When Adi Da Samraj
Re-Awakened to the "Bright"

When Adi Da Samraj Re Awakened to the "Bright", He experienced the utter dissolution of all dilemma relative to conditions.

In the seventh stage of life, there is no need to account for the worlds of experience. Rather, the regenerated form of Amrita Nadi radiates boundlessly to Infinity and there is no inwardness whatsoever, no "difference" between "outer" and "inner" and "root".

The gross, subtle, and causal structure is seen to be just the functional psycho physical design of the human body mind, and even of all of conditional existence.

Beyond the entire esoteric anatomy, beyond the apparent structure even of the Amrita Nadi, there is Only Conscious Light, the "Bright", the One Reality and Truth, in and as Which all conditions arise and pass as mere modifications of Itself.

Thus, in the seventh stage of life, there is the most profound recognition of the status of conditions, or, in the words of Adi Da Samraj, there is the "Divine Self Recognition" of all that seems to appear.

Adi Da Samraj speaks here of this complete non dual Truth, which was the subject of His difference with Swami Muktananda:

Divine Self Realization is Freedom from the duality of the conditionally manifested illusion of a world independent of That Which Is One.

To Realize That Which Is One is to Divinely Self Recognize that which is apparently two, and, ultimately, to Outshine it.

This was the Argument I presented to Baba Muktananda.

He used arguments associated with the tradition of Kashmir Shaivism: "You yourself are Siva, or the Divine Principle, and everything is the Divine Principle" — meaning everything in and as itself is the Divine Principle.

On the basis of such a view, "playing" in the world could be justified. Being attracted to this, that, and the other thing — and even defining subtle objects as being the Truth — was the sign of His philosophy.

What I was Arguing is that there is Only the One to be Realized, Prior to all conditions.

If That is most perfectly Established, or Realized, then conditions are Divinely Self Recognized. To say that conditions are (in and of themselves) Divine is not the Divine Self Recognition That I Declare.

In the Divine Self Recognition I Declare, conditions are transcended and (ultimately) Outshined.

In the recognition Baba Muktananda declared, using the language of Kashmir Shaivism, objects are presumed to be Divine. And, thus, objects remain motivators. Therefore, Baba Muktananda justified the field of "two", not the field of One.

My exchange with Baba Muktananda was a profound philosophical confrontation that had to do with Truth. He stood for His traditional position, and I had no choice but to stand for My Avataric Position.

That Conversation was a profoundly serious matter, which I undertook formally. It was a very traditional exchange, in fact — ultimately, it was a confrontation of Teachers.

The traditions are filled with these kinds of debates, and the occasion on which I addressed questions to Baba Muktananda should be appreciated as a great confrontation in those terms.

It was about a very fundamental and profound issue that cuts to the core of popular illusions.

The Way of Adidam that I have Revealed is a unique Way. It has unique characteristics as a philosophical presentation relative to the matter of Reality and Truth. My relationship with Baba Muktananda is one of the means to illustrate the distinction.

— January 15, 2005

From Swami Muktananda's "point of view", the "confrontation" that was being represented in this dialogue with Avatar Adi Da was the argument between the school of Kashmir Saivism (with which Swami Muktananda was associated) and that of Advaita Vedanta.

He did not accept the primacy of what he perceived to be Advaitic propositions. There was nothing more to be said between Avatar Adi Da and Swami Muktananda.

Nevertheless, Avatar Adi Da would always love and honor Swami Muktananda, and always praise and speak of him as a Great Being of extraordinary Yogic Realization.

Another of the traditional arguments — to which Adi Da Samraj refers extensively in IS — is the debate between Advaita Vedanta and Buddhism.

His insight into the philosophical, historical, and cultural roots of their differences — and into their inherent underlying unity (illuminated in His renderings of their great texts) — is an unparalleled contribution to the understanding of how non dualism has been interpreted and practiced in the Great Tradition.

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