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They are, in general, profoundly bewildered and unhappy in a world of conflict and struggle that only magnifies their unhappiness. This, Adi Da discovered, is because of an uninspected activity done by all beings—an activity so fundamental that it governs every dimension of life and awareness. The self-contraction is the very essence of egoity and the root-cause of all seeking and unhappiness.

At the heart of Adidam is the devotional relationship to Adi Da Samraj, which is lived by those who have come to recognize Him as the bodily human Incarnation of Conscious Light. It is both a Transcendental and Spiritual encounter with the ultimate Truth that humankind has always deeply intuited, but never before Realized in its perfection and completeness.

That is a nice, secondary feature, but it's not really the point of Adidam. Also, Adidam is not a "conventional church", where the members or the church itself move to change the rules over time, to "keep up with the times" — like Catholics currently asking the Pope to drop the restrictions on birth control; or, for that matter, the earlier introduction of said restrictions on birth control by the Church two millennia after Jesus' lifetime, when birth control technologies became available in the twentieth century.

Adidam is simply and solely for those who want Spiritual Realization.


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Is that what you want? Then: You get what you pay for! No "pain" counter-egoic behavior no gain self-transcendence. One must understand that the disciplines in Adidam are as necessary for Realization as exerting oneself is necessary to climb to the top of a mountain. You can say, I don't like exerting myself, and go for easy flat terrain walks around the base of the mountain — maybe having fun, "vibrant" times with a lot of others sharing that same "beginner's walk"; but you'll never get to the top of the mountain without climbing. If you want to win an Oympic medal, you know that you'll never do so without having a coach, and without allowing him or her to completely manage your time and push you to your absolute limits.

If you don't allow that, you just are not going to win that medal! No one ever has won without a coach, and a fierce discipline that the coach imposed, and that the would-be medalist willingly engaged. If you are diagnosed with cancer and the only reliable address to your cancer is chemotherapy I'm not talking about situations where alternative means are available and effective , you can't really say, "well I don't like the pain of chemotherapy — and you'd have a lot more people signing up for chemo if it weren't so painful.

You don't get to choose. Chemotherapy at least in its currently available form just is unpleasant. If no other viable alternative is available, you either surrender your resistance to chemotherapy, or you die.

Adi Da & Adidam

Just so, the laws of Spiritual Realization can't be changed, simply because people raised in our self-indulgent, anti-authoritarian, twenty-first century Western materialistic culture are programmed to not like demands, to avoid self-discipline, to rebel against authority, to resist the notion of being mastered, etc. The laws of Spiritual Realization are what they are, even when the entire culture has been Spiritually "dumbed down".

And either you conform yourself to those laws, or you don't Realize. All changing social patterns can do is incline us — or disincline us — to our Greatest Destiny. So those of us born in a materialistic world, but who want Spiritual Realization, are simply playing with a deck that is stacked against us. Many people who resist discipline confuse it with suppression. Adi Da clarifies the distinction between suppression and discipline:. Suppression of the psycho-physical personality is not auspicious.

However, it is a common social device. There is a common social and political expectation that people be orderly. That expectation tends to reach into the most personal level of everyone's life. If the individual is not moved to be so orderly altogether, then the influence is felt as a repressive force, and the individual resists it. Others when confronted by the same demands do not feel quite so obliged to be orderly. They find loopholes in the system somehow and so are more exaggerated in their behavior.

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They indulge themselves. They release the suppressed energy, or at least seem to, or are trying to, but they likewise do not relieve it. They merely indulge themselves, and in the process develop habits of 'self'-indulgence that intensify the stress and intensify ego-possession over time, constantly regenerating the motive of seeking. What must truly occur is that the individual must understand himself or herself, be rightly purposed, and make sense out of his or her life. If you do this, then your great purpose is not the same as the 'civilized' purpose, but it does not run counter to it, either.


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An individual rightly purposed for self-understanding will find it rather easy in general to function happily in social relationships with others, and will be regarded in general to be a rather benign character. Nonetheless, the purpose to which that individual is fitted is not merely to be orderly for order's sake. You must, therefore, discover the purpose in all this order that is socially transmitted to you and traditionally transmitted to everyone socially.

