Understanding, A Talk by Avatar Adi Da Samraj
(page 2)

Avatar Adi Da Samraj, 1972The Heart is always Active, always Accomplishing the thing that desire always seeks but never finally Realizes. The Heart is always unqualified relatedness, always Force, Conscious Force without obstruction. But the life of desire is always already based on separation. Separation has already occurred in the usual human being, so desire tries to heal the sense that arises as a consequence of that separation. But there is no ultimate success by the means of desire, even "Spiritual" forms of desire. There may be temporary releases, fascinations, but desire never "radically" escapes its own dilemma. This is because it does not deal with the dilemma. The search is concerned only with desire and the objects of desire. But beneath that is this subtle contraction.

Therefore, the Heart is always already the Absolute Continuum, the Flow of Power, without obstructions. It is always already like desire fully satisfied, because the Flow is always already Accomplished. Always already Accomplished, not the result of any motivated action.

The Great Siddhas are those extremely rare beings who, to one or another great degree, Live Consciously as the Heart. They Function as the Heart for living beings. And that Function is unobstructed Flow. The pressure of the Presence of such a one awakens and constantly intensifies the Flow of Force in living beings. All obstructions tend to fall away in the Presence of this Force. Where It Moves, there is either surrender or flight in Its course. The Great Siddhas Communicate the Living Force of Reality. They Live It to living beings. They simply Live the natural State of Enjoyment with other beings. And those who stay to devote themselves to one who understands tend also to understand.

QUESTIONER: I have to go, but I have one more question. You said the Great Siddhas live as the heart. What about the mind? Do they live as the mind also?


QUESTIONER: Do they live as the mind as well? It is connected with the heart.


QUESTIONER: What mind? The mind that they exist in. There is only one mind.

AVATAR ADI DA SAMRAJ: There is? Which?

QUESTIONER: Of course their brains are functioning too. Right?



AVATAR ADI DA SAMRAJ: What is the point you are trying to make?

QUESTIONER: Well, I asked you the question about the mind.


QUESTIONER: What mind?


QUESTIONER: Yes, the brain.

AVATAR ADI DA SAMRAJ: Ah, well that is something very specific. You are talking about the brain, or the "One Mind"?

QUESTIONER: Well, there is only one mind, of course.

AVATAR ADI DA SAMRAJ: You are talking about the mind now, and not about the brain?

QUESTIONER: Well, I was asking you what is the relationship between the mind, the brain, and the heart.

AVATAR ADI DA SAMRAJ: You are talking about the physical heart?

QUESTIONER: Not necessarily.


QUESTIONER: You can answer however you like.

AVATAR ADI DA SAMRAJ: I do not have need for the answer. What specifically are you asking?

QUESTIONER: Well, actually you answered me, because I wanted to see what you wanted to say.

AVATAR ADI DA SAMRAJ: No, that is not what you wanted to see. Do not play games. I am not here to entertain. All these little dramas you are playing have no place. I have no interest in them, and neither have you. I am not here to "lay something on" to you. I am not concerned with that. If you want to discuss something with Me for a real purpose, that is something else. But if you want to play at polemics, and idle cleverness . . .

QUESTIONER: That is not what I want.

AVATAR ADI DA SAMRAJ: No, no. That is what you want.

QUESTIONER: Do you think that is what I am trying to do?


QUESTIONER: Why do you think that?

AVATAR ADI DA SAMRAJ: What is all of that? [pointing to the man's expression]

QUESTIONER: What is what?

AVATAR ADI DA SAMRAJ: What has all of that [pointing to his expression] got to do with anything, hm? You are very upset. What are you upset about?

QUESTIONER: I am not upset at all.

AVATAR ADI DA SAMRAJ: Something here is upsetting you. I would like to talk about that. That would be worth talking about.

QUESTIONER: I do not feel upset.

AVATAR ADI DA SAMRAJ: You do not feel the least upset?



QUESTIONER: If what you say of me were true, why would I have come here tonight?

