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I Think I’ll Stop My Thoughts Now


ADI DA SAMRAJ: The practice of the Way of Divine Ignorance is founded in paradox. There is no direct method for removing either behavioral tendencies or the obsessive stream of thinking. Nonetheless, these patterns must be mastered and undone, since they are the essential content of the motivated, compulsive, and illusory display of egoic suffering, or subjective differentiation.

It is simply that they cannot come to rest by attacking them directly. Such only reinforces the subjective pattern itself, by establishing a double-bind pattern in which the subjective being works against itself.

To try and stop thinking itself is the same as trying not to think a particular thought. Try not think of a tree. It is impossible, because you must keep the thing in mind in order to try and not think it.

The same is true of the strategic attempt to control the entire thinking mind itself. Try and not think. It is impossible, because the thinking process must be kept intact in order to intend not to think. If you remember not to think, you may keep up an effort that makes the mind blank, but you will not bring an end to the intention of thought itself. You will only frustrate your own intentional and automatic thought process.

You cannot remove tendencies of behavior and of thinking, including the ego-illusion, the illusion of independent consciousness itself, by direct efforts that only manipulate the egoic or subjective processes of conceiving, thinking, perceiving, feeling, desiring, and acting. 


Concentration is a method of effective and chosen use 
of the force of subjectivity and mind. 
It may temporarily bypass a particular tendency of thought 
or a complex impulse to action, 
but it cannot bring an end to subjective motion itself.


Therefore, any subjective motion that has been previously established in the complex subjective order will inevitably return to motivate us in the future. Even if contrary concentration is wilfully maintained to the point of trance, the motive or tendency we seek to avoid will arise again in time.

Therefore, meditation, which is founded in concentration, is not sufficient for enlightenment. It cannot achieve enlightenment, or prior and radical Feedom in Truth. It is simply a conventional and useful method for using our born functional capacity.

How, then, does the reactive, subjective, egoic, moving, impulsive, independent experiential drive itself come to rest as a matter of ultimate responsiblity? If the illusory and irresponsible motion of subjectivity is to cease, it must simply not be initiated!

This way sounds simple, but what will you do about it? The conventional response or wisdom is to try and stop thinking and motivated existence (rather than simply not thinking, not presuming an independent consciousness or any independent Object) . But the effort to stop what is otherwise already and irresponsibly initiated is only the way of concentration. It does not radically cease to initiate the motion of subjectivity. It only tries to stop or prevent the already and mysteriously initiated subjective tendencies or motions.

The true or ultimate and native means is not the direct one of concentration, which depends on the law that whatever is set in motion tends to remain in motion. Rather, the true means is the natural, free, or prior intuitive presumption of mere observation, which depends on the law that whatever is not used tends to become obsolete.

Whenever we are consciously present as simple awareness of arising motions (or internal and external objects arising to the egoic witness), we are not then principally active to initiate, continue, or bring an end to any arising tendencies Therefore, we do not then reinforce the presently arising pattern of subjective motion, nor do we reinforce the pattern of subjective, egoic arising or motion itself.


Adi Da Samraj

1977








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