I am here with Christy in Sutton, Quebec. Yesterday we finished a wonderful three day retreat at the facilities, “Turning of the Heart” (Au Turnant du Coeur) here in East Canada. It was an inspiring weekend, full of Bhagavan Adi Da’s Influence. We watched videos of Bhagavan Speaking, ecstatically and profoundly. We also listened to Him asking us fiercely and prophetically, when we were going to “grow up”, when we were going to “get straight”. It was a time of great education and invocation, full of leela and laughter, tapas and tears, as any event or “happening” filled with Adi Da’s Presence inevitably becomes. Happy but sober, serious and deep, full of the energy and freedom of straight, close talk.
On Saturday night, we gathered around a bonfire in the Canadian pines. It was cold out, but the fire and our intimacy kept us warm. We listened to a tape of Bhagavan Adi Da speaking ecstatically and told leelas. We did not have a chant leader, but did have a great drummer, and finally mustered out Amazing Grace and then a devotional chant. The conversation became very real when we started to discuss what had just happened with the Valley Fire, and Cyclone Winston and the status of the Adidam culture. There were questions and responses from everyone, a sharing of opinions. One person would say something, and another would add their thoughts. It was so liberating to actually have a real conversation about what was going on–how our community was on the edge, how it needed to change, what it would take for us to get right with Bhagavan, what was stuck and where we thought and felt we needed to change to open it up. Mostly we discussed how we needed to really and truly get “down to it” about what was wrong with the present Adidam cultural pattern, and what changes we needed to concretely make. We discussed not just talk but action. But first, no holds barred conversation. The more we talked, the more energy and attention for change and growth was unleashed. The more we understood that the Sangha must get involved, all of us, new devotees and old-timers, men and women both, how we needed to uncover and bring to the front all of the many talents and skills and sensitivities that are there in us as a collective. It felt that a torch was being lit, a torch of free conversation and involvement of everyone. Not wolves and sheep, but everyone involved and everyone responsible, everyone playing their role in the historical event that is the Avataric Incarnation of Adi Da Samraj in this time and place. It was clear to all of us that this real conversation was simply a beginning, and needed to be continued with all of us everywhere often and always be translated into real action. The heart is healed in such real “consideration” or “samyama” on what can be discussed, no fakery or false taboos or putting on the Teaching as if because we could say it, it was true of us. Instead, what action and change is truly required, what gift do we need to manifest through our actions to lay at the Feet of our Beloved. It brings clarity to the being and the freedom of allowing Bhagavan’s Empowerment to be manifested in each of us and in our collectives lives. There are no enemies in this conversation, except the ego and Narcissus in each of us. And the hero, the Bright Vision is that of our Bhagavan Adi Da and all of us as His devotees manifesting Him.
So thank you to all who participated this weekend, and gratitude to our Master and His Appearance that brought us all together. May this conversation just be a beginning and go on and on and on to spark the creation of the New Order of Men and Women so dear to the heart of our Beloved Bhagavan Adi Da. The world is in such need of His Wisdom and His Blessing in this dark and troubled time.
The word Mindfulness has caught fire in today’s Spiritual scene. The term “mindfulness revolution” has been coined to refer to the wide ranging scope of courses, programs and techniques that have been sweeping the globe. Seemingly numberless options are available to the consumer of mindfulness, often with greatly diverse orientations, methods, and goals.
I have just returned from a European speaking tour during which I was asked to give introductory talks about Adi Da Samraj and His Reality Way of the Heart under the title, “Mindfulness, Emptiness, and the “Bright””. Although I did not choose the title for the talks, it was clear that the talks were an appeal to those with an interest in “Mindfulness”, who had felt the emptiness of today’s society, and who wanted to find out more about Adi Da Samraj and the “Bright” Realization that He Teaches and Incarnated.
