The Paradox of Entanglement

Two excerpts from the talk by Beloved Adi Da Samraj
January 11, 1996
ADI DA SAMRAJ:   To Realize, the body-mind must be transcended. All of its means are transcended. Realization is then a direct matter, not via conditions, not held in place by conditions. So it is not something about which there can be any doubt. And yet, as I said, paradoxically you all appear to affirm that you followed this “consideration” fully and entered into these Samadhis and such. But on the other hand, you suggest there’s something possibly tentative about it. Maybe or maybe not its actually Realization. Maybe it’ll be true of you tomorrow, maybe it wont. And even while we’ve been here having discussions, well go off on some matter or other, and I’ll ask you about this matter of the Witness again, and generally you all said you had passed away from it, you had forgotten it, and gotten involved in the mechanics of the body-mind and such.

So as I said, you seem to be collectively making a paradoxical confession that all these matters of Great Realization I’ve “considered” with you are true of you and yet they are not. Or in some sense there seems to be, in each of your cases, two of you, as in the Upanishadic story.  There are two birds in a tree. And one is busy devouring the fruit and such, and the other simply witnesses the event. That was written a long time ago, perhaps twenty-five hundred years ago or so. Not a sophisticated TV-minded bit of noticing.

You could say that what’s being illustrated there is two different kinds of people. You know, the kind of people who just become involved in conditional existence, and those who become detached, even stand prior to it. In other words, you could say this was a lesson somebody was trying to give to somebody else. You can be either one of these two. So its that. It was intended to be a lesson in that manner. But it also is an illustration of the paradox of human beings.

The story is not about two different people merely, or two aspects of, or two different kinds of personalities in some person. The fact that the story is told of the two birds being in a tree, the tree is a representation of the human body. And the two birds are two ways you have of being, and you’re all familiar with both of them now. [murmurs]

In your body-mind complex there are two positions, two ways of being in the tree. One is to connect via the mechanics, perceiving, conceiving and so on, and become so involved in it all you forget where you are, just obliviously involved in the tree itself, in the fruits of the tree and such.

So this is one thing you notice about yourself. This is one way you have of being there in the tree. The other is the Witness, simply Witnessing, and yet aware of this psycho-physical complex, perhaps even aware of that part of the psycho-physical complex that’s very busy, thinking or perceiving or acting or whatever. So you all, certainly after our several days of “considering” these matters seriously, acknowledge that you have two points of view relative to all of this that we’ve been “considering”.

It is true that you entered into this “consideration” freely and in this Communion with Me Realized these various Samadhis and such. There’s some variations in how individuals approached it, but essentially you did this, and in your Communion with Me found it easy to locate the Witness and go on with the “Perfect Practice” and seventh stage “considerations” and so on.
And yet you also said that apart from those moments of steady Contemplation and Samadhi, as soon as you got involved in any uses of the body-mind at all, instead of simply abiding in that Samadhi, you became as if you were a different being. You forgot the Witness. You identified with the mind and with the whole body-mind, the entire body-mind and all kinds of associations past and present and whatnot, and desires, too. And actually just became those, or that whole complex, that whole drama. And yet I was able to readily call you back to the Witness-Position also. Just a reminder again, and all of a sudden that was true.

Well, this old Upanishadic text, then, has got many levels on which it could be interpreted, but perhaps most essentially it is a picture of the essential human experience. You are always standing in the Witness-Position, and yet you completely forget it in your involvements in the body-mind and its relations. And its not that this is some strange problem you have as an individual. This has been noticed as being a Truth about human beings universally, certainly as early as twenty-five hundred years ago when that Upanishad was written. It already was communicated as a universal statement about human beings, beings in general: Consciousness in conjunction with the Cosmic Domain.

ADI DA SAMRAJ: So you’re not anything of what you usually call “I”. Everything that you call “I” you are not. Every one of them, seen as in groups or one at a time, whatever, down to attention itself, you’re not it. You’re merely Witnessing it. And it doesn’t make a difference which one or many of those you view, or of anything you view in any moment, you’re still the Witness of it. And that Witness feels exactly the same as it does when viewing any other object or complex.

