Divine Distraction

Invoking our relationship to Adi Da Samraj

Adi Da and Emotions

A friend sent this Note this morning in response to the previous post on rudrakshas

Dear James

What really bothered me at times, and still does a little, is that ADIDAM is the way of Being Already Happy. And so when I read Adi Da being made happy by a gift, such as the beads, it disturbs me, for He is Already Happy.

In saying that I understand that Reality Itself is the Condition that isn’t conditionally happy, but is Already Happy, Already the Case.   But I still get disturbed!

How does one explain this to others? Being Already Happy but also being made happy by an event?

In response to this question which I think that we all would naturally have, here is a beautiful quote from a talk by Bhagavan Adi Da given in 1985

“In the case of full Awakening in the seventh stage of life there is perpetual Samadhi, but it is not a trance samadhi. The Samadhi does not involve, in its ordinary moments, dissociation from conditional phenomena. Conditional phenomena are allowed. They became the circumstance of the Samadhi. There is no dissociation from them. They are Divinely Recognized. They are perceived in the ordinary fashion. Even many extraordinary things, subtler phenomena, may be perceived, but so are ordinary phenomena. Thus, the capacity to experience anything in the conditional world remains. Whatever is natural to the body can still be experienced. Even so, there is still full Identification with the Divine Condition.

There is no bondage involved in these perceptions of continued experience, not even in the fullest expression of them. I have been free to Teach, experiencing everything ordinary, giving all kinds of emotional signs, participating with you fully, not feeling obliged to keep a distance in order to maintain the Bliss of My Realization. I can maintain or allow association with any kind of conditional event. I can remain sensitive to the situation of individuals, to their natural state, as well as to the natural state of this body. I can remain sensitive to all of this because it has no binding power. I need not dissociate, I need not contract.

It is troublesome to Me to be having dinner with others and be fully sensitive to their life, their nature, their situation, and at the same time feel the inevitable sorrowfulness of all this passing, to feel what this moment of enjoyment, of being together, really contains and implies. That emotion is no different from My expressing great sorrow relative to mankind altogether, as some of you have observed Me to do, with tears. It is the same kind of moment, you see. Now, is that a sign of un-Enlightenment, or of insufficient detachment?

Immunization is part of the purpose of the ego. Immunity is “Narcissus”. Neither the Spiritual practitioner nor the Master of devotees is immunized against conditional existence. There is no immunity in Realization.

The birth of Divine Agents takes place in conditional terms. It is a sacrifice. It is the assumption of suffering. It is the assumption of the vehicle of suffering, in order to participate in that vehicle for the sake of those who are already in it. It requires an endurance greater than that of the usual individual, who, being the ego, is functioning as “Narcissus”, and who in fact does not immunize himself or herself against the realities of conditional existence.

If you study the traditions of those who functioned as Masters in one stage of life or another, you will see that they exhibited extraordinary emotions–extraordinary sorrowfulness at times, extraordinary anger, extraordinary love. All the natural signs were present. Even Jesus, who has become a rather popularized idealized image, is shown exhibiting anger and sorrow, even fear of a kind on the cross, yet he is worshipped by millions of people as the Incarnation of the Divine, as a true Spiritual Master. Sai Baba of Shirdi is one example of somebody who indulged in incredible rages. In one moment he would be very loving and calm, and in the next moment he would be outraged, throwing things at somebody, or cursing somebody who was not present. Everybody would wonder what he was so angry about, because there seemed to be no reason for it.

Where does this ideal of dissociation from life come from, then? Popular religion, rather than the religion of Realization, is associated with behavior change and personal perfection, and, therefore, the models of Spiritual life are not Masters. The models of Spiritual life tend to be Saints who reportedly were pure characters, and who can be promoted in popular religion as models of what ordinary people are called to do, which is to become ideal social personalities. But if you study the tradition of Realization, and the true Masters in that tradition, you do not see people functioning exclusively in that saintly sense. They all had different characteristics, but they were very intense characters who exhibited signs of great emotion, even raised up many degrees. It is characteristic of such Masters to exhibit these passions in an extraordinary fashion.

I have no purpose in being alive except for the sake of this Wisdom-Teaching and this Transmission. Naturally then, I can display all kinds of emotions. True, they do not bind Me, and they do not cause Me to lose my Realization. It is part of My Work to emote and respond as I do. It affects you. It serves you. I could, indeed, if I felt inclined to it and felt the time was right for it, drop out–and I do not simply mean going and living in a cell. I mean that I could, in fact, achieve a steadiness of disposition in which I was not responsive, not bothered by anything, and I had no personal requirements. I could do whatever was necessary to be absolutely untouched by conditional events, but as I have said, I did not come here to fulfill my karmas. I came here to do this Work for others.

I need not enter into such an apparently immunized state for My sake. When My Work is completely done, this body will simply drop off. It is here only for the sake of this Work. Therefore, why should I be obliged to become, in effect, unaware of the world when I intentionally came here only to Incarnate?

Look at My experience in all these years of Teaching. It has been a passionate, humorous, altogether energetic, but profoundly difficult and terrible ordeal for Me, fully felt as such. I have committed My Self to it, lived it out with great energy, not withdrawn from it. You can understand My Teaching Work if you understand your egoic self and being to relate to Me rightly. You can also understand it by examining the traditions of the real Spiritual Process and by discovering how Masters really look, by discovering that they do not correspond to the egoic ideal of popular sainthood. The Way of the Heart is not a search for idealistic perfection. It is a real confrontation with reality–with conditional reality and the Divine Reality. It is an ordeal, not a progressively smiling, easeful, comfortable, middle-class existence consoled by belief.

The Master, too, is in some sense ordinary. I live as a human being, and I suffer everything that implies. I am not immunized against My humanity at all. In fact, I have far less of anything even like immunity than you all do. You, in some sense, have the capacity to feel comfortable in the circumstances of this life. I never feel comfortable in the circumstances of this life. Never. Not even in moments of pleasure and light-heartedness. I never lose the edge of intense awareness of death and limitation. Absolutely never. Life has not the slightest bit of consoling power for Me.  (November 14, 1985)

2 Comments

  1. Feeling without limitation. In some ways it is a question of believing Adi Da, unless one has really behaved without contracting, without adding contraction to conditional existence. This is the difference between being self possessed and God possessed. A true devotee inherently knows. However the world would call it reactivity. Adi Da has also said that the way of the devotee is not to dramatise ones reactions but to simply turn to Him. We are simply not allowed to be generally so expressive. People get scared. Yes it is frightening. there are reactive emotions, coming from the clenched fist place and there are those emotions that are pure, being expressed absolutely freely from that Open hand disposition. This is why He has often said that He is a dangerous man.

    So my answer to being Already Happy simply means, “I am Happy to be sad, I am Happy to be happy, I am Happy to be cross, I am Happy to be sorrowful, I am Happy to be tearful, I am Happy to be angry etc.”

    I understand.

    • Today, february 25, I read this article.
      How does one explain this to others? …
      How does Bhagavan explain this to us?
      These last three weeks (was it a coincidence?) I have been listening almost daily to Bhagavan explaining this. It’s on the CD “The Bodily Location of Happiness”. Sentence by sentence He takes us to that “Place”.
      It is also published in the book that carries the same title, (p. 184), but I find that listening to Bhagavan Speaking this, goes directly to my heart, carries me … His pauses … His tone and intonation … His laughter … His lovely voice … His rhythm … His careful, perfect choice of words … His mischievousness … His compassion … His Divine Patience.

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