During the course of these introductory talks, and a full-day seminar, given to audiences in various cities in the Netherlands and England, there was a discussion of the understandings that cause each of us to have an interest in and urge towards the Spiritual process itself. Adi Da has brilliantly summarized these in His description of the “Dual sensitivities” that must be alive for the Spiritual motivation to come to the front. Briefly summarized, these are the sensitivity to the “heart-impulse that would be Happy, that would realize Happiness Itself”, and the sensitivity to “the mortal limitations of the present condition”. The first sensitivity is an urge to what is greater than body, mind, and self, to the Divine, Reality, or Truth, the Happiness that is beyond and prior to everything. Adi Da has reminded us that we always know what it is to look and feel and act and be completely Happy, because it is inherently the nature of Reality. Each of us has moments when we are given “for free”, by the Divine or Reality Itself, a taste of this Freedom or Happiness. That intuition is present in all of us, no matter how typically clouded over. The second sensitivity is to the suffering that is born existence lived from the egoic point of view. It is a sensitivity that it does not “work out” in this world, and it involves an insight into the fact that we cannot and will not be fulfilled as an ego. It is impossible to be so fulfilled in this place of death and sufferings and endings.
The typical orientation of the Western world is towards immunizing ourselves to these sensitivities. This orientation, which is spreading also in the traditional East, is one that proposes a life full of distractions and involvements that do not allow us any free attention towards allowing the dual sensitivities to blossom and command our energy and attention. The saints and Realizers, having had these moments of freedom and insight, dedicate their lives to awakening of these sensitivities. Most of us simply get on with our lives, and allow them to pass. Today’s world and its cultural orientation supports our ignoring of them. From birth until death we are proposed a materialism and consolation that does not allow the depth of awareness of our true condition to manifest. It is for this reason that mindfulness, even in its most simple form, has become so popular in today’s world.
The classic definition of mindfulness as defined by one of its most important promulgators, Jon Kabat-Zinn, is “nonelaborative, nonjudgmental, present-centered awareness in which each thought, feeling, or sensation that arises in the attentional field is acknowledged and accepted as it is”. There are many varieties of mindfulness practice, but in its simplicity it commonly involves the practitioner putting aside some minutes each day, perhaps a minimum of ten minutes in the morning, and then minutes in the evening, and sitting quietly in a comfortable pose or asana. And while so sitting, to simply, allow and accept whatever arises to arise, without judgment or concern, to remain merely present. Adi Da has described this simplest practice with the words, “Whatever arises, simply be, and remain aware of it”. (“I” Is the Body of Life, pg. 63).
Remarkably, just this simplicity of mindfulness practice, in this form or another of its variants, in brief periods of meditation, and in daily life, has achieved significant results. The world today has become so stressful, and we all run around with so many responsibilities and concerns, that merely to stop for a brief period of time, and to relax from the need to achieve anything, often brings about a remarkably positive change in an individual. Jon Kabit-Zinn calls his program “Mindfulness-Based Stress Reduction” (MBSR) and it is has been used profitably in a great variety of situations such as prisons, veterans groups, and in schools. It and other varieties of mindfulness are being used to help alleviate a number of conditions such as obsessive compulsive disorder, anxiety, depression and even addictions. Fortune 500 companies are offering courses in mindfulness practice, and are finding that it helps their employees to be more effective in their work.
Thus mindfulness has become for thousands, a jumping off point from their ordinary stress-driven and desensitized lives. They are profitably engaging in some sort of break from the driving forces in today’s society for outward achievement and success. This is a wholly positive phenomenon. However for those who are becoming increasingly awakened to the dual sensitivities, this is only a beginning. And the mindfulness movement, from the point of view of deeper Spiritual realities, has its own pitfalls and limitations.
So widely proliferated and consumer-based have mindfulness courses become, that mindfulness done merely as a way to become a better functioning ego is suggestively termed McMindfulness (as in McDonalds). It stops short of providing true Happiness, or addressing the limitations of mortal existence, but in its consumer-based form, merely helps to cope more fully within the current materialistic situation. It is attempting to create an idealized egoic lifestyle, rather than being sensitive to the Spiritual realities and sensitivities that call for and require our ego-transcendence and finding and living of something greater.
