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Da & Liberation from Karma > No More Pity For Him!
"No Pity For Him!"
Chris Tong has been a devotee
of Adi Da Samraj since 1989. He is one of the founders of
this website. You can read his biographical information
in the About
Through the Grace of Adi Da, I haven't experienced a moment of
self-pity since December, 1992.
This is the story of how that miracle occurred, and some insights
about the significance of that miracle.
In December, 1992, I returned to be with Adi Da on Adi
Da Samrajashram (the island of Naitauba), after having been
away for several months (since the time of Club
Rat in July, 1992). My circumstance at the time (university
professor, with summer breaks and breaks between semesters) enabled
me to visit Naitauba frequently. And so, when at the end of my
last retreat Adi Da said to me, "Come back soon!", I took Him
at His Word. . .
. . . which led Adi Da to make humorous remarks (which were passed along to me) when I arrived again
on the island, a few months later: "When does that guy ever work?" and "He's going
to beat River!" — referring to the number of visits to Naitauba by another
devotee. (River was a longtime devotee who, like me, was in the
fortunate position of being able to visit Adi Da frequently.)
Not long after I arrived, Adi Da decided to have a gathering
with all the devotees on the island, as part of His
Celebration of Danavira Mela.
Adi Da sat in a chair at the front of the large room in Hymns
To Me, and would talk to all of us at times, and to individuals
at other times.
Hymns To Me
At one point during the gathering, as I was sitting to one side of Adi Da's chair, quietly contemplating
My Beloved Guru, I heard Him call out loudly
(looking right at me), "Where is My Tongue?" (His name for me
at the time.) "I've been waiting for his Danavira Mela kisses!"
I leapt to my feet, ran to His chair, and threw my arms about
Him, and He did the same.
And then I burst out weeping. There was no particular reason
for it, any more than any other time someone bursts into tears
after embracing someone they haven't seen for a while . . . a
kind of emotional release. Adi Da held me tight as I wept. The other devotees
in the room gathered in closer around Adi Da's chair.
Then, even as He had His arms close about me, He spoke with great strength, enabling everyone around Him to hear it:
"No pity for him!"
The room became silent.
At the time, I took what Adi Da said to be His instructions to those around
to not give me pity because I was weeping. It made sense. . . Here
I was, in the arms of the Divine Person, and I was apparently
doing a separative activity of "self-pity" or "poor me" —
how absurd! And of course no one else should be supporting me
in that. And since there were some devotees going "awww. . ." in response to my crying,
it was natural for me to presume that Adi Da was speaking to them.
So, understanding what He had just said in this way, I agreed with Him
completely — and, for my part, I let go in that moment of the sorrowful,
separative persona my Guru appeared to be reflecting to me. . .
Little did I know what He fully meant!
I had never particularly singled out "self-pity" as a character
liability in myself, because I didn't engage in it
any more or less than anyone else I knew. It was so "normal" that I never had paid it
much attention. So in fact, several
years went by before, in a flash, it suddenly dawned on me: I hadn't had
a single moment of self-pity since that evening with Adi Da!
had meant: "No pity for him" — in other words: "From this
moment on, I am relieving him of all self-pity."
Not only did I not experience self-pity. I had also completely
lost sympathy for a tendency that had previously been second nature,
and which I had engaged automatically and frequently.
I no longer had the slightest inclination to indulge in self-pity. It literally wasn't "me" anymore.
This was an extraordinary miracle (whose full significance took me years to grasp), that took place in an instant
in Adi Da's arms, not through any effort (or even prior understanding) on my part but through Grace alone — a miracle for which I am and will always be
profoundly grateful to My Beloved Heart-Master.
Lessons on Instantaneous Liberation From Karma
Adi Da has always said that it is His intention, and a potential
through His Grace, that we be freed from egoic patterning in the
easiest, most benign manner — in a dream, in a moment of
insight and Graceful release, etc. It
can happen in any moment that we are are fully cooperating with
Narcissus is simply the turning within, turning toward
yourself, turning to the knot of your own consciousness.
