The Gnosticon, and The Pneumaton comprehensively
cover the wisdom and practices associated with the
advanced stages of life (fourth through seventh stages):
its simplest sense, "The Aletheon" means "The Book of Truth",
and is a comprehensive description of the Divine Nature of Reality, the seventh
stage Way of Adidam, and Adi Da's Divine Incarnation here which (when He is recognized
as the Divine by Revelation) makes the seventh stage Way possible.
Gnosticon" means "The Book of Knowledge" .
In The Gnosticon, Avatar Adi Da examines the Transcendentalist Teachings
(Teachings about the nature of Consciousness) of the Great Sages —
associated with the sixth stage of life —
in light of His own Revelation of the Transcendental Spiritual Reality-Way of
"The Pneumaton" means "The Book of Spirit"
(or "Book Of The Divine Spirit-Breath"). The Pneumaton examines
the Teachings associated with the fourth and fifth stages of life (particularly
as exemplified by the traditions of Christianity and Hinduism), in light of Adi
Da's own Revelation of the Transcendental Spiritual Reality-Way of Adidam. The
Pneumaton includes His rendering of the essential Spiritual import of the
New Testament Gospels.
Gnosticon was first conceived by Adi Da at the end of 2005. At that time,
He was moved to make His own rendering, or “interpretive translation”, of a traditional
Advaitic text, The
Heart of the Ribhu Gita — in order to elucidate (and thereby honor) its
Avatar Adi Da Samraj reciting His rendering of the Ribhu
at Walk About Joy (near Tat
December 11, 2005
(click picture for enlargement)
Adi Da Samraj then did the same with
other great teachings from the traditions of Advaita Vedanta
— including the Maneesha Panchakam ("Five Verses
on Wisdom"), Shankara's Dasasloki ("Ten Declarations"),
and the Devikalottara.
Adi Da Samraj continued to do the same
with other great teachings from the traditions of Buddhism —
including key statements from the Buddhist Sages Gotama Sakyamuni
(known as “the Buddha”) and Nagarjuna.
In each case, He brought the essence of
the instruction to the fore, with elegance and Illumined understanding. Texts
whose meanings were only partially (or cryptically) expressed even in the original
— let alone in translation — suddenly shone forth, like rough gems cut by an expert
conventions of making translations of traditional esoteric (Spiritual and Transcendental)
texts are such that, typically, the translations are not done by Realizers — and,
in many cases, not even by practitioners. Inevitably, if the rendering is made
by someone who has not Realized the Truth of the text, then the translation —
or the interpretation — will not have Realization as its basis. The presentation
of a text of Reality-Teachings is a matter of Teaching Reality to listeners. Therefore,
the right communication of such a text must be done on the basis of the Realization
of Reality Itself. . . .
If Realization is true of the translator, then
the Truth of any text can be re-spoken — or spoken now, in present time. Only
in that case can the texts be made to fully speak the Truth, the meanings in the
texts having been rightly located and rendered in language that is comprehensible.
was the original kernel of The Gnosticon — an anthology of these masterful
“translations”, together with discourses about the traditional texts (including
those by Gotama Sakyamuni and Nagarjuna), given by Adi Da Samraj.
the course of 2006, Avatar Adi Da transformed the nature of the book by adding
many of His own Teachings relative to “Perfect Knowledge” of Reality — such as
“Eleutherios” and “The Teaching Manual of Perfect Summaries” — as well as essays
on “radical” devotion and right life. In order to present these Reality-Teachings
in their full context as the apex of human wisdom, Adi Da Samraj also added essays
He had written over the years about the more preliminary stages of human understanding,
including commentaries on popular “God”-religion.
Adi Da’s final work on The Gnosticon (only months before His
passing in November 2008) included the addition of the essays “Atma Nadi Shakti
Yoga” and “The Boundless Self-Confession”.
Da Samraj has created a body of work that surpasses in its force and insight that
of any other author and teacher of our time. . . . The present book [is] a mature
document that culminates forty or more years of reflection and articulation on
Adi Da Samraj’s part. I can only add my own humble invitation to all to plunge
into its ecstatic waters and savor The Gnosticon. . . .