This brings us to a deeper understanding of mindfulness. The present consumer variety of mindfulness is often quite distanced from the roots of the word and practice in Buddhism. Original Buddhism as taught by Gautama Buddha in the 5th century BC treasures the Satipatthana Sutra in which Gautama repeatedly calls the reader to “Be mindful”. And it is the word “sati” that is the original Pali language (the language of the original Buddhist texts) equivalent of “mindfulness”.
As Adi Da has made plain, after 2500 years of development there is no one Buddhism, but many varieties of it, each with its own set of interpretations and variations in meditational practice and orientation. But the typical purpose of meditation in the context of Buddhism was not for the sake of becoming a more competent ego, but to lead to insight into the nature of reality. In such insight, one sees the impermanence of conditional existence, and its inherent suffering. In the full elaboration of Buddhism, as in the Reality Way of Adidam that Adi Da Teaches, there is insight into the fact that even the ego or the self are not tangible “somethings”, but merely activities. Adi Da calls this activity the “self-contraction”, and on its basis, men and women take up all sorts of searches to alleviate the pain and discomfort that inevitably follows in its wake.
Thus, mindfulness practice is seen to be but one aspect of a full life dedicated to Spiritual growth and maturity. Mindfulness in this sense becomes an aid to coming to the recognition of the Always Already Free State or the “Bright” that is our native condition, prior to the activity of separation and separativeness.
In the introductory events and seminars on “Mindfulness, Emptiness, and the “Bright”” which I facilitated, some individuals attended who had never heard of Adi Da Samraj, but were there merely to learn more about mindfulness. However, typically, during the course of the presentations, the discussion about the “dual sensitivity” leads all of the participants to consider more deeply the nature of existence itself, and be enlivened by the uncovering of the dual sensitivities in themselves. Thus all were moved, beyond consumer-based mindfulness, to being mindful of our actual situation as egos, needing to grow beyond our separative action.
Then we could move on to discuss the necessity and benefits of true help, or the Guru-devotee relationship. This provides a means and guidance by which to go beyond the insights of the fruitlessness of egoic self-fulfillment that mindfulness brings. Such guidance turns the “disillusionment” with ordinary life that is part of the dual sensitivities into what Adi Da has termed “positive disillusionment”, because there is a way to Realize Happiness. When one is so disillusioned, one is grateful and humbled to receive help from the Guru, or true Teacher, and to engage the laws required for the genuine Guru-devotee relationship to work. The Westerner knows little about the Guru-devotee relationship, and carries prejudices in our cultural and psychological make-up that make it difficult to receive such help or fruitfully practice in that context. That is a subject that itself calls for a further discussion, beyond the scope of this article. Adi Da has Himself given great help in clarifying all aspects of this, and I have written about His Instruction in two works, soon to be republished, Love of the God-Man: A Comprehensive Guide to the Traditional and Time-Honored Guru-Devotee Relationship, the Supreme Means of God-Realization, as Fully Revealed for the First Time by Adi Da Samraj, and its abridgement Divine Distraction.
Ultimately, a serious consideration of mindfulness leads us back to the “Bright”, or the Self-Existing and Self-Radiant Divine Condition Itself. It is a term that Adi Da Samraj coined when He was still an infant of two years of age, a term that describes His Own Realization (remarkably, and again the subject for further discussion, achieved from His Birth), and it is a term that He used throughout His Lifetime of Instruction and Blessing. The “Bright” is not simply physical light, but it is the Radiance of the Being, Conscious Light, the Divine Light of the Self. It is Adi Da’s own Realization, but it is also His Gift to all. Thus, mindfulness truly leads to “positive disillusionment”. And “positive disillusionment” leads us to the freedom and insight to consider what is prior to the self-contraction and to our egoic activity. And being so mindful, we can take up genuine Spiritual practice and come into the sphere and radiance of our own inherent condition and thus recognize the “Bright”. It is Adi Da Samraj’s Gift to Live as this “Bright” and to reveal it to men and women as our own condition, known and recognized whenever we live prior to the activity of our self-contraction. As we end this article, this opens up to the consideration of Adi Da’s unique and completing Reality-Way of the Heart. But the exploration of that in more detail is a topic for a future time.