To be released into Satsang is to be turned out of the ritual
of Narcissus, and also then to be liberated from the karmic
implications of future events. The more there is the life
of the devotee, the more the karmas are dissolved. The more
intense the life of the devotee, the more the lifting or
purification of the karmas becomes a very off-hand matter.
So life in Satsang is a perfectly purifying process, which
depends of the response of the devotee, not on the assumption
of any kind of status or path.
Avatar Adi Da Samraj, 1974
Adi Da has also cautioned that many patterns may not be "lifted
off" in an instant in this miraculous manner. For those patterns,
devotees instead have to go through the ordeal of disciplining
their behavior (replacing egoic patterns with "right life" patterns),
and having the egoic pattern gradually lose its force over time —
however long that might take — through "non-use" and devotional resort to the Divine:
What is simply not used is intrinsically obsolete —
whereas what is opposed is constantly kept in front of
The creative principle of true and positive change is
a combination of always relaxed inspection (and discriminating
awareness) of existing tendencies and, on that basis,
an active, persistent, full feeling-orientation to right,
new, and regenerative functional patterns.
If this creative principle of true and positive change
is practiced consistently and in ecstatic (or intrinsically
ego-transcending) resort to Me, the Divine Avataric Master,
free growth — demonstrated as habit-transcending
true and positive change — is assured.
Avatar Adi Da Samraj
"Right Principle and Right Self-Management:
The Secrets of How To Change"
9, The Aletheon
Your karmas fall away when they are not used. Therefore, you must become much more passionately involved with Me, truly surrendered to Me beyond your emotional limit. You must really do so—really. When, by Means of My Divine Avataric Grace, you have “Located” Me, the One Who Is Love-Bliss Itself, then you will no longer be inclined to do anything that will separate you from Me—anything. Then you will be living by the Divine Law. That is what makes you a truly human (and truly moral) being.
Avatar Adi Da Samraj
"Surrender Without Limitation", My "Bright" Sight
And so I still have many egoic patterns that I must discipline
in this intentional, ongoing manner; the release from the karma of those patterns is equally Graceful and miraculous . . . just slower. But my sadhana
has been greatly simplified by the miracle Adi Da performed in
So the primary purpose of my telling this story is to confirm
that what Adi Da says can happen does happen; and to add
this story to the collection
of stories we are gathering on this site that tell of
instantaneous liberation from karma through Adi Da's Grace.
* * *
From the beginning of His Work with devotees, Adi Da confirmed that He absorbed and dissolved the karmas of all who came into His Company:
Devotee: I have two feelings or ideas about what is happening that I would like to ask You about. The first is that You absorb the "bad" karma of Your
devotees and transform it Yourself.
Adi Da: What do you think?
Devotee: That is what I see, that is what I experience — but I am not certain.
Adi Da: Why do you doubt it?
"The Path of the Great Form", My "Bright" Word
In meditating everyone I take on each and every one — to Myself. In taking on each and every one, I burn up, in Myself, the egoity of each and every one — thus releasing each one's "karmas", and releasing the "world"-pattern altogether.
Avatar Adi Da Samraj
"The Boundless Self-Confession", The Aletheon
The bliss that countless devotees experienced in His Company coincided with this release from karmas — release from the knot of self — that Adi Da was always spontaneously performing, as He meditated His devotees. However, Adi Da also described how the release would only be temporary, because we would leave His Company and begin to "re-knot" ourselves. So those occasions were not merely a Transmission of Love-Bliss; in any of those extraordinary occasions, if we could have matched Adi Da's dissolution of our karmas with self-understanding of all those karmas — enough to not re-engage them again — we could have ceased to be a karmic entity. . . we could have been liberated in that very moment!