In the present
volume, Adi Da Samraj uses his deeply insightful reading of a number of traditional
texts, drawn from both Hindu and Buddhist traditions, as a means to clarify and
specify the nature of these subtlest themes of knowledge and practice leading
to the ultimate stages of attainment. It is precisely in the context of this commentarial
enterprise — which, to my mind, constitutes a new moment in the great dialogue
and transmission between East and West of the last century — that Adi Da Samraj
appears to have been moved to articulate openly what he means and intends by the
“perfect practice” and “perfect knowledge.”
This precious commentary seeks
to illuminate and clarify a perspective that is beyond all relative points of
view, and that is located in an ultimacy of attainment and vision that is beyond
the capacity of any traditional text finally fully to articulate or express.
we encounter in this book is nothing less than what might be called a new “avataric
Veda,” a new “avataric Agama”: a new revelatory dispensation of profound originality
and force which brings forward a deeply new perspective on matters of ultimacy,
reality, consciousness, and the forms of practice previously predicated by the
“great tradition” for their attainment. This book is, therefore, a deeply important
document which recommends itself to the attention of both dedicated scholars and
devoted practitioners of religion and spirituality.
Limited first edition print run of only 236 copies
Hardcover binding with gold-stamped title and black-stamped logo
A unique 5" x 7" color photograph of Adi
Da Samraj from page XXVI
from The Gnosticon
You can read excerpts from The Gnosticon
and Buddhism — Because of the differences between these two dispositions,
the traditions of Hinduism and Buddhism appear to be in fundamental disagreement
relative to certain important matters. Thus, the Jnani (or "One Who Knows") and
the Buddha (or "One Who is Awake") would appear to enjoy different Realizations
— the former (in some sense) positive, and the latter (in some sense) negative,
in relation to the cosmic principle. However, the distinctions are basically those
of description and "method", not of Realized Liberation. Both enjoy the Realization
of the Real Condition Prior to all cosmic limitation —and that Realization is
(Itself) Liberation from the binding force of all limitations (whether gross,
subtle, or causal).
the Spirit of Buddhism — To enter into "Knowledge" of the human condition,
one must enter into psychic relationship with the "world". Then one sees not only
the "body" of the "world" but also its "mind" — its "subjective" (or subtle) places,
and its degrees of "self". When even this "knowing" shows itself to be suffering,
then Enjoyment is Awake — Prior to the birth of "worlds" and beings and "you-that-contemplates-the-Mystery".
The "waking world" is a psycho-physical realm. Everything appears, then, as in
dreams — in correspondence with one's tendencies, high and low. When this becomes
clear, one ceases to identify with preferences, judgements, perceptions, reactions,
"experiences", forms of "knowing", or the pursuit of strategies (high or low)
— since this dream is all illusory, changing, and held in place by these very
actions. When you Awaken, you are no longer concerned about the "dream world"
— since it is all phantoms, "created" (in a moment) by tendencies that are the
real "creators" of every circumstance of dreams.
Of Contents for The Gnosticon
Gnosticon is divided into sixteen parts.
Am The Divine Avataric Gift of The Bright — and of The Thumbs That Reveals It
Nadi Shakti Yoga
Eleutherios (The Liberator)
(Itself) Is All The God There Is
of The Sages of Traditional Buddhism and Advaitism, Presented and Rendered By
His Divine Presence, Avatar Adi Da Samraj
The Book of The Gnosticon
Unique Sixth Stage Foreshadowings of The Only-By-Me Revealed and Given Seventh
Stage of Life
The Searchless Essence of Radical Devotion To Me
Only Liberating Discovery
The Teaching Manual of Perfect Summaries
No Seeking / Mere Beholding
The Boundless Self-Confession
a more detailed Table Of Contents, click here.