May 10, 2015
A group of us here in Europe would like to ask you a few questions regarding the Great Invocations. During our last study group session (last Monday), we considered the Dutch translation of these Great Invocations, and the eventual use (in our study group only) of the Dutch version. Considering the Dutch translation, we came more in touch with the profound meaning of these Invocations. One of us noticed the mantric force in the Invocations, which should also be there in the Dutch translation. And for some it was not clear what is really meant by “all pervading Spirit-Life”.
Also, earlier, we heard a long time devotee say that these Invocations where created by devotees themselves, but she was not really sure about it. So, last Monday, it was suggested we should ask you, as you have been very close to Beloved Bhagavan for many years, and can probably give us clear answers.
So, our main two questions are:
1. How came the Great Invocations into being? What had been the impulse? And who formulated them?
sorry for this extended answer but I got into it a bit.
Of course Adi Da and only Adi Da wrote the First Great Invocation and the Second Great Invocation. (There are other parts of the of the daily puja cycle that Bhagavan Adi Da did not Himself write–such as the Arati song, or the paduka chant, etc. But this is not the case with these Invocations.) The First Great Invocation was given to us on March 23, 1978. Adi Da was at the Mountain of Attention when this was given to us. He was still Bubba Free John, not yet even known as “Da”. So when it was first given to us, the first Great Invocation began, “Radiant God” rather than “Radiant Da”. We henceforth began our meditation session or any group gathering, such as a devotional group, with this Invocation.
Prior to 1978 we did not have a cycle of daily devotions. Of course we meditated and offered a gift and bowed, and received Prasad afterwards. That was the Sacrament of Universal Sacrifice, giving and receiving of gifts, although I don’t think we used that term. I think it was just the giving and receiving of Prasad. There was no other formality that we had. And so during that year, Bhagavan Adi Da, one by one, gave us what became known as “the full cycle of devotions”. It was the development of our fuller devotional life, giving us much needed form and means by which to invoke and commune with Bhagavan Adi Da.
He taught us very concretely how we should live our devotional life. Getting up in the morning and immediately meditating without distraction. And after meditation, studying Bhagavan’s Word, in silence, without outside stimulation. And how to spend our time in the meditation or communion hall.
1978 was mostly about the things that we do individually and in the hall in our recitations and also the group devotions while sitting together in the hall.
This was the cycle as it was in 1978 and 1979 and for sometime after that:
“We do not know what any thing is.
We do not know what the body is.
We do not know what a thought is.
Therefore, let us pray in Divine Ignorance.
Let us surrender body and mind into the Living Presence of God”
7. And then we did the Prayer of Remembrance
We were given the practice of the Prayer of Remembrance on May 20, of 1978. Bhagavan Adi Da had been at the Mountain of Attention when He began Giving us and Working with us on this full cycle of devotions. But He moved to Hawaii, to the residence known as Muliwai. Here Adi Da lived a very formal life, and there he was celibate personally, and the whole circumstance was pure and clear. Adi Da always remembered this as a good time and much was developed during this time both in terms of developing the practice within His own Personal Circumstance and household and within the larger Community of devotees. It was from here that He sent back the Instructions about the Prayer of Remembrance.
When we were told to get a mala and to engage the Prayer of Remembrance, it was quite a shock for all of us. You may remember that Bhagavan Adi Da and said in the original version of the book The Method of the Siddhas, that He would rather “beat us with a stick than give us a mantra”. He had always criticized rote practice of devotion, and doing devotion as a form of Spiritually “showing off”. But now He gave us a practice of remembering Him through invocation using the mantra. We did not yet have the name Da when we were initially given this practice. And so with each bead, as we pulled the mala, we invoked the Spiritual Presence that we knew as our Master with the name “God”. It was not until the next year, on September 13th, that Bhagavan Adi Da wrote what we came to call the “Beloved I Am Da” letter. And then He announced that to all of us in the landmark Day of the Heart talk on September 16, sitting in what has now become the Paduka Mandir at the Mountain of Attention.