You see in the demands for order, even in secular politics, the present-time representation of an ancient sacred principle, an ancient Dharma given to the people. A great philosophy in one form or another is at the origin of all these social rules. Discipline exists for the purpose of the transcending of egoity.

When you are organized toward the possibility of the transcending of egoity, then you become capable of discipline, and the mood of being suppressed disappears. The Function of Disciplines in the Way of Adidam. A man went to his Master and said, Master, I feel like there are two dogs fighting inside me, a good dog and a bad dog. Which one is going to win? Spiritual Realization is, in part, a matter of freeing up enough energy and attention that one can "see" what is always already the case — but which normally one fails to notice because one's attention and energy are being sidetracked endlessly by one's preoccupations with and addictions to money, food, sex, etc.

Disciplines force Narcissus to lift his head from the pool of his preoccupations, and look up. Some people beginning to explore spiritual alternatives get entranced by language such as "The Truth is always already the case" and the suggestion that we're "simply" failing to notice what already is the case. It suggests to them a kind of "quick win", "no work" approach to Enlightenment. The logic goes something like this:. Since the Truth is already the case, if I have a concept of the Truth in mind "I am That", or "Reality is non-dual", for example , I could be enlightened in an instant just by meditating on that concept, to the point where the Truth becomes obvious.

After all, it is always already the case, and not anything I have to work to create! Adi Da has strongly criticized that approach which He labels, the "Talking School approach" , because: it confuses a concept with a Realization, and you need to meditate on the Realization Itself, not a concept of It, in order to Realize It; it fails to take into account the reality of lifetimes of egoic habits and addictions, which are powerfully obscuring the Truth to a very profound degree in the usual egoic life, moment to moment.

This really is so! Here's an easy way to see that: the moment we stop distracting ourselves, we begin to feel boredom, discomfort, and doubt, and we feel compelled to instantly begin distracting ourselves again. Spiritual Realization lies in the other direction. This endless distraction and obscuring of the Truth needs to be cut into via disciplines , in order to see what is always already the case.

Spiritual maturity is founded on the conservative equanimity of the body-mind-"self", and its principal evidence is a profound availability of free energy and attention released from automatic involvement in the conditional states and "objects" of the body-mind-"self" when natural equanimity is fully and stably realized.

Thus, when the Way has been practiced to the point of true Spiritual maturity, energy and attention are free to Realize their Source, Identity, and Condition. Adi Da has created four congregations within Adidam. The practice of the First Congregation is the most intensive. The practice of the Second Congregation is less intensive. And the practice of the Third Congregation is a kind of preparation for taking up one of the more intensive forms of practice down the line.

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As described in the Third Congregation vow of practice:. While transitioning from the Third Congregation practice to the Second Congregation practice is not required, the more intensive forms of practice are always available for consideration. Because engaging the actual practice of the Third Congregation deepens one's heart-response to Adi Da, one is naturally moved to do whatever it takes to Realize Him; so a transition to the Second Congregation at some point is a very natural progression.

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Thus, Adi Da provides a means for accommodating egoic resistance to practice, that allows people to nonetheless be able to associate with True Wisdom, and a Revelatory Spiritual Source. The idea is that, over time, the Grace of that auspicious Association can help cut into one's egoic resistance, and move one to take on the greater practice, for the sake of one's Realization. Obviously a key issue here is what a person actually wants: what the purpose of one's life is. So you have to consider: Do you really want Realization?

Are you willing to pay the "price" for it, then? If you just want to be a member of a religious social group that has interesting discussions about Spiritual Realization , that's not the purpose of Adidam, and you should look elsewhere. In a real sense, becoming a devotee involves "hiring" the Guru and a culture of fellow devotees to help one achieve one's own goal of Spiritual Realization. The "expectations" to which the questioner refers should, in principle, simply mirror one's own expectations for oneself, and engender gratitude for the help such "expectations" represent.

We are not alone in the difficult challenge of self-transcendence — what a relief!