The Truth Is Absolutely Not "Within"
The Truth Is Absolutely Not “Within”
So stop meditating on your parts.
When we realize it, we vanish.
ADI DA SAMRAJ: What we may find “within” by inverting attention is not more absolute, changeless or immortal than anything we may find “without” by extroverting our attention. It is all changing. Not only is it all changing, but what we find by turning within is not not something in the infinity of the universes.
It’s our brain.
The ancient technique of inverting attention to get away from the gross phenomena is imagined to be a way of associating with something supercosmic beyond one’s body. But in fact, it is a way of associating with one’s own mind, principally one’s own brain, one’s own nervous system, and automaticities that are in other parts of the brain, other than the parts we’re usually familiar with, like the language part of the brain and the sensory part of the brain.
So in our religious persuasion, our spiritual persuasion, when we’re yogis and mystics, we put our attention in one or another function of the familiar body-mind, like the breath, the life-current, certain kinds of thoughts, speech itself, visions, hearing, tasting, smelling, archetypes, cultic objects, mystical words and so forth.
We put our attention on one or another of these things which lead us to concentrate on one functional part of the body. And by concentrating on that functional process of the body-being to the point of absorption, we follow the lines of the nervous system back to the brain, and we start having relatively involuntary experiences arise, like shakings of the body, dreamlike phenomena, involuntary emissions of the brain, flashes of light or sounds, and so on. You see a whole bunch of that stuff for a while, and when all that goes away, we become stupefied.
For instance, if you focus on the process of sight, you will be lead through the structures of the brain to the upper rear of the head, to the brain terminal from which sight originates, and at that point you’ll stop seeing anything. You can also withdraw attention from the currents of the body, be basically aware of nothing whatsoever, and yet be somehow conscious because you’re still embodied, still alive and without objects.
You will feel all the great unity and say, “This is God.” And people for thousands of years have been doing just this. This is what the yogis do. When you finally are successful at doing this spiritual thing that you are motivated to do, this is what happens.
It is called Nirvakalpa samadhi.
On the way, when you have trance absorptions and spurious emissions of the brain, flashes, images and so forth, this is called Savakalpa samadhi. Samadhi with form. Nirvakalpa is samadhi without form. So you see that you can’t escape this body-mind by inverting attention. It’s the ancient dogma though that you can, and it’s fitted to the naive presumption that’s stated in the ancient formula: “as above, so below; as below so above.”
So it’s presumed that if you can enter into subtle awareness, a subtler awareness of your own body, that this corresponds to the subtle dimensions of the cosmos.
It’s a purely naive presumption. It’s a magical presumption.
It’s not true in experience.
Fundamentally what we experience by inverting ourselves upon the nervous system, are all the potentials of our own body-mind that belong to the brain and nervous system. And yes we do see something about the subtler physics of things, but we don’t see anything other than ourselves fundamentally.
There is no escape there. It is just as fruitless a technique for finding what is absolute, unqualified, perfect, and unchanging as the extroverted tendencies, interests, and desiring and so forth of daily life that ordinary people are involved in.
There is an ultimately nihilistic tendency or result in this process of inversion. And in the process of extroversion then there’s a kind of ultimately eternalistic search. The extroverted being exploits all of the patterns of the gross realm and wants the things that are desirable to be attained, and wants them to stay forever, wants to be fulfilled on the basis of functions themselves, wants functional fulfillment to be absolute fulfillment, wants to create utopia, immortality and unchanging relationships.
But you see the world never does come to an end. It never does stop changing. Never. So the urge to find what is changeless in the form of this endless changing pattern that is arising within and without, is frustrated. And this is the spiritual discovery. This is the moment of awakening, this discovery.
This is the way into Sahaj Samadhi and the Way of Truth.
