Divine Distraction

Invoking our relationship to Adi Da Samraj

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Response to query regarding hearing and seeing

COMMENTS: Hallo, My name is Harald. I am not a devotee. My first contact to devotees of Adidam and the teaching (I read the book “Knee of Listening”) was 1996. I had the possibility to see Adi Da in August 2005 at Mountain of Attention Sanctuary. It was a gift. I have read several books of Adi Da. I am currently reading “The Method of the Siddhas” (1992 edition). My questions: 1. Can anyone explain the difference between Listening and Hearing to me in simple, understandable terms? Or may I find text passages in one of His books where it is well described? 2. Are there devotees who have reached the “Hearing” level ? Kind regards, Harald

Dear Harald,

This is James Steinberg. Chris Tong, who administers the Adi Da Up Close site referred your query to me.

I wonder if we have met, since you came to the Mountain of Attention in 2005. I was also there.

Listening and hearing are of course technical terms in a progression that Adi Da has given specific meanings in the language of Adidam.

The progression is listening, hearing, and then seeing… finally entrance into the Perfect Practice–all leading to eventual Divine Self- Realization

Listening is the process of applying oneself to study of Adi Da’s Teaching and allowing its points to be made in one’s own life. In other words, it is not intellectual study or just comprehending the arguments made, but allowing the points in the teaching to become various moments of insight into one’s own activity–and specifically the activity of the avoidance of relationship or the enactment of the self-contraction. It is a process of coming to insight or more and more self-understanding. There is insight relative to this way that one may be enacting the self-contraction, and then this way.

When that process of listening becomes “summary self-understanding” in an individual, then that is point when listening has become “hearing of the Teaching”

It is, when used technically in Adidam, a specific moment of the progression of various insights into one’s own activity in which one understands that even at one’s best or at one’s worst, or when one is mediocre, one is always enacting the self-contraction. There is a relaxation of the “search” at this point, because it is also seen as simply just another form of self-contraction.

Hearing clears the way for seeing, or the availability of the individual for Spiritual Baptism that occurs with that. Because no longer is the individual so self-absorbed in trying to figure it all out.

Of course, insight continues after hearing, and more is revealed and hearing is deepened or brought to more aspects or dimensions of the esoteric anatomy of the body-mind. But the point of what is called “hearing” is a summary moment in the process.

(One could say that the fullest “hearing” relative to the self-contraction is only with Divine Self-Realization itself, where there is insight into difference or attention itself. And Adi Da has made this point. Yet ordinary hearing is a summary point, and represents a stability of insight relative to the activity of the self-contraction.)

Now in terms of the levels of practice of Adidam, the listening-hearing process is called level one of practice

The would-be seeing practice is level two

and the already seeing practice is level three

Now relative to where devotees within Adidam are practicing presently, with Adi Da’s Mahasamadhi in Adidam, He had not acknowledged anyone who had moved beyond the listening-hearing process

There had been many times in the past when various devotees had been acknowledged in higher levels of practice than this–personally I practiced for many years in practicing stage or level three, and for several months at level six, etc. But my understanding is that this was a gift from Adi Da and was not something that I had truly realized on my own. And so when that gift was “withdrawn” or the influence of Adi Da was not so actively given in my life, I reverted back to where I was really at, which was still an involvement in the listening hearing process

And this was the case with all of Adi Da’s devotees–at the time of His Mahasamadhi He did not acknowledge anyone as having moved beyond this listening-hearing stage–including the two members of the Ruchira Sannyasin Order.

This does not mean that I have not had numerous insights or intuitions or momentary experiences of Spiritual Infusion and insight. But it means that hearing has not occurred with even the stability that occurs at what is called the 1.3 level or the listening hearing process.

Does this mean that the Way itself does not work? Or that Adi Da’s Work was a failure? I do not believe so. Even though, it is stark reality.

I have seen the Truth of the Teaching itself. And I know that the practice which Adi Da has given is inherently the best thing that I can do with my life and my attention. When I first became a devotee I hoped to Divinely Self-Realized in a finite period, and it was very important to me. As time passed, the search for Realization in this lifetime or not eased. I realized that it would take whatever time it took.