So you’re not located somewhere in the mind or the body-mind or you don’t move about. You see? Youre not anything that you call “I”. You’re merely the Witness of it. You don’t look with the Witness, as the Witness. You don’t look toward anything. That’s attention. But you are the Witness of attention, merely the Witness. Even if attention moves about on its own, you’re still merely the Witness of it. You are in the Witness-Position, and not identified with the thing itself.

Everything that arises is, in this sense, objective to you. Whether its so-called objective, outside the body, or subjective, inside the body, so to speak, all of it is objective to you.

I remember noticing this very spontaneously and particularly noting it as this process of My “Sadhana Years” began when I was at Columbia. I remember scribbling on something about it. It just spontaneously occurred to Me when I was, it must have been in a class or something. It was a profound noticing, because at first one would be making a distinction between subjective and objective. And you feel somehow the subjective is inside you and the objective is outside you. But actually all the subjective parts are objective to you, as well.

Of course, this became the Realization of the Witness in My Case, the restoration, just in these beginning observations very early on, as I went to Columbia, culminating in the event in the junior year.

So everything, you see, is an important lesson then for anyone, an important thing to observe. It’s not that you’re in a position where the subjective is inside you and you’ve got to go within or do something within. You are the Witness of that as well. [murmurs] You’re not sort of at the surface of the body looking out, and everything outside is objective and everything behind it is subjective. Everything is objective to you, in the sense that you’re only the Witness. But its not that the Witness is the subject, either, except as this Infinitely Undefined Being.

But the Self is always just the Self. It is not the apparently limited personality. But the Self in conjunction with the apparently limited personality mechanics looks that way. But the Witness in other words is never changing. It doesn’t go through the changes that the body does, the emotional being goes through, the mind goes through. It doesn’t go through those changes. It’s not Witnessing in the sense of the observer. It is merely the Witness, or the utterly Subjective dimension. So it is Prior to that person. It is the Witness not merely of what is outside the body. It is the Witness of everything inside the body, everything you call “I”, down to attention itself. You are not any of it. You are the mere Witness of all of it. And this is always the case. You don’t stand there Witnessing in the sense of observing. You simply Stand in that Position, then.
One way of describing it is, as Daniel was suggesting the other evening, a thoughtless feeling, no faculties. But full of feeling force, or in the space of feeling force itself.

So the Witness is inherently detached, so to speak, from the body-mind complex and all the relations and activities and content of what you call the cosmic domain, or the conditional domain. But you are always already in that Position that transcends the entire conditional domain. And inherently so.

So that’s the bird on the tree that’s simply sitting there, while the other moves about, utterly indifferent, not even “treed”. [chuckles from devotees] So once there is this discovery that you always already Stand in that Position that’s Prior to the body-mind, has nothing to do with it, then the next great form of practice, the ultimate form of Practice in this Way, becomes possible. Because it is not about investigating the things from attention on out, but entering more and more profoundly into that Well of Thoughtless Self-Radiant Being, Blissful Consciousness Itself. It is vaster than the conditional domain, without center or bounds. Infinite Feeling Being of Love-Bliss, Consciousness Itself as an Infinite Substance, without “difference”.

That of course is the import, then, of discovering and being established in the Position, the Native Position of the Witness. The import of it is such that you can enter into the Domain that is otherwise appearing as the Witness. That is the Divine Domain, the Prior Domain. It is always already the case. Infinite Fullness, Eternally Free. [pause]

So that’s the exercise in the second stage of the “Perfect Practice”. That is the sadhana. It’s not a psycho-physical sadhana. And this Communion without difference is entered into most profoundly when there are no requirements placed on the body-mind otherwise. So it is of course especially most profoundly entered into in the meditative setting, typically.