AVATAR ADI DA SAMRAJ: I think you have good reasons for being here, but I do not think that is what we are dealing with at the moment. Before we can deal with your good reasons for being here, you must overcome the social dilemma it represents to you. Yes? The entire Spiritual life, or the thinking associated with Spiritual life, which you bring here is perhaps somewhat threatened. Well, that is fine. But you all have to get beyond simply being threatened by one another. And before you can get beyond that, it must be acknowledged. The obviousness of it must be acknowledged. The obviousness of your strategy, your cleverness, your inability to be direct, to love. You must acknowledge this "creation" of artifices. All of that must be understood. If you have not understood that, what is there to defend? I could sit here and have a discussion with you about the mind, the brain, the heart. But what does all of that have to do with anything? Hm? We could talk about the shape of clouds. But what is going on? What is this sensation, this feeling that you have, that everyone has?

QUESTIONER: What sensation do you speak of? I am not sure what you mean.

AVATAR ADI DA SAMRAJ: Exactly. What is that sensation that you have at this moment? Your awareness?

QUESTIONER: I am sorry, I do not understand what you are talking about. You are saying awareness is a sensation, right now?

AVATAR ADI DA SAMRAJ: What exactly is the nature of your awareness at this moment?

QUESTIONER: I do not know how to answer that. But I know it exists. I am aware of it.


QUESTIONER: My awareness.

AVATAR ADI DA SAMRAJ: You are aware of your awareness?


AVATAR ADI DA SAMRAJ: And is it always truth, sublimity, and beauty?

QUESTIONER: It just is, brother, it just is!



AVATAR ADI DA SAMRAJ: Then why are you so uncomfortable?

QUESTIONER: You keep seeing that, so there must be something.

AVATAR ADI DA SAMRAJ: What is this attitude that you are using at this moment? I am not "concerned" with it, you see. I do not want to put you down for it. But I want to get to it, because it is the primary quality in all your comments to Me. Hm? You are aware of it. How you use your body, your eyebrows, the tone of voice, your manner of expressing yourself.

QUESTIONER: What is wrong with that?

AVATAR ADI DA SAMRAJ: I am not saying there is anything wrong with it.

QUESTIONER: Well, then, why are you making any mention of it?

AVATAR ADI DA SAMRAJ: Because you are using it to communicate to Me. It is your communication.

QUESTIONER: Well, so what?

AVATAR ADI DA SAMRAJ: What is this attitude? What is that? That is an attitude, is it not?

QUESTIONER: Well, obviously it is me.

AVATAR ADI DA SAMRAJ: What is the purpose of it? What are you doing with it? What is its nature? You have communicated differently at other times. Sometimes you laugh, sometimes you cry.


AVATAR ADI DA SAMRAJ: All right. You are not laughing or crying now. You are doing this! What is it you are doing?

QUESTIONER: I am in the process of communicating with you.

AVATAR ADI DA SAMRAJ: Why in this particular form?

QUESTIONER: Because that is the form I choose to use.

AVATAR ADI DA SAMRAJ: Yes. And it does not have any resistance in it at all?

QUESTIONER: Well, it has a resistance. Yes, it has. I feel that there is a lack of communication going on.

AVATAR ADI DA SAMRAJ: Okay. That is what I am talking about.

QUESTIONER: When I am communicating with somebody or somebody is trying to communicate with me, if I feel there is a lack, sure I feel a resistance.

AVATAR ADI DA SAMRAJ: Exactly. That is what I am feeling.

QUESTIONER: You feel it too, huh?

AVATAR ADI DA SAMRAJ: Yes. And if there were simple, direct communication between us, it would be unnecessary for you to have that sensation and to communicate it to Me as you now feel you must. But what is actually coming through is that fear, that resistance, that upset about the nature of this communication. And that is exactly what I have been talking about tonight. It is exactly that contraction, that resistance, that formation of awareness, that is suffering. Behind that are all the thoughts, illusions, memories, experiences, searches. But that contraction, or resistance, is always first. That is always the subtle structure everyone is living. Wherever you go, wherever you are, it is that subtle sense, that subtle resistance, that subtle discomfort, that subtle unpleasantness, that failure of love, of energy, of presence. And that is exactly the thing I am talking about. And this present sensation of which you have become aware is the quality by which it is always experienced. It may also be very elaborate. It can take on all kinds of forms, but this present sensation is the "contraction" I am talking about. It is not unique to you. I just happen to feel it functioning like this at this moment in you. But you are no different from anyone else. Everyone is suffering the same tendency and activity. And its results are always the same. Everyone is suffering exactly the same thing. There are only different life-methods, styles, complex experiences, and so on. But the essential structure is common to everyone.