Until there is the realization that happiness, Truth, God, Reality, Eternal Blissfulness cannot be found on the basis of the exploitation of any kind of experience, internal and inverted, external and extroverted, when there is that discovery, then we are in the true double-bind of existence. Neither within nor without is hopeful, promising or ultimately liberating. All of our problems come to an end. It’s not that life within is toward God and life without is toward the devil. It is all the same. It’s all ultimately frustration of the will, and we still need to exist fully and blissfully as happiness.
Paradoxically, in the moment of perfect frustration of the search for happiness, there is awakening to the principle that is happiness. And it corresponds to this understanding that neither the inversion nor extroversion of attention, neither internal nor external experience, have ever realized what is transcendental, happiness, or perfect enjoyment, but are only temporary modifications, permutations of one’s own mortal psycho-physical condition.
So the Way becomes not the satisfaction of internal or external desires, not the fulfillment of this structure, high and low, but the sacrifice of all of it. The Way of Truth is not the exploitation of the internal life nor the exploitation of the external life, but the perfect sacrifice or surrender of one’s independent body-mind.
The internal exploitation of life is a gesture toward everything that we consider to be ‘mind’, leading toward the annihilation of ordinary awareness. And the external exploitation, the extroverted exploitation of experience is in the direction of everything we call the ‘body’ and its pattern of relations. It’s a gesture toward eternal changes, existence as something changing, perfect eternal body, eternal world, eternal relationships, and of course it is frustrated as well.
The Way of Truth is the sacrifice of body-mind,
the sacrifice of this entire independent illusion
that we’re struggling to glamorize and make survive.
that we’re struggling to glamorize and make survive.
But is is a unique process, not like strategic inversion or strategic extroversion. It’s not self-manipulative. It is in fact the sacrifice of self, the whole body-mind.
There are two general aspects to this affair. And these two essentially describe the whole process of this radical Way. The first, which comes through the process of the life-disciplines and through practice, is the simple direct realization that “I” is not within. “I” is not some subtler or eternal soul-like part. “I” is not mind over against body. “I” is simply the body-mind as a whole. The whole thing, a single presentation of existence.
The second aspect is yielding, the sacrifice of that whole body-mind or “I” into its Condition, into the Radiance, the unqualified Love-Bliss-Radiance that is intuited to be the Condition of one’s self, of one’s entire body-mind, and all conditions. This second aspect of the process is developed in more and more profound ways through the stages of practice and through the stages of ultimate human structural development which appear in these stages of practice.
So there is functional progress in this sacrifice of the whole body-mind “I” through stages which are more and more esoteric, and which include more and more of the subtler aspects of the body-mind over time. This sacrifice is not a kind of suicide. Suicide is a gesture made at one’s self. There is no self-destructive motive in this sacrifice. It is the yielding of the self through love, through functional participation, relaxation of the knot, the contraction of consciousness.
In this Way, in the seventh stage of life, in Sahaj Samadhi, this radical perfect intuition is a process in which even the cells are liberated into their prior Condition, even the cells of the brain, even this nervous system, even this flesh body, even the whole world and all its relations.
It is all relieved of its solidity.
It has become transparent and ultimately dissolves.
So it is not by the internal or external exploitation of this body-mind, but by the sacrifice of the whole affair of this body-mind through perfect intuition, and communion (sacrifice in the truest and ultimately most perfectly esoteric sense), that we are literally translated into the Bliss or Radiance which is eternal and which pervades all existence.
That Reality is not at the root of the nervous system nor at the end of the world in time. It is Present. When we realize it, we vanish. We are dissolved in it. You become what you meditate on. As long as you persist in the meditation of your parts, you continue to appear in that form. When the gesture of existence becomes this sacrifice, this intuitive sacrifice or yielding of all of these conditions, then you are glorified and transformed.
In this Way all of the functions of the body-mind become ordinary. They no longer have the burden of infinity placed on them. Once can live an ordinary life without inherent frustration or recoil. One can engage with humor in the play of human relationships.