To read Carolyn Lee's introduction to The Gnosticon, click
Da's Earlier Writings and The Gnosticon
Da has written many books and essays on the sixth stage of life over the years,
and on the Perfect Practice within the Way of Adidam. The Gnosticon is
His final and summary repository for all of that wisdom. Here are some of the
predecessors of The Gnosticon.
sixth stage traditions within the Great Tradition. These include certain traditions
within Advaita Vedanta and Buddhism.
(1983) — In Nirvanasara ("the essence of Nirvana"), Adi Da took
two seemingly dissimilar traditions — Advaita Vedanta, whose focus is Self-Realization
and non-dualism; and Buddhism, whose focus is the transcendence of suffering through
realization of the nirvanic state — and identified both of them as sixth stage
traditions. (The Gnosticon re-presents this same wisdom in summary form.)
He then went on to identify "Advaitayana Buddhism" — another name for
the Way of Adidam — as the culmination of the Great Tradition, which overcomes
the various "sixth stage errors" and enables Divine Self-Realization:
Meditate on (or invert attention upon) the essence of self (or witnessing consciousness)
until all objects are excluded and the Transcendental is Revealed.
Meditate on (or clearly observe) all presently arising objects until the self
(or the conventional sense of consciousness as individual and independent of objects)
is overcome and the Transcendental is Revealed.
Advaitaya Buddhism: Understand
and directly transcend the contraction that generates the sense of self and of
objects as conventions of limitation (independent of one another amd of the Transcendental),
and so in every moment recognize self and objects (and the binding power of self
and objects) in the Transcendental (or That which is always already Revealed).
Adi Da Samraj "Advaita Vedanta, Classical Buddhism, and the Way of Radical
Basket Of Tolerance (1991) — The date refers to the only ("pre-publication")
version that has been available in print to date. In fact, Adi Da worked on The
Basket Of Tolerance for decades, right up to the end of His human life. A
published version will be available soon.
The Basket Of Tolerance
focuses on the immense variety of historical expressions of the religious and
Spiritual search, from prehistoric times to the present, and organizes them using
Adi Da's "seven stages of life" framework. The core of The Basket
Of Tolerance is a bibliographical listing of thousands of documents (multimedia:
print and audio-visual), meticulously ordered by Avatar Adi Da in an elaborately
subdivided sequence, to form a continuous "Argument". Avatar Adi Da introduces
that Argument with a series of ground-breaking essays, and He comments on the
bibliographical Argument, at numerous points, through a further series of over
a hundred essays relating to specific books (or groups of books) in the bibliography,
and covering a wide spectrum of topics. (Some of these essays have appeared in
print as "The Basket Of Tolerance" booklet series. Visit the Dawn
Horse Press site and enter "Basket Of Tolerance" in the on-site
Thus, among other things, The Basket Of Tolerance
contains a bibliography of a wide range of sixth stage teachings, from the traditions
of: Advaita Vedanta (both traditional exponents like Shankara, and modern teachers
like Ramana Maharshi and Sri Nisargadatta Maharaj); Jainism (e.g., the teachings
Shrimad Rajachandra, Mohatma Gandhi's teacher); Buddhism (the Hinayana, Mahayana,
Zen, and Tibetan traditions); and Taoism (e.g., Lao Tse's Tao Te Ching).
In this sense, The Basket Of Tolerance, when published, will provide
the many specific instances of sixth stage traditions and teachings (along with
commentary on specific teachings and traditions by Adi Da) that are summarized
in The Gnosticon. Some of these are listed in the
Bibliography of The Gnosticon.
Way of Adidam is not ego-based. From the beginning it is about ego-transcendence.
It is not about seeking. From the beginning, it is based on the understanding
of seeking. Therefore rather than being about egoity and seeking, the Way of Adidam
is about the magnification of the understanding of egoity and its seeking. It
is about a Revealed Process that directly transcends egoity in every moment, rather
than merely at the end.
While some of the Advaitic traditions offered forms
of practice — for example, Ramana Maharshi's "Atma-Vicharya" (Self-inquiry)
— many were more philosophical in nature. Some of them would take the Mahavakyas
("great statements") from The Upanishads (e.g., "I am That")
and ponder them, with the presumption that meditating on (or extensive philosophical
consideration of) these Mahavakyas would result in the Realization the Mahavakyas
describe. Adi Da referred to this as the "Talking School" error, pointing
out that mere intellectual consideration of Realization was insufficient for Realization.