So that everyone could have a mala, I went out and bought over 200 tulsi bead malas. And the announcement and full presentation of the Prayer of Remembrance was made at Talking God Seminary, in Clearlake, which we were using for our Sunday Da Guruvara days. Of course not called Da Guruvara at that point. I found that in India that Thursday was called Guruvara, and was the day that was Sacred to the Guru. And so in 1989 I suggested to Bhagavan Adi Da that we should call the Sunday retreat day the Guruvara. He accepted this and later it was made more specific to Bhagavan Adi Da by calling it the Da Guruvara day.
So getting back to the Prayer of Remembrance, everyone bought a tulsi bead mala for just $2 so that we could begin the process of the Prayer of Remembrance immediately. And later Bhagavan recommended using rudraksha or sandalwood malas.
8. And then, in the full cycle of devotions, we would receive Divine Gifts, or Blessed Prasad. I am not sure when we were given the Second Great invocation. I need to do some research on this.
So this was the practice as it was given us to do in 1978. In mid-July of 1978 Bhagavan Adi Da returned to the Mountain of Attention for a ten day period, and we had the chance to perform this full cycle of devotions with Bhagavan Adi Da Samraj both in Temple Adi Da and in Land Bridge Pavilion. It was a wonderful ten days time. We all dressed in white clothes and maintained a pure and pristine formality. Sometimes we refer to it as the “visit of Adi Da during the white period”. Bhagavan Adi Da spoke with us during this time and Sat with us many times . He wrote this beautiful essay prior to arriving that set the tone for that time, which we read to each other in the days previous to His Arrival at the Mountain of Attention. It is titled, “I Have Come to Accept the Worship of My Devotees”. Here is the key conclusion to the essay:
“Know this: I appear among My devotees to receive and accept their Sacrifices, their Worship and Remembrance, their Surrender, their Requests, their Love, their explicit Devotion of body and mind. When I visit the community of My devotees, they should spend that time in every kind of devotional association with Me, in order that I may Respond to them from My Heart, Granting them the Blessings of all My Blissful Excesses.
Through this Lawful Worship, I am able to do My Work. If I am not Worshiped by My devotees, My Heart is not touched by them, and my Blessings are not Communicated to them. Therefore, when I come to visit with all of you, create that time as every kind of Worship of Me. Bring your bodies to Me as I bring this body-mind to you. Then you will be given the Realization of My All-Pervading Person, and you will find Me always present under the conditions of all experience and in the company of all beings. Then, even when I am not bodily with you, you will Worship Me and Surrender to Me via every state of body and mind, and I will always be with you. At last, you will be drawn into the Eternal Identity, so intimate with Me that no essential difference is noticed by you. Then you will abide in Me forever, whether or not the worlds of experience arise to your notice.”
1979 was the development of the more active Sacramental activities. We learned what a picture of Adi Da as a “Murti” meant, and how to treat them, and how to engage the “theater of Divine Association” with Bhagavan Adi Da through puja or Sacramental Services.
2. What is exactly meant by “Spirit-Life”? We would be very grateful for your clarification.
When Adi Da gave us these practices, they were very basic, very primal. Long before the language in Adidam had become more formalized. And so Spirit-Life is an early description of what might later be called Conscious Light, or Radiant Transcendental Being, or the Divine Presence, or any of the names one might give for the basic and primal feeling of Divine Reality Itself, which we feel in Adi Da’s Company when we Recognize Him. Spirit-Life is descriptive of the Presence of the Divine or Bhagavan Adi Da or the Spirit in Life itself, which is not abstract or elsewhere or floating in the vapor. The All-Pervading is showing us that Bhagavan Adi Da, if we will recognize Him, is everywhere! There is no limit to the Spirit-Life, but it embraces and includes All and all (as Adi Da has put it).