The only way that temporary release from a karmic pattern would also represent permanent liberation from that pattern was if we also understood and lost sympathy with that pattern, and thus would not keep re-knotting ourselves (in that particular way). Thus, Adi Da's Gift to me had two parts: there was the release from the karma of self-pity in that moment; but — more importantly — there was understanding of, and loss of sympathy with, the pattern. It was that second part of His Gift — the Gift of self-understanding — that was the reason I was freed permanently from the pattern. That is why Adi Da talks about the potential for "karmas to pass in easy ways",
but also stresses that "all the karma that must be seen, that must become your responsibility, can be shown to you easily":
your approach to me is wonderful and full of love and sacrifice,
as it should be, then all the karma that must be seen, that
must become your responsibility, can be shown to you easily.
I am willing for it to be shown to you in a dream or in just
a brief moment, some little circumstance that comes and goes.
I am perfectly willing for you to understand that dimension
that you must understand in yourself on just such an occasion.
I am willing for these karmas to pass in easy ways, in dreams
and simple circumstances. But if you approach is not whole,
not direct, not one of service, consciously lived all the
time, to the degree that you do not live such sadhana in my
Company, you must suffer your karmas as they stand. They will
still be awakened in you by the force of this Company that
you keep with me, but they will be awakened in gross ways,
as they tend to appear outwardly in your life, outwardly in
the waking state. Then the process has to be very dramatic
But the drama is unnecessary. If you are a little intelligent,
a little happy, a little free in my Company, then you can
grasp it as a little lesson. But some people have to be
beaten half to death to stop chewing their fingernails!
The little lesson they have to get requires incredible circumstances!
This life is just such a lesson, a lesson that would not
be necessary if you were straight. Nevertheless, it has
happened, and by taking on the form of sadhana in this life,
you can make all of the necessary lessons much easier, much
This is one of the effects of this Prasad, to make it possible
for the entire affair of your appearance in this world to
become a matter of responsibility in this lifetime. Independent
of that sadhana, that Satsang, that Prasad, that Grace,
it is absolutely impossible for most human beings to complete
the cycle of realization in a single lifetime. There are
a few who appear at random in the human plane for whom it
all seems to happen very easily, very quickly. But for the
usual man, independent of the real process of Satsang, the
transformation and liberation of manifest life is a matter
of billions and billions of lifetimes, of numberless lifetimes.
This is true!
Avatar Adi Da Samraj, "Lay It At My Feet"
The Dawn Horse Magazine, November 15, 1975
As you develop your practice in My Company and contact Me through all the opportunities of Satsang with Me, all the contents of your "Narcissistic" ego, your karmic personality, come into awareness, or into the view of attention. As these contents arise, practice the exercises of "conductivity" and the "conscious process" in daily life and meditation, but always in direct Communion with the Divine Power and Being Transmitted in and through and As Me, your True Heart-Master. As these contents arise in My Company, they are purified by My Spiritual Heart-Transmission. They are stimulated by My Transmission and they are lifted off, or changed either instantly, or through a process of trial or a sequence of changes. The contents of the ego, or the body-mind, or self-contraction, are reduced, broken up, and in one or another way eliminated by My Divine Work. This is literally, and not merely figuratively, so. When I spend time with you, or sit with you to Grant you My Darshan, I Magnify My Spiritual Heart-Transmission to you, and It Combines with the various contents of your conditional being. My Transmission is Self-Radiant Energy and Self-Existing Consciousness. In Satsang with Me, this is what you confront in your life and meditation. This is the character of My Divine Siddhi. And It spontaneously Works to stimulate the contents of your conditional self, in life, in meditation, and in moments of repose. That Siddhi also breaks them up and eliminates them in a process that is not possible by any other means. Ultimately these contents are eliminated by My Transmission Work, and they are returned to the Primal Energy Condition, or the Ultimate Condition of Divine Being.
Avatar Adi Da Samraj, Chapter 12, The Incarnation Of Love
I cannot merely turn off the switch and you are all relieved of your destiny. I can guide you. I can lead you into Communion with Me. In the process of Realization, I can affect things. But this persistent procedure that is set in motion and reset over and over again by everyone altogether — by all kinds of things in the natural domain set in motion, by every individual moment to moment — is a vast natural force. Its complications are innumerable.
