is “self”-contraction, and there is (therefore) the feeling of separateness, the feeling of relatedness, the feeling of otherness, the feeling of “difference”.
No matter what arises, even attention itself, the Position That Is Always Already the Case– the Position That Is the Case, rather than being a “self”—Is Consciousness Itself. It Is Unborn, not a “self”, not defined. It is not a “point-of-view”. Attention is “point-of-view”. It Is Self-Existing, Self-Radiant, Indivisible, Inherently Free, All-Love-Bliss—without “difference”, without separateness, without relatedness, without the slightest sense of “other”. It is Perfectly Free. It is Unbound. To that, everything that arises is merely apparent, transparent, inherently non-necessary and non-binding.
Everything is Recognizable in That, As That, to That. In the event of Recognizing what arises, that which is apparently arising is vanished. It is not that the “world” is Divine and you are some deity making it—in that ego-to-other sense. When the world is Recognized, it is transcended. When the totality of apparent arising is Recognized, all is Perfectly, Inherently, Outshined.
If Divine Realization were about becoming the “Creator Deity”, then Realization would be about going on and just making more and more mummeries, more “worlds” of presumption, more categories of mind and separateness. It is not so. There are traditions that propose that that is exactly how it is, that somehow Realization is not only a Realization of some kind of absolute “Self”, it is also a Realization of being Divinely related to the “world”, in effect becoming a kind of “Creator Deity”, and the “world” becomes some kind of paradisiacal play. This is based on false views. It fails to understand that the whole process to begin with was there because egoity makes illusions and the whole process needed to be transcended.
It is the Recognizability of the world that is the characteristic of Perfect Realization. And in that Recognizability it is merely apparent, non-necessary, and non-binding and (therefore) the Process of Divine Self-Recognition Outshines the “world”. There is, effectively, no “world”, no separateness, no separate “self”, no “object”, no “other”, no “difference”, no relatedness, no feeling of relatedness. The “self”-contraction is associated with the avoidance of relationship (Adi Da makes a fist), but the transcending of that, the Perfect Transcending of it, (releases fist into open hand), Established As the Condition That Is Always Already the Case, Is Prior to the making of the feeling of relatedness. All categories of “difference” are transcended in the Realization of That Is Always Already the Case.
When all is Outshined, there is only the Divine Self-Domain—not merely the “world” idealized.