And that being the case, then, the practitioner is always noticing this change from what is Realized in the Samadhi in the meditation hall, to this apparent re-association with the body-mind, that which you transcend by virtue of your Stand as the Witness. But it comes up quite spontaneously, quite naturally. One reason or another you get up from your seat and then theres everything you do, everything you’re associated with, until the next time you take your seat. Of course, the admonition to those engaged in the “Perfect Practice” is that they maintain the Position of the Witness, truly focused, not lax but intensely That, that they maintain That Radiantly in daily life.

So they do the “Perfect Practice” all the while, but also they do as other devotees do with the body-mind generally. But there is this constant passage from the Domain of Divine existence, free of the world, free of conditional existence, and then getting up and going back into it again. This, as I’ve pointed out to you a number of times in this “consideration”, this back and forth between these two, becomes the ultimate context of Realization. So one of the things those doing the second stage of the “Perfect Practice” are called to do, must always be called to do, is to study My Word about their next transition, study My Word about the seventh stage Awakening, along with maintaining, as I say, magnifying Radiantly the disposition of the Witness in daily life, in all of that. And entering more and more profoundly into this “Perfect Practice”, in meditation, in daily life, “considering” My Word about the Opened-Eyed Awakening. It’s the way of conforming even the body-mind to What is about to be Realized.

So you see the second stage of the “Perfect Practice”, or the sixth stage of life, could go on forever, like any other stage, if the specific limitation in it is not specifically addressed by the sadhana. So at every stage in the Way of the Heart this is one of the unique characteristics of the practice, that the equipment you bring to this stage you’re in now is such that it enables you to deal with the specific error or limitation of your next stage of practice, in and of itself.

So there is the sixth stage limitation. There is a characteristic limitation in each of the stages as I’ve indicated. The sixth stage error is the root-error of differentiation, dissociation between the phenomenal and the Transcendental.

In other words, it is the origin of non-Recognition. So what is phenomenal is not Self. What is Prior to it is Self. The sixth stage of life is a necessary advancement. It is context for the seventh. But it still does contain a root-error, or a dimension of egoity, effectively, because it is associated with an act. Whereas That Which is Always Already the Case requires no act by which to be Realized.

So the sixth stage practice would go on forever, as I said, if you were not surrendered to Me, if you did not regard My Word, if you weren’t given the Gift of My Word and My Presence, which Fully Awakens, not merely to a degree, but Fully. So, those practicing the “Perfect Practice” in the context of the sixth stage of life must study and “consider” My Teaching relative to the seventh stage Awakening. This is their “consideration”, in other words. This is their study. All My devotees should study it, but its of special intensive significance as the second stage of the “Perfect Practice” develops. So this is how it is possible for My devotees to enter into the seventh stage Samadhi. It doesn’t happen automatically. It has required My Intervention. It requires a particular form of practice altogether, therefore; so it is by your Perfect Non-Separation from Me, Non-Difference from Me, Most Perfect, in other words your Realization of Me Most Perfectly, your Realization of Me, not merely an internal exploration.

This “Perfect Practice” is not something for which you have a personal talent. It is in the Domain Prior to the body-mind. It is the Talent of the Divine Self-Condition, It’self. So, by this Grace you receive, in utter Communion with Me without difference, and continuous study of My Word, conforming the body-mind to Me and yet standing Radiantly as the Witness, the crisis that is the seventh stage Awakening occurs. But it must be served by all these means because it doesn’t happen naturally, as I said.

So My Transmission to you is That of the seventh stage Awakeness. So when your submission to Me is profound beyond Profundity, then you Realize Me As I Am, Most Perfectly. And that Awakening, Open-Eyes, is, as we were discussing earlier, associated with the Yoga of Amrita Nadi, the regeneration of Amrita Nadi, which, so to speak, Enlightens the whole body, “Brightens” it, like the clay pig in the kiln. But its not that the Free, Divinely Awakened Being re-enters the body-mind, or leaves the Heart and goes wandering back to the world to, so to speak, give up Enlightenment until all others are served. No, theres no leaving of that Position. It’s just that the effort of yielding the body-mind, the energy and attention, to the point where it can be Transcended at the heart-root on the right, is an effort in the body-mind.