Avatar Adi Da Samraj, 1972

There is first the periodic awareness of that sensation, then the awareness of it as a continuous experience, then the observation of its actual structure, the knowing of it all as your own activity, a deliberate, present activity that is your suffering, that is your illusion. The final penetration of that present, deliberate activity is what I have called "understanding". It is simply the penetration of that process which structures all perceived events, all of your experience. And the primary, even the most obvious, effect of this subtle activity of suffering is the destruction of the conscious awareness of relationship.

That is exactly how it was functioning between us in the last few minutes. There was the sense of an obstruction in this relationship. But when it is not there, when the contraction does not take place, when it is not meditated upon, when it is no longer a matter of concern, when there is simply this unobstructed relationship, there is no dilemma. Then there is no conflict, no problem, no negative distinction. Instead, there is only Enjoyment. And where life is constant as that Enjoyment, there is the Infinity of Liberation, the Perfect Consciousness of Truth, the Siddhi of the Real. But it is always simply that basic Enjoyment, that unobstructed, spontaneous, moment to moment existence as relationship. It is what is called "love". It is simply the Force of the Heart, the Real, Which is Unobstructed, Unqualified Existence. When there is no resistance, no contraction, no separation, there is just this ease of pleasure in one another. And where there is that ease of pleasure, there is no problem. Give it a name, if you like. It is simply the State that is always already the case.

What I call the "Heart" is Consciousness Itself. It is called "Atman", the Real Self, or Very Nature, of the apparent individual. It is not a separate organ or a separate faculty. It is identical to What is called "Brahman", the Formless, Absolute, Omnipresent Divine Reality. It is Very Consciousness, Absolute Bliss, Unqualified Existence. It is "Radical" Intuition of unspeakable Real God. Anything secondary that could be called "mind", "body", or "brain", any function at all, is contained within the Heart, like an event in a universe. Within that universe is the appearance of living beings. Naturally, if you speak of the physical body, or the psycho-physical entity, there is the physical heart, there is the physical brain, and there are many other functions, physical ones and subtle ones. But all of these are contained in that Perfect Consciousness, that Unobstructed Nature, the Heart. From the "Point of View" of the Heart, there is no dilemma in the appearance of things, no misunderstanding of it, no threat. All of this is a form of Enjoyment.

It is common for those who constantly live in the obstructed state to possess an elaborate, dramatic conceptualization of things. But that conceptualization of things is not equivalent to things themselves. It is simply a display of modifications of Energy, of subtle "internal" Energy, appearing as functioning mind. It is only a structure, a figure, an imposition, a distraction, and its root is this contraction of which I speak. It is utterly beside the point whether My conceptualization of things is bigger than yours, or Mine has all seven parts in it while yours has only four. It is only that we have a different traditional structure, different theatre. It does not make any difference what these minds contain. It is not merely the saint who can understand. Every fool can understand. It does not make any difference what is inside. It all has to go. Because it is this contraction, this obstruction, this self-containment, that every human being is suffering.

When the obstruction is no longer the force that is patterning one's state, then it becomes possible for one to Enjoy the Very State of things, the Real Structure of things, directly, Prior to conceptualization and the ordinary drama of one's life. From that "Point of View", Which is already Free and True, perhaps something meaningful can be said about the structure of things, but, from this very "Point of View", nothing is either gained or lost by the existence of the conditionally manifested structure of worlds or the description of it. If the principle of suffering is released, something can be said, but the speech is not necessary.

A person came to Bodhidharma and said something about his "mind" that is similar to your remarks. He sat in the presence of Bodhidharma, trying to attract his attention. He did this for a long time, without success, so that, finally, he was moved to hack off his arm, which he presented to Bodhidharma. You must have heard the story. He held this arm up to Bodhidharma, who, at last, turned to him. He was willing to have a brief discussion. But he was not upset, excited, or particularly interested in the bleeding and mortal condition of this seeker. The person wanted to know something about his mind. He wanted to be liberated from his perpetual disturbance of mind. Bodhidharma said, "Show me your mind." Show me this mind that is upset, that you want to understand, that you claim to possess. According to tradition, that was sufficient to enlighten the man. He saw that what he was upset with, what he thought he was suffering or owning, had no tangible existence. There was not in fact any "thing" that he was suffering or owning. He was simply obsessed. His suffering and his "mind" were present self-"creations". All Bodhidharma did, or served to do, was to bring about this spontaneous re-cognition of the nature of that which the man was presenting all the time as himself, as his state. So, there was this sudden turnabout.