Another aspect of this is that whatever level of practice that one is in, the context of practice is ultimately not about any level, but always “devotional recognition-response” to Adi Da directly. In other words, in this moment, in recognition of Bhagavan Adi Da, all the levels and stages of practice are transcended or bypassed, in direct relationship to Him. At the end of His Life, Adi Da was stressing this very strongly. To use His language, His Way was the Seventh Stage Way, that begins and is enacted in recognition-response to Him, not the search or any problem consciousness about one’s present stage of practice. He wanted the way itself to be disentangled from this kind of seeking language, or involvement with the stages of life as well. Stressing the moment-to-moment recognition-response to Him, in which already there is a Liberation just to be in relationship to the Adept. I have used the term “recognition-response” several times in this paragraph. This is because this was Adi Da’s language at the end of His Life, saying essentially what He used to say when He spoke of Satsang, or the relationship to the Guru, as the essence of the Way. When He said in The Knee of Listening, “I do not offer you a method, but a relationship”.

In terms of the time that might be required to truly progress in the stage of the way, in September, 2004 Adi Da spoke of this in a talk.. Allow me to put those words here. I believe that they are unpublished

September 26, 2004

The teachers within the Great Tradition need to be understood in the context of timelessness or vast time. It’s not merely that life is no good, so go to a master and get realized and it’s all over with, you see. Life is what it is, and going to a master is something that occurs again and again and again, life after life, or in whatever circumstances occur in the transition from human life. Again and again, there’s the opportunity to do sadhana. It is something that comes to perfection in due course. It’s not merely a trick, and it doesn’t have to happen in this lifetime. It is simply that there is right life and it bears perfect fruit in due course. And the best thing to do in the midst of right life is to spend your time, as much as possible, in the company of your master.

And how much you are purified or transformed or advanced in that company depends on many factors. Everything to do with the character and practice of the individual devotee, and it also has to do with the state of the master himself or herself, the stage of realization, qualities manifested by that master that are effective in the case of those who come to the master, and so on.

So, all the traditions are fundamentally built upon a timelessness, an eternal opportunity. Some traditions are stated differently, and promoted differently, but that’s essentially the circumstance in which teachings have been given and in which teachers have taught.

All of you who are devotees of Mine take an Eternal Vow of devotion to Me, not limited to this lifetime, and that’s for good reason. [Laughter]

DEVOTEES: Thank You, Beloved.

AVATAR ADI DA SAMRAJ: On the other hand, My Manifestation here is Unique. This Way is Unique. I employ means that are Unique. My Teaching is Unique. And so you all have a unique potential in coming into My Company

Now it may very well be that since Adi Da’s Mahasamadhi some devotees have in fact “heard”. There is no one being so promoted or acknowledged within formal Adidam at this point. But certainly this is the intent of the practice of all devotees, and it is my firm conviction that all the Gifts have been given to make this possible. But what you have within the Adidam community is a group of devotees mightily gifted and Blessed who are happily and gratefully practicing within the listening-hearing context.

Harald, I will leave this discussion there.

with best regards to you


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O what Bliss is this?

O, what Bliss is this? That takes the two-armed Form Radiant before us. That shines as brilliantly as the sun of suns. A face as vast and compassionate as the ocean itself. It is none other than Da Love-Ananda.

O, what Joy unfathomable. To Commune with this God who has taken the body of a man. Is it not a wonder that such a Vision is given to our eyes? Is it not miraculous that we are Blessed with such Grace supreme? The body thrills to hear Your Name–Sri Da Love-Ananda.

O, Lord in the guise of a man. Now You have taken our hearts. You have robbed our body-minds of their “things” and replaced them with your pure gold nectar of Happiness. Please do not leave the final job undone. Take us to Your Heart-Place, and allow us to be Your Form, Sri Da Love-Ananda.

O, Love-Bliss clothed in orange garb? Where can you hide from us? Your Love explodes the world and becomes every shape, form and being. Your pleasure is our joy. Now that we have tasted from that storehouse of Grace we cannot get enough of the food of Divine Immortality, Sri Da Love-Ananda.