The "Talking School" error was a running theme in all His commentaries
on the traditions of Advaita Vedanta.
distinction between the "talking" school (or Teachers of the "talking"
aschool) and the "practicing" school (or Teachers of the "practicing"
school) points to a basic controversy within the tradition of Advaitism. At least
since the time of Shankara, both of these two schools (or interpretations of Advaitism)
The "talking" school generally attracts those who
have a minimal capacity for (or capable impulse toward) renunciation, Yogic (or
Spiritual) discipline, and deep meditation, but who otherwise are habituated to
constantly talk, listen, and think.
many of us fit very well Adi Da's description of the type of person who tends
to be attracted to the (generally fruitless) "talking" school, Adi Da's
criticism serves as a cautionary tale to those of us who listen to some of His
Own "Mahavakya" — e.g., "Truth is always already the case"
or "You are not the one who wakes, or dreams, or sleeps. You Are
the actionless and formless mere Witness of these states." — and misconstrue
them to mean that no practice is required to Realize that.
Perfect Practice within the Way of Adidam. The Perfect Practice is the most
advanced form of practice within the Way of Adidam. The earlier forms of practice
focus on freeing up energy and attention from the conditional body-mind. This
is the prerequisite for the Perfect Practice, which takes places entirely in Consciousness
Itself, and which culminates in Divine Self-Realization. Like sixth stage practices,
the Perfect Practice is associated with Consciousness, and there are similarities
and resonances with traditional sixth stage practices. However, the Perfect Practice
is not itself a "sixth stage" practice. Like all forms of practice within
Adidam, the Perfect Practice is based on the seventh stage Realization — on
recognition of and response to the seventh stage Revelation from the start
— via the Transcendental Spiritual relationship with Adi Da.
is a clear sympathy between the only-by-Me Revealed and Given Reality-Way of Adidam
(or Adidam Ruchiradam) and the traditional Non-dualist Teachings. Nevertheless,
the Reality-Way of Adidam is not merely a re-statement or re-presentation of the
traditional Non-dualist Reachings. The Reality-Way of Adidam is a new Revelation
That Completes the Great Tradition as a whole — and Completes, then, the sixth
stage tradition of the Sages. . . .
The "Perfect Practice" of
the only-by-Me Revealed and Given Reality-Way of Adidam has a unique characteristic
that stands in contrast to the sixth stage tradition of the Sages. That unique
characteristic is that the "Perfect Practice" of the Reality-Way of
Adidam (or the practice of the Reality-Way of Adidam that is based on Prior
Establishment of Transcendental Self-Realization) is Established not by philosophical
argumentation, nor by "methods" of seeking via psycho-physical practices
of one kind or another, but by TranscendentalSpiritual Means —
the Means of My Own Divine Avataric Transcendental Spiritual Self-Transmission.
. . . The Transcendental Spiritual Transmission That is Self-Manifested by Me
in the Blessing of My devotees Is (Itself) the Transcendental, Inherently
Spiritual, and Self-Evidently Divine Self-Nature, Self-Condition, and Self-State
Avatar Adi Da Samraj, Sixth Stage Method Versus
Perfect Practice Part
6, The Gnosticon
Eleutherios: The Liberator
(1982) — An early description of the Perfect Practice. An updated version is included
as Part 4
of The Gnosticon.
"Contemplate" Consciousness (Itself).
everything in Consciousness (Itself).
This is the (Three-Part) "Perfect
Practice" — the Epitome of the Ultimate Practice and Process — of the "Radical"
Reality-Way of Adidam Ruchiradam (Which is the One and Only by-Me-Revealed and
by-Me-Given "Radical" Reality-Way of the Heart).