I am effective in it at a Glance, and at Work in some manner that is effective in this domain. But on the other hand, it is also, in many of its fundamental aspects, still happening, just as it is being caused — not by Me, but by you all, by the patterned patterning.
If you see it all as some giant carpet woven, I have interfered with it. I have made it slightly imperfect, and established the weaver’s pathway, the way out.
This is not utopia.
I cannot make it utopia.
It does not have that potential.
That is not what it is about.
What is it about?
It is what you make it to be about.
Be drawn to Me, liberated from your confinement to the pattern, the weave of self-contraction, and Realize That Which Transcends this seeming.
Avatar Adi Da Samraj
Avataric Discourse, October 29, 2004
Lessons on Self-Pity and the Cultures of Weakness and Strength
It has taken many years for me to fully grasp the significance
of Adi Da's Gift. The complete removal of self-pity (and along
with it, almost all negativity) from my life has transformed me
on many levels.
When Adi Da was a student of Swami Rudrananda ("Rudi"), He said
Rudi used to repeatedly stress the profoundly negative impact of self-pity
on spiritual practice:
Rudi sometimes said we should concentrate on surrendering
three things: self-pity, negativity, and self-imagery. Surrender
was a perfect letting go of the ego, the learned identity
and drama. . . When I encountered my own resistance [to
practice], I would awaken to my own tendencies to self-pity,
negativity, and the subliminal self-imagery by which I guided
the "creation" or manipulation of experience. The more I
worked, the more I saw Narcissus.
Avatar Adi Da Samraj, The
Knee Of Listening
So the religious life involves sadhana, practice, purification,
transcendence, ultimately self-transcendence, ego-transcendence,
or transcendence of the separate self-presumption. But also
the transcendence of negativity. Rudi used to say, on occasion,
there are three things to deal with: self-imagery, negativity,
and self-pity. And they're all really variations on the
same thing, you see? I talk to you in terms of such dispositions.
It requires profound practice to overcome these adaptations
— not only identification with the body-mind itself,
but everything that comes about as a result of that: all
this negativity, this suffering, and pain, psychological
pain, emotional disturbance, and so forth. These are all
signs of contraction, self-contraction, the effect of it
being that the inherent Nature of Reality, Which is Radiant
Love-Bliss, Self-Existing, Self-Radiant, is apparently an
experience lost. You feel Lightless, un-Enlightened, tending
toward un-Consciousness, and identified with all kinds of
limitations that you don't enjoy. Sometimes you enjoy them.
Most of the time experience is mixed, with a lot of negative
associations one way or another.
Avatar Adi Da Samraj, "The Condition of Radiance"
The Brightening Way Talk Series, January 3, 1996
So in that moment of Grace in 1992, Adi Da liberated me from a
huge portion of that disturbance
and negativity that is the extension of the self-contraction into
everyday living. Now, many years later, I can more fully
appreciate the significance of His Gift. Everyone has to deal with
whatever egoic "deck of cards" they have, but Adi Da greatly simplified my "deck of cards" in that instant.
I mentioned earlier how at first I didn't even realize the significance
of self-pity, negativity, and the like in my life (and its profoundly negative
impact on my spiritual practice) because everyone has the same
characteristics — in other words, it is a culture-wide
Released from self-pity, I came to have the space that allowed me to see the larger ramifications
of self-pity, negativity, and self-imagery on not just me personally, but on a cultural scale.
These character liabilities degrade the very value system of the culture, turning it into a culture of weakness, victimhood, and blame. We not only suffer self-pity,
we presume it as the norm, and place no value on doing anything about it or outgrowing it. We reinforce it in each other, every time we
"commiserate". And we do a huge amount of commiseration! Our "friendships" are often largely about commiseration,
wherein much of our time together is spent taking turns dumping the problems of the day (or one's life altogether) on each other. ("Commiseration" means being miserable together.) We become lifelong, "professional" victims, with narratives
carefully constructed to describe the traumatic childhood experiences that justify our continued victimhood. (Such victim narratives are a major part of the