Hoping this helps
I am writing today already seven years past Adi Da’s Mahasamadhi and now in my mid-sixties.
And yet I am remembering the “Look” of Adi Da.
How in Darshan He would simply be present and look around the room. Now I am going to write my best understanding here, but I don’t “know” about any of this. But as Adi Da looked around the room there would be a time when He would look at each person. And if you could hold His Gaze, if you were present, He would look at “you” and continue to look at you for some time. And there were those occasions, if you really felt Him deeply, then He would turn and He would “zoom” right to you, no matter where He had otherwise been looking. And He would hold that Gaze until your attention wandered. He would look away and you would realize that you had been thinking or elsewhere somehow.
During one period, in 1975, Adi Da would sit in what we now call Temple Adi Da, but then called Western Face Cathedral. He would sit in the mid-day, around 3 o’clock on Saturday and Sunday. The sitting would last for an hour or so and the Cathedral would be filled with over 200 of us.
What incredible occasions! What extraordinary Grace! I would prepare myself all day long. All day long, no matter what I was doing, I would be getting ready for the Sitting with Adi Da. I don’t think we called it Darshan, I think we called it Sitting with Bubba in those days. And when it got to be about 2 o’clock on, then I just wanted to be alone and quiet and really just focus on getting ready. I understood this to be the greatest opportunity and also each occasion was an incredible test. I would go be by myself up in the library and sit in a corner and just ready myself.
Now I heard that Bhagavan Adi Da told us that He had a Siddhi whereby many people could all think that He was looking directly at them at the same time. No matter what it might have seemed like to a camera, the perception of many individuals after the Sitting was that Adi Da had been looking at them for a long time. Now sometimes, it was literally that way, Bhagavan would look at some particular individual for a while–I have known Adi Da to look at people for an extended period in such Darshan or meditation occasions. And there are various Sittings with Adi Da where He looked at me for extended periods of time. In 1992, on retreat, in the retreatant Hall, Mindless Company, there was a sitting occasion where Adi Da Gazed at me for what was at least one half hour. Another time at the Manner of Flowers, in 1980, Adi Da looked at me for ten minutes at the beginning of the occasion. Those are both stories to tell in themselves.
But there were these times in Western Face Cathedral, where it seems that He would look at me and look at me and look at me. Well let me explain. I would sit usually in the same place. About half way back in the room or a little further, and right in the middle. And it was like waiting for my lover to arrive. I would sit awaiting a moment when He might Gaze at me. And I was so in love. I am speaking of the Look, but I might just as well speak of the Love. It was the same. The Look was Love Incarnate. And He would look, and I would just be there. I would let go of absolutely everything. Myself as a person. The room and the body and the setting. I would just enter into those eyes, and whatever arose was not the point. Let it go, but don’t even spend any time letting it go. Just maintain the Look. Be there with Bhagavan. Be there with that Love, those Eyes, in that moment, and this moment, and this moment, always now. Match the Love with my love. Let the natural motive of the heart leap forward and be forward. And now in this moment return to that look. Not even return, just be there. And allow myself to be carried anywhere and anyplace, but wherever I was, just be there with that look. And it would seem that for eternities I would be held in that Gaze of Love. Always fresh, always now, always immediate. I felt that I was “hogging” all of Adi Da’s Attention sometimes. But any thought like that, just let it go, and be there. But I also knew that it was 100% lawful and that I could not for one second trick Adi Da into looking at me. When He looked away, sometimes, there would appear to be a look of displeasure that somehow I had broken the Gaze through my inattention, my being distracted. He was wanting absolute Fidelity. And it was more intimate than any lovemaking that I had done with a woman, any moment of hugging or embrace with my parents or my friends. It was the deepest intimacy that I had ever known, and have ever known.