The traditions are filled with such meetings between questioners, or seekers, and their teachers. It is always the same story. The individual has some very elaborate search going on, some very elaborate structure of mind that he or she always presents and wants to defend or overcome. But, whatever his or her egoic game, the usual man or woman always communicates one thing to others. It is his or her own mind-form, his or her own contracted state. It is always this that people present to one another and to life. By the performance of one's own state, one destines oneself to certain reactions of life, certain experiences. One's state also becomes one's action and one's destiny. True Spiritual life is that process whereby the present and chronic modification of Consciousness Itself--this compulsive state, this action that becomes dilemma, seeking, and suffering-- is undermined in understanding. True religion is the crisis of the living consciousness. True religion is the crisis in which unconsciousness is undermined. It is the crisis of one's ordinary, common state, wherein it is utterly turned about, undermined. That is the essential event to which all traditions have been trying (though never with complete effectiveness) to bring seekers, regardless of the lore and technique peculiar to the time and place. It is always a crisis. It is not some egoically "self-possessed" (or self-absorbed) artifice. It is not a defense of the person's limited condition. It is where all of this is utterly destroyed. The Christian tradition talks about "Spiritual death" as the basic event. It is a sacrifice, a cross. In the East it is the crisis of satori, or of the difficult, long term of sadhana, or of self-purifying action. But it is always the crisis, the turnabout, the obliteration of that form in which the person is helplessly alive. And if that has not taken place, there is no Spirituality, but there is simply the same thing that always was, the same obsession with conditional forms, the same suffering, this disability, dilemma, disappointment, or whatever emotional quality is manifested in the individual case.

When there is no defense left, when the bottom falls out, when there is nothing to stand on, that is Liberation. As long as there is something left to defend, something with which to resist, as long as there is something still left to "die", the same state persists, the same suffering, the same search. When it is all "dead", when the greatly feared event has already occurred, then there is no longer the thread of seeking or the defense of its hidden dilemma.

The kind of resistance we discussed in relation to the questioner who opened this discussion is exactly the thing that everyone brings to the Guru. The drama between the devotee and the Guru is always the hour-to-hour confrontation with that condition. It is not special in anyone's case. It is the very thing that "creates" the Spiritual drama. It is the very thing that is dealt with throughout Spiritual life, in always more subtle forms. There is no particular enjoyment in it. There is no special honor in it or any special dues that come across because you deal with this suffering and resistance. The Guru must always deal with the state that people bring to him or to her. And that state is never "radically" Free. The new devotee is never a form of Enjoyment. He or she is not Blissful. He or she is not Truth. The Guru must function with the communicated obstructions, and must do so consciously and deliberately. The Guru must not forget the suffering and dilemma of the devotee. Therefore, the Guru must not simply console and fascinate the devotee with promises, words, and smiling notions. The Guru must constantly deal with the obstruction in the devotee, until the devotee is no longer suffering that. But in order for the devotee to no longer be suffering that, there must be a crisis, a difficult confrontation. And it is always absolutely difficult. Even between the Guru and the calmest, most apparently loving devotee there is that obstruction. It is only on the surface, in the personal strategy, that new devotees appear to be calm and loving. But they are also bound up with their suffering. Some appear to be very loving and capable of service. Others appear very resistive and angry. There is no real distinction. It is just a difference of qualities, but essentially the same event is going on. The same thing is brought to the Guru in every case. The same thing has to be lived by the Guru in every case. Therefore, from the human point of view, there is no great privilege or pleasure in functioning as Guru for people. It is simply that the Heart Functions in that manner. Always, spontaneously, It moves into relationship. It moves through the structures of the living consciousness. It flows through. It breaks down the obstructions. The Heart is always already Enjoyment.

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