Adi Da Samraj, Eleutherios (The Liberator) Part
4, The Gnosticon
The Lion Sutra
(1981) — Another early description of the Perfect Practice, which detailed the
practice of Feeling-Inquiry (Hridaya-Vichara). More about Feeling-Inquiry can
be found in Sutra 56 of The Dawn Horse Testament.
the Inherently Perfect (and Merely Feeling) Witness Only, Not separate, Not related,
Not needing, Not Seeking, Not following after, Not gaining, Not stressful, Not
angry, Not reacting, Not emoting, Not Full of pain, Not desiring, Not Fulfilling,
Not avoiding, Not Escaping, Not attached, Not losing, Not sorrowful, Not lost,
Not Wondering, Not thinking, Not knowing, Not Full of mind, Not perceiving, Not
experiencing, Not Right, Not bewildered, Not Complaining, Not Wrong, Not fearing,
Not changing, Not Afflicted, Not empty, Not Satisfied, Not Deluded, Not "attentive",
Not Moved, Not Discovering, Not "I", Not embodied, Not Released, Not Resisting,
Not Even Understanding, but Only (or Merely) Being the One Who Is the Feeling
Witness-Consciousness. . . .
Stand Free, and Feel (What Is, and what arises),
but Do Not Look (or become "other" than what arises).
Do Not Indulge (or
Luxuriate) In the act of attention (which is Always "other" than what arises),
and Do Not Seek the Illusion-mind of objects, or others, or all "things", but
Always Merely Feel (Like a hand feels into a glove) and Be the "Feel" Itself.
. . .
Therefore, I Say, Come To Rest (or Be Awake), Before "things" Happen.
To Rest (or Be Awake), Prior To the Motion of separation and relatedness.
To Rest (or Be Awake), Already Forever Arrived In My Great Hermitage.
Heart Is My Hermitage, Where (Even Now) the (inherently dualistic) feeling of
relatedness (and All "Difference") Is Transcended In the (Inherently Non-Dualistic)
Feeling of Being (Itself).
Avatar Adi Da Samraj, The Lion
You can watch Adi Da reading part of
the 1986 version of this text in the video below:
"Gnosticon" has the same Greek
root (γνωσιξ: knowledge) as the word, "gnosis",
which traditionally means a "knowing" that is based on direct Revelation
(rather than book knowledge or thinking). The term gnosis is most commonly
used these days in reference to fourth to fifth stage esoteric Revelations (e.g.,
the early "gnostic gospels" of Christianity). However, in The Gnosticon,
Adi Da specifically uses "knowledge" in the sense of sixth stage, Transcendental
gnosis — Jnana, in the Hindu tradition.
Buddhism and Advaitism propose a path that would transcend "ignorance"
by means of "Knowledge" —
or Transcendental "Gnosis". . . . It is the purpose of this Revelation-Text
(which I have named The Gnosticon) to Illustrate a right understanding
of the Buddhist and Advaitic sixth-stage-of-life esoteric seeking-traditions and
seeking-cultures of Transcendental (and Intrinsically Non-dualistic) "Gnosis"
and, that having been done, to then Illuminate the Unique and Always Priorly Searchless
"Radical" (or Always "At-the-Root") Reality-Way of Adidam,
Which is the only-by-Me Revealed and Given seventh-stage-of-life Reality-Way of
Perfectly Non-dualistic Transcendental Spiritual "Gnosis" (or of Intrinsically
egoless and Self-Evidently Divine Self-Realization).
Adi Da Samraj, Transcendental Gnosis Part
6, The Gnosticon
It is interesting to compare
Adi Da's 1983 book, Nirvanasara
("the essence of Nirvana") which could just as well have been called
Advaitasara ("the essence of Advaita"), since it explores both
the Buddhist and Advaitic traditions — with Part
16 of The Gnosticon ("Advaitasara / Nirvanasara"), which
is only eight pages long, and is truly the sara or "essence"
of these traditions.
Of course the subtitle of this
essay — The Controversy Between The "Talking" School and The "Practicing"
School of Advaitism — is somewhat humorous in that "Advaitism" means
"nondualism", and yet the essay describes these dual/dueling schools
within Advaitism. Adi Da preserves this subtitle (and its humor) in The Gnosticon.