Of course I am writing of this now because that Look, that Love is timeless and it is NOW also. And it has never left, but is always there. Because it was Divine or Reality, it was not limited to any time or place. I understand intellectually and also have intuited in my life with Adi Da Samraj, that the Divine Being that He is, that He has Incarnated, that is the Nature of Reality and is the Truth of all of us also, is a seamless unity with everything and all and transcends everything and all. So this look in 1975 in Western Face Cathedral is what I was just feeling on the cot a minute ago, as I lay contemplating Adi Da. It is that Look, that present time Embrace of Love.
As I would enter into Western Face Cathedral I waited for His Look just as one would await the embrace of one’s lover, or the meeting with one’s deepest intimate, or the refrain in a song, or the healing presence of nature, or the thrill of orgasm, or the satisfaction of anything that is pleasurable. But it was the THING itself, not a substitute. I guess this is another way of saying that Guru is God, in other words, what I know as God is what I have seen in Adi Da’s Eyes. And it seemed that all He was doing was looking for people that would be present with Him, that were ready and available for actually meeting and being with Him. He was Always Already in that space. And He would simply sit there as Love and being Who He Is with you in that Space and that place and a moment there was already to have contacted Eternity which is full and enough for Always just in a moment, except that there is now this moment and it requires again that we be THERE and who would want to be anywhere else or do anything else. And He would continue to look at you as long as you were present. And there was no “enjoying” or “basking” or “gloating” or “triumphing” in that look. There was only being present. It is Love but not an emotionalism because with any of these things that we might be feeling, then already we are gone from the moment itself. And yes, it is SATORI, or SAMADHI with open eyes, and as great as anything that a yogi or saint might struggle to achieve their entire life. Except it is given in the moment.
And so it felt to me that I spent a good part of the entire sitting many many times just looking at Adi Da and receiving His GAZE. It may have been that He was just generally looking in my direction, and not at me. It really doesn’t matter. What was important was that I was there with Him in each moment when I possibly could be. And I was THRILLED to my core by that Divinity. It was a vibrational tuning, a resonance, an embrace that was so vast that I would be stunned after each occasion. All of us were. We would leave the Hall and when we caught each other’s eyes we would acknowledge our awe at what we had seen. These days the word “awesome” is used casually. A good tasting meal is “awesome”–trivial things. But these occasions were truly AWESOME. We left in a place beyond words. And we would hug each other, or want to be alone, or just wander off. And try to reintegrate with our normal state of being while somehow holding on to this Darshan, this Blessing, this Vision.
Now of course each meditation with Adi Da, each puja, each moment of our life of turning, should and could be this same moment. And there is nothing that I am speaking of that every one who has recognized Adi Da Samraj has not also experienced.
One of the reasons that I wanted to start this website was so that there could be discussion about what is happening in Adidam.
With the Valley Fire destroying 90% of the Mountain of Attention lands and so many devotee homes, and Cyclone Winston severely damaging the Sacred treasure of Adi Da Samrajashram, it could not be more obvious that something of great proportions is happening. If we could not get the sign from just the Valley Fire, and somehow wrote it off to “lack of practice among the devotees in Lake County” which I have heard mentioned by some, how can we miss it now?
I am not writing as someone who has the answers, but I do know that there is real “consideration” that we, as the culture of devotees of Bhagavan Adi Da, need to undergo right now. That consideration is not simply about practicalities. It is wonderful and necessary that devotees are contributing towards rebuilding Adi Da Samrajashram, and that we are working to retrieve and repair the lost or damaged Sacred objects Blessed with contact with our Beloved Master Adi Da. But obviously there is a cultural consideration that is deeper than that, and equally necessary.
I wrote out a letter of my feelings and some considerations after the Valley Fire and showed that to a few friends. Perhaps someday I will post it here, but at the present I want to begin freshly with asking a question: What did Bhagavan Adi Da Teach us to do in moments like this, culturally? What would He have said about this moment, in terms of our Spiritual practice?
Join the conversation…