It’s in the traditional solution, the inverted path of life, that one becomes strategically ascetic, trying to cut off the grosser or body part and entering into the subtler or mental part (and super-mental). In the disposition of this Way, the Way of Truth, there isn’t any strategic orientation or disorientation relative to any of the parts of this body-being, body-mind.
So one can continue to live an ordinary life, but one must transform it, make it an expression of this sacrifice, an expression of the Law rather than an expression of the need to be fulfilled in the perfect Presence by something that is limited, changing and ultimately frustrating.
We enter as sacrifice into our ordinary human relations and
this is the higher form of asceticism, the true form of it.
This Way depends on real understanding, literal adaptation in the case of each of you. You must enter into the structural development of your entire human capacity. There are moments in the process in which you are turned upon the traditional objects, yogic objects, the internal, the subtler objects and so forth, in order to learn the sacrifice there. These things are not made an end in themselves. They are a moment in the lesson whereby we come to make this sacrifice perfectly.
The only trouble with all of this is that I really do not think you’re interested in it. I don’t think you’re interested in it. The kind of interest I’m talking about is the kind of interest that makes you do it. This is my frustration. Because I am prepared to enter into relationship with you exactly as I have described it to you. And the process is exactly as I’ve described it to you. And there is spiritual power in this Company.
This relationship can quicken it and
make it realizable in this lifetime.
But you bring so many liabilities, so much disinclination toward it. So much of the reason for people being here is based on a temporary frustration, a temporary disinclination toward the things of their ordinary life. But as the discipline goes on, and they realize that it’s still the same demand, they all of a sudden say, “Oh it (their life) wasn’t so bad, you know.” And they find some way within this discipline, within this community of devotees, to live the usual life, or they leave it altogether and go live the usual life.
Day after day, it’s like arguing with people who do not have any interest in doing this, even though people are here ostensibly to do it. Then fundamentally I don’t have anybody to live the process with. I have people willing to have me discuss it with them, and people who are willing to entertain certain common, garden variety aspects of this Way of Life for periods of time.
This great affair that I’m describing is absolutely uncommon,
hardly happened in the case of anyone,
hardly ever in the whole history of the world.
hardly happened in the case of anyone,
hardly ever in the whole history of the world.
What I’m describing to you all is a process that belongs to the further evolution of humanity. At best it belongs to thousands, millions, billions of years in the future for the race. This is why it is frustrating. It is frustrating to me because I’m talking to people who are in a moment in the evolution of existence that has nothing whatever to do with the ultimate Truth of existence. Humanity is in its infancy, still in the slime, still dependent, still wanting consolations in the realm of changes, still violent, still self-possessed.
Don’t imagine for a moment that it is an easy matter, that you can just listen to this and you’re in Sahaj Samadhi. It is the work of evolution itself, the work of the universe itself. It’s the obligation, the law of eternal existence. You cannot do it casually. You can’t respond casually. You can’t be committed casually to your ordinary destiny. You must become changed.
I feel sometimes like a man who’s come here in a spaceship through time, from the end of the universe, to people who are near the beginning of it. It’s a frustrating adventure, kind of amusing too. And it’s difficult to survive the frustration. My inclination very often is to get back in my ship and get the hell out of here. And there are times when I do this to some relative degree by becoming secluded for a time.
There have been individuals who have served the spiritual way in some form or other in human time in the past, who have become so frustrated they quit. In other words, they stopped struggling to regenerate or quicken the evolutionary impulse in people. They stopped working for people and went into seclusion or disappeared. The last bit of karma is to teach. It’s the last bit of hopefulness before dissolution.
This Radical Way of practice is ultimately the seventh stage of life. I don’t know if I will have the company of such devotees in this lifetime. I don’t know for certain if there will be any sitting with me in the Communion Hall truly. I hope there will be, and I hope there will be some living with me in the ultimate or true stage of spiritual life, who are conscious in this process wherein we are translated, dissolved, in which body and mind, the whole affair is thrown to infinity and all ordinary destinies are dissolved.
Avatar Adi Da Samraj
© 2011 ASA