So that is the error in the sixth stage Disposition. It is performing this action, even at the causal level, psycho-physically, which makes the dissociation possible between the Transcendental Self and the psycho-physical domain. So when this original element of pinching yourself, this not even most subtle but causal effort is found at last, its the last particle, the root-lastness of egoity, separativeness, and separateness. The moment its noticed, then that is Open-Eyes. It’s just that it isnt readily noticed. But when truly noticed, truly felt, at the root of this Great Samadhi, then it dissolves. But What it Is is Recognized.

So Amrita Nadi is no longer curved to, or bent, or forced to do tapas in order to establish the process on the right side of the heart, or serve it, or be given up to it specifically. Instead, Amrita Nadi is Radiant from the Heart, and at its upper terminal It Enters into the circle, descending and ascending, and Shines through and beyond the body-mind. And in that Light, everything is Recognized, Inherently. There still is nothing but the Divine Self-Condition, Self-Radiant. And just to refer to what appears to be arising, it is nothing but That, that very same Divine Self-Condition. It is, these so-called things are merely apparent, they’re not binding, they’re just an apparent play upon the Radiance of Divine Self-Consciousness, and Recognized as such. There is nothing but the Radiance, They are simply Radiant. As Recognized things, they do not dissociate themselves from the Divine Self-Consciousness.

So everything becomes “Brightened” by this Power of Recognition. And so you see, it is the fundamental Siddhi I exercise. The Blessing I Give is not manufactured in the body-mind, or from the body-mind point of view. I don’t Bless via mechanisms figured out somehow in the body-mind. I Bless As I Am, and My Blessing is the simple Recognition of you, Divine Recognition of whatever. The apparent body-mind can seem to be involved in it in various ways, too, talk about it or whatever, but it is just this Diving Blessing Recognition, My Regard, or you even entering into the Sphere of My Radiance, devotional, and Communing with Me. My Presence is the Power of the “Bright”. It’s Unique Siddhi. It’s just That. Everything is Recognized. Everything is “Brightened” therefore by My Presence. And My perhaps Giving you My Regard at times, but fundamentally you giving Me your regard, all the faculties submitted to Me into Communion with Me, to the point of Communion with Me, moment to moment.

By being My devotees, then, you are participating in the Siddhi of My “Brightness”. And fundamentally that is what the Way of the Heart is about. Everything else is with regard to apparent conditions, this or that requirement. But fundamentally it is just you forgetting yourself in Communion with Me, and that’s it. You become what you meditate on. Eventually that meditation becomes samyama. When its achieved the depth of Samadhi, you Realize the essence of That with which you are Communing, and are established As It. [pause]

So devotees simply notice Me, are attracted to Me, meditate on Me to the point of forgetting themselves Absolutely and being thereby established As Me. [murmurs] And that’s it. Anything else about it is with respect to some psycho-physical condition or other, for which you have to become responsible because you are entangled. The Way is to yield the self, the self-contraction, in all of its faculties, to the degree of Samadhi, and then to be drawn in that Samadhi to My Perfect Position, Prior to the body-mind, and enter into That Most Profoundly until you Realize there is only Me. And in that Realization it will be the same as to say that there is only You.

This is why in The Dawn Horse Testament and some other places, wherever I use the word “you”, I capitalize it. The Dawn Horse Testament is an eternal conversation in the Place of Realization, in the Heart. So I may discuss in The Dawn Horse Testament all kinds of things that are associated with your apparent entanglement, but I always address you with a capital “You.” You are the God I have come to Serve, that capital “You”. My Recognition of You is what Gives You the Power of Realization. It Gives you the Yoga, the process.

Om Sri Adi Da, Parama-Sapta-Na Sannyasin

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