O, what ecstasy. To hear Your Teaching. What Bliss-Fullness to imbibe Your Divine Instruction. Even wonder and awe are sublimed into the Consciousness Itself that is Sri Da Love-Ananda.

O what gratitude, that fills the body-mind and heart. You are the Great One, the Lord of all the Worlds, the Soul of Souls,, the Mahapurusha. Please excuse our exuberance, for we have become nothing but Praise, happy to rest at the lotus Feet of Sri Da Love-Ananda .


I used to write poems for the closing prayers of our celebrations at the Mountain of Attention, while sitting with everyone during our final occasion of chanting. I would try to just channel our devotion into words. I found this one in one of my few remaining files that escaped the Valley Fire. Looks to be from 1986 because the “orange-garb” is mentioned. 

Wild Wild Country/Netflix documentary

I just completed watching the documentary Wild Wild Country on Netflix about Rajneesh/Osho and his community and particularly focused on the time in Antelope, Oregon. After the recent appearance of the largely negatively slanted podcast Dear Franklin Jones I was hesitant to watch it, concerned about my intake of anti-cultism and misunderstanding of minority religion.  But I found that it was actually more balanced than Dear Franklin Jones, allowing those favorable to Osho and those opposed to him, to each say their piece. (Dear Franklin Jones simply presented Jonathan Hirsch’s point of view, using the opinions of those favorable to Adi Da as mostly means for Jonathan to play off of, in his attempt at negating and “killing off” his childhood Spiritual upbringing so he could continue as the secularist he seems to have become.)

I have been asked what Adi Da had to say about Osho by a few people recently in the wake of Wild Wild Country.  Of course the question has been posed to me often by younger people, people for whom this is pure history, rather than having lived through the 70s and 80s when Osho/Rajneesh was a phenomenon, experienced by every follower of alternative or minority religions.

When I was running the Dawn Horse Bookstore in San Francisco in 1974 and 1975, orange robed sannyasins came into the store offering me books of Rajneesh to sell in the store. The individuals themselves felt to be good people, not dissimilar to members of the Bubba Free John community at the time.

Adi Da placed a couple of books of Rajneesh on the “Seven Schools of God-Talk” booklist, a precursor to “The Basket of Tolerance” booklist, in the fifth stage section. The titles were Dynamics of Meditation and The Mystic Experience. There was a book entitled From Sex to Super-consciousness and another called Tantra, Spirituality and Sex, which also went into the sexuality section with other books on Hindu Tantra.

But the Rajneesh/Osho publications kept coming, and in large numbers. Our library ended up with well over a hundred different Rajneesh publications. And after a time, Adi Da felt that the whole thing had become a “trip”, a “phenomena”, a kind of circus, and started to not take it in the same serious manner that He had earlier. The books no longer went on the booklists and after a time I never even presented them to Adi Da for His Review because they were more and more of the same. But the basic Spiritual orientation of Osho/Rajneesh in terms of the stages of life was this fifth stage orientation.

I had clearly remembered that in the time in Oregon, that Ma Anand Sheela dominated the news. Rajneesh was not speaking but she was, and even for someone who hardly watched the news in those days, you couldn’t miss her. And she spread a maxim in those days that “all publicity is good publicity”. We in Adidam did not agree with that. And it felt that what she was doing was giving all of alternative or minority religions a bad name. When the guns started to come into the Oregon community and armed people were shown on television around Osho when he appeared to speak or grant Darshan, it felt that they had gone off the rails. Sheela’s super aggressive stance in public, attacking the general public in inflammatory language, was destined to come back on her and the Rajneesh community for which she was the spokesperson. Perhaps some of this is the fact that she and Osho were coming to another country, both native Indians.

Adi Da once described that He made the trip from India, not via an airplane, but via the “womb”. In other words, He consented, after the lifetime in which His deeper personality vehicle had been Swami Vivekananda (combined with that of Ramakrishna), to be reincarnated in the West. He had seen that He was not going to be accepted with an Indian skin. And so Adi Da Samraj, Teaching as one born into the West, knew more clearly what could and could not be done in the Western context. He very clearly always stayed away from the political arena and enjoined His devotees to do the same. He knew that to do so, would inevitably bring some confrontation with the machinery of “power”.

Watching Wild Wild Country is waiting for the disaster to happen, as Sheela tries to “work” the political system. And finally resorts to criminal behavior to try to manipulate the situation. And in the face of all of this, Rajneesh is absent, allowing her to take things amuck, unaware of what is going on, or unwilling to himself keep it clean and straight and right. And so his culpability in the situation is evident as well, for it is his community, no matter how much power he had allowed Ma Anand Sheela to take.

I also felt that there was only the lightest treatment of the issue that Rajneesh was poisoned during the time when he was in the United States penal system. I have heard that claim made and supposedly “proven”– as much as such a thing can be proven.

As the documentary progresses we are periodically brought back to the locals who for the most part do not ever really understand what was happening at Rajneeshpuram in Spiritual terms, but only can fall back on “cultism” or “free sex” or “sin”.  And likewise we see the Attorney General of Oregon and the federal and state officials who also are coming at the entire phenomena with their own lack of understanding of alternative religion. These factors have not changed that much in the past twenty years, and are still present in the United States of 2018. They are a continued wake up call to the fact that alternative religions continue to be targeted in today’s media and government, particularly those that involve a Spiritual Master or Guru. And the word “cult” is still used in the manner of a stereotype, a buzz word, in which anyone who is a follower of a Spiritual Teacher has given up all of his or her discrimination and self-will or self-determination in life, and is just “drinking the kool aid”. It is a superficial and uneducated orientation, requiring more depth of understanding before it can be moved beyond.

That aspect of watching Wild Wild Country is harrowing for anyone practicing within an alternative religion, and in that sense, to turn the metaphor, we are living in the country and time of barbarians, no new age of shining spirituality, but a Wild Wild Country indeed.

Anything will give up its secret if you love it enough

Anything will give up its secret if you love it enough.

Not only have I found that when I talk to the little flower or to the little peanut they will give up their secrets, but I have found that when I silently commune with people they up their secrets also–if you love them enough

George Washington Carver quoted in the book The Five Invitations: Discovering What Death Can Teach Us About Living Fully, by Frank Ostaseski

What you really require is that freedom from fear

Adi Da Samraj:   I was in Bombay with Baba Muktananda in 1969. The room was filled with these well-fed, well-dressed, generally Hindus, all cleanly dressed in their finest. And this man came wandering in off the street. He had nothing on but some sort of a rag that was sort of hanging around his lower body somehow. He was rather filthy. He was incredibly emaciated. You could see he had been spending years just sitting, because his backside and his legs were flattened, and the muscles weren’t working quite well there. And, as is the tradition, he was offered something, some fruit or something. Basically there was a lot of laughing and so forth from all these clean, middle-class types, upper middle-class types, or various signs, at any rate, of their feeling uncomfortable about it and wanting to get him out of there as quickly as possible.

But Baba asked him what he wanted. And he said he wanted to be in Samadhi, that’s it. [Laughs quietly.] He wasn’t interested in anything else. And truly he was one of the most serious people there. He was a little used up and nutty, crazy like some get in their independent pursuit of such a thing, but he was really serious about it, about this great purpose. He hadn’t quite gotten there yet, but he knew it was not about sitting around being a body-mind and doing the usual thing with it. He knew that damn well. So he just crawled off into the jungle to sit around in there and try and get out of it. But he wasn’t being successful at it in that independent way. He really wanted to find out how to do it. He was really serious about it. He didn’t want to be associated with the body-mind. He really didn’t like it.

That’s one way of getting serious. Its not necessary for it to be that way. Maybe in some cases here and there, but essentially its not necessary for it to be that way. Once you get the thread of seriousness and find what its really all about, you needn’t go off in the jungle necessarily. You have to discipline the life, but you can remain in relatively ordinary circumstances and be just as serious as that man. You could. In fact, that’s what I’m calling you to do. You cant play a trick with it and try and get rid of the body like that man, though. It doesn’t work that way. You have to submit it. You have to be conformed to mastery and to Divine Initiation.

