When I saw this Kindle "book" available for. If it was good, I would recommend it to my students and readers.
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Boy, was I disappointed. This book consists of a single talk, about 5 pages, extracted from Da's magnum opus "Aletheon," and it doesn't even begin to describe the super-physics of Divine Enlightenment. It's just a superficial tease, telling us that we need to turn to the now dead and gone Adi Da in order to begin and to grow the difficult and lengthy process of the "Enlightenment of the Whole Body. My message to Adidam Da's spiritual organization is: Hire some pros, because as exemplified by this uber-truncated "text," you're still not doing the job.
This booklet fills in the gaps. Adi Da Samraj describes just how and what a person must go through to really become enlightened. It is not just a weekend repeating mantras that make this change possible, it is a very real human process in relationship to a Divine being. Avatar Adi Da Samraj details this process of Enlightenment with scientific clarity and spiritual authority, having undergone it completely and perfectly His Confession.
Since everything and everyone transmits states of existence—since life, or existence itself, is participation in transmissions of all kinds—the best thing you can do is to associate with the greatest possible Transmission. Devotional allegiance to the Adept-Realizer, or Spiritual Master, is the greatest function of existence and the single advantage not only of human beings but of all beings. The devotional relationship to the Spiritual Master is participation in a unique function that appears in the realm of cosmic or conditional Nature.
Only the ego will deny the Spiritual Master. The ego wants to "do it" himself or herself. Be himself or herself—separately and untouched. Since you become what you meditate on, you should meditate on, or give feeling-attention to, the Absolute—which, in the bodily human form of the Spiritual Master, is your greatest advantage. No thought or figure or any perception arising in the mind is, in and of itself, Real Acausal God. No thing, no body, no moment or place is, in and of itself, Real Acausal God.
Thus, all conditions become Reminders that draw the devotee into Divine Communion. The Spiritual Master is not to be made into the merely "objectified" idol of a cult, as if the Divine Being were exclusively contained in the "objective" person and "subjective" beliefs of a particular sect.
The actual Realizers appear from time to time in order to accomplish a revolutionary feat. To actually Realize God is most revolutionary, but an individual being, present in time and space, transformed through Realization and expressive of that Realization, can serve as a purifying and transforming influence in the midst of the stream of conventions that human beings in general are collecting about themselves and inheriting arbitrarily. We as a community should feel aligned most positively, should acknowledge and feel associated most directly, with the Realization of the Adepts - their significance, their actual Realization, and the function that Adepts serve whenever they appear, which is to purify and transform the traditional stream of communications.
We can find in the historical records all kinds of ideas and suggestions of point of view, practice, philosophy, symbol, and so forth associated with such individuals. And if we examine those histories from the point of view of the Teaching that has been communicated to you directly in this time and place, we will find ourselves disposed to criticize much of what is recorded.
By "criticize" I do not mean to reject. I mean that we must consider the traditions from the point of view of this direct expression of the Teaching and dissociate conventions of thought and persuasion from the Realization expressed by any Adept. In my commentary on the traditions, for instance, I have discussed many Adepts and many traditions that have developed in the name of Adepts.
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Most recently I have spoken in such critical terms of Gautama and the Buddhist tradition, and the Vedantic tradition and the Upanishadic tradition, and in general all spiritual and religious traditions. In all the literature I have produced are many such criticisms, communicated in the same spirit of the Adepts in the past. They have done very much the same thing in their own time and place relative to the accretions associated with other Adepts, about whose Realization they might feel positive but about the expression of which through the media of transmission they are critical.
The Lankavatara Sutra is an example of a primary text in the tradition of Buddhism that is founded in the realization of one or more Adepts and that expresses a critical point of view based in such realization. That book is not really about how to realize Transcendental Liberation, but how to understand all other ways of life from the point of view of God-Realization.
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The Lankavatara Sutra reflects the critical process that Adepts generate whenever they appear. Gautama in his time did the same thing. On the one hand, he is interpreted to be engaged in repudiating the Upanishadic and Vedic cultures, just as you could say the Adept or Avatar of the Lankavatara Sutra is repudiating many of the ideals and processes that have appeared in the history of Buddhism.
We must keep in mind, however, that the Truth that is reflected in the teaching of any Adept is not to be associated or identified with that which is criticized or that which is offered as an alternative. That which is criticized could still be criticized. That which is offered as an alternative could also, at another time or in another setting and by another Adept, be criticized. The dominant force in the occasion of any Adept is actual Realization, which is a transcendental and free disposition.
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Clearly Gautama and the Adept implied in the Lankavatara Sutra-whoever it really is or however many there really were-are Adepts in the highest sense. Other individuals associated with other traditions likewise, from the point of view of their realization, have been involved in a process of criticism and the offering of an alternative in their time and place. Such individuals could likewise be regarded as true Adepts if we would free ourselves from identifying them with either what they criticized or what they offered as an alternative.
The alternative they offered might have been appropriate, and, in terms of the configuration of mind in their time, might even have been a radical alternative to what they were criticizing.
But when the mode of mind and culture associated with them and their realization in their time and place has passed, then the alternative they offered becomes a subject a right criticism by another Adept in another time and place. Thus, my work involves a critical overview of everything that is taking place around me, everything that people bring to me, and all traditions.
Adept-Realizers Are The Root of All Esoteric Traditions
My teaching work is like that of the Lankavatara Sutra, like that of Gautama. On one level it seems to be a repudiation. On another level it is a criticism or a reinterpretation, even a positive interpretation. On another level it offers an alternative course or Way.
Adept-Realizers Are the Root of All Esoteric Traditions
But this entire process, this cultural process, this Teaching process that I have engaged both with you who have come to me and relative to the traditions, is expressed on the basis of prior Realization. Like Gautama, I arose in an isolated environment, although not in a specifically religious or esoteric cultural environment. I did not grow up in a palace, but in a lower middle-class household without any contact whatsoever with the total stream of human life or the stream of higher religious and spiritual activity.
Over the years of my living in the midst of that circumstance its limitations, which had been clear from the beginning, became absolutely clear. It was a dead end, a form of entrapment. Therefore, I moved freely into the world, became associated with all kinds of traditional sources in this country and elsewhere, actually practiced in the company of many people, became associated with all kinds of states of knowledge and experience. Ultimately, the process of my life was summarized as regenerated Enlightenment, which had been tacitly my condition from birth. Since that time I have engaged those who came to me and have familiarized myself with the various traditions, past and present, and have discussed them all from the point of view of this Realization.
Thus, the activity of my own lifetime is very similar to the activity of other Adepts in their occasion.