Bending Into Holy Shapes To Escape the Body
by Avatar Adi Da Samraj

That which is called realization, liberation, God union, or whatever, gets represented to people in various symbolic ways, as a path, as something with lots of planes and worlds, colors, lights and visions, figures and forms, methods, universes, “inside” and “outside,” going here, going there, distance, direction, shape. 
These are all conceptual communications, symbols, pictures for the mind. Fundamentally, they exploit your suffering, by motivating you to acquire whatever it is they represent or hide. True spiritual life is not a motivation to these symbols, a belief in them, nor even the acquisition of what they represent. 


Spiritual life is the process in consciousness 
in which there is understanding or recognition of suffering,
the present experience.

Where there is no suffering, that which stands out or becomes the obvious, is called heaven, nirvana, liberation, the Self, Brahman, God, God union, Truth, Reality. When there is no dilemma, when there is no formation of consciousness, when consciousness itself ceases to take on form or become identical to form, this is what is called liberation. 
The process that is involved is not one of search based on suffering. Ordinarily, if you suffer, you immediately seek to get free, and you attach yourself to all kinds of hopeful signs. But true life or spiritual life is the reverse of that. Ordinarily, a man is seeking, pursuing forgetfulness from his suffering, his dilemma, his contraction, this separation, this unconsciousness. 


He pursues the absence of that in delight, enjoyment, distraction, 
search for perfection, 
search for all kinds of acquisitions, 
food, sex, money, good weather, lunch, 
until this whole process begins to become uninteresting. 

He tries every resort, either by contemplation or actual adventure. He looks at every “movie” on the subject. He seeks, until that whole movement in him, that whole reaction to his suffering, which is this search for the absence of suffering, begins to wind down. Now he begins to realize its hopelessness. 
The search begins to lose its capacity to occupy him. It becomes less exotic, less fascinating, less hopeful. Some quality in consciousness begins to turn away from this whole process of seeking, this whole reaction to his suffering, and rests in the suffering itself. 


He is no longer reciting his mantra, 
stretching into holy shapes, 
thinking about long-ago Jesus, 
wanting to be in the seventh plane, 
or concentrating on a spot on the wall,
to get out of the body. 

He is no longer really interested in any of that. Even a vague disinterest in life’s pleasures may come over him. He begins to realize that he is actually suffering, whereas before he was completely occupied with his seeking, and suffering wasn’t really the object of his contemplation. It was just some vague “whatever.” The search was what involved him. 
But now he begins to fall out of his search. He begins to live this suffering. Suffering becomes his experience, his obsession. It completely absorbs him. It becomes the object of his meditation. His actual state becomes absorbing. This, rather than all the things to which he attached himself to forget this, to get rid of this. Then he begins to see his suffering, to recognize his suffering. He begins to see, in fact, what his suffering is. 


That subtle sensation that is motivating his whole search 
becomes the thing that occupies him. 
He can no longer do anything about it. 

He sees what suffering itself is, at this moment. He begins to see it precisely. It is a present activity. He begins to re-cognize it, to know it again in consciousness. He sees this contraction of his own state, moment-to-moment, this separation, this avoidance of relationship. He begins to see this more and more exactly, specifically. 
It becomes an overwhelming recognition, until that portion of himself, that quality of himself that enjoys the recognition, that is the intelligence of this recognition of suffering, becomes his intelligence, becomes the very quality of consciousness that he lives, with which he approaches all experience moment-to-moment. Then, instead of simply suffering, he enquires of the nature of this experiencing, moment-to-moment. He sees beyond this contraction that is his suffering. And he begins to enjoy that which his chronic activity and state always prevent.


Our suffering is our own activity. 
It is something that we are doing moment-to-moment.
It is a completely voluntary activity. 
We cognize it in the form of symptoms, 
which are the sense of separate existence, 
the mind of endless qualities, 
of differentiation, 
and the whole form of motion, of desire. 

We are always already living in these things, but their root, the source of it all, the thing whose form they are all reflecting, is this contraction, this separative act, this avoidance of relationship, which constantly creates the form in consciousness that we cognize as suffering. 
Where it is recognized, or known again, this activity and its symptoms cease to be the form of consciousness. Then what is always prevented by the usual state, becomes the form of consciousness. 

Where there is unqualified relationship, 
where there is no contraction, 
where there is no separation, no avoidance, 
there is no differentiation, 
no necessary mind, no necessary desire, 
no identification with separate movement. 
Then consciousness falls into its own form, without effort.


Adi Da Samraj

from “The Avon Lady
1978


©2010 The Avataric Samrajya of Adidam Pty Ltd.,
as trustee for The Avataric Samrajya of Adidam.
All rights reserved. Perpetual copyright claimed.
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