Its not enough to presume that you’ll be reborn here, or that you will go some other place or dimension and so on. Its not enough to presume that. Nor is it enough to experience that, if the experience were to occur. Its not consoling to the quick. Its not enough to be consoled. Its not sufficient for one just to be consoled. What you really require is that freedom from fear, Happiness Itself, Divine Self-Realization. And you cant play a trick to do it, some mechanical trick. Its about submitting beyond, to Me.

Hm?  Don’t you know?

To be conformed to Me, your life is restructured lawfully. Its more interesting than you can imagine.

Well, do any of you have any questions about all of this?

Do you all know what this is all about and how to do it?


AVATARA ADI DA: And why to do it, [pause]

Well? Anything at all? Does that mean “no”? Are they done?

DEVOTEE: It feels like it.

DEVOTEE: Beloved, You’re the Perfect Demonstration of that State, as I see You now, the Perfect Demonstration.


Jan 5 95

Copyright 2017 ASA

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Adi Da Guru Purnima Prayer, 2017


Da Guru Purnima Invocation, 2017, read in Land Bridge Pavilion, July 9


–To Beloved Bhagavan Adi Da, the Divine and Absolute Person of Love, we bow down

–To He Who has loved us and held us tight, and Who has straightened and purified us with His Fierce Sword of compassion, burning the brush of our egoity, and Who drives us deeper than our bodies and minds in His State of Silent Radiant Bliss, to that Divine Person, we bow down

–To He Who has endured our falsity, ordinariness, our disrespect and immaturity with a Staying Power and sense of humor unmatched by any Adept in history, to that Wounded Lover of Humankind, the only One Who Stood up for everyone, we bow down

–To He Whose Ecstasy and Divine Self-Confession brought the Living God Present before our eyes.  To He who Proclaimed that laughter is the only Suitable Mantra, whose very Name is that Giving, DA, that is the Radiant Prasad that is the Source of the universe, to that World-Friend, we bow down

–To All of the God-Realized Baptizers and World Teachers of Humankind, we bow down

–To Robert the Cat, Swami Rudrananda, Swami Muktananda, Swami Prakashananda, the Divine

Nityananda, Sri Rang Avadhoot, Bhagavan Ramana Maharshi and other Awakened servants of our Divine Guru Adi Da Samraj, we bow down

–To all heart-broken devotees and true worshippers of the One God in all His or Her Forms, we bow down

–To all suffering in this place of darkness and confusion, subject to natural fires and cyclones and natural disasters, and human intolerance and hurtful divisiveness, fundamentalism and cultism and gross materialism, we bow down in love and empathy and blessing,

–Surrendered at the Heart Place, all Beings in all worlds pray to the Infinite and Unknowable Grace of the Eternal Divine Person

–Immersed in the Infinite All-Pervading Force Field of Divine Life, free of fear, open-eyed, God-Confessed and surrendered, having bowed down through the Grace of the Divine Guru, we enter into relationship with the Heart Supreme.

–Oh Beloved Da, skilled in Discrimination, endowed with Compassion, Supreme Teacher, Bright-Heart—to that Realized One, the Master of our body-minds, we bring our attention

[below not read on Sunday this year]

Let us rejoice in the good company of one another, in the Sacred Ashram, and the Dharma of our Master Supreme

What photos should be Murtis?

April 16, 1995

Frans van den Bossche: Presently your principle relative to Murtis is that they should be “present time”. After your Mahasamadhi, would we use just the Murtis of Your last days, or could we also use Murtis that …..

Beloved Bhagavan Adi Da:  (cutting off Frans mid-sentence)  You’ll use all the Murtis. They will all be useful. They are all Me. They are all forms of My Sign and Manifestation.  (pause)  Oh perhaps in some sense you could say the Murtis of the last days may have some primacy in some sense. But in general not.

They are all Me, the same in all those forms, all of those times, all of those appearances. So you can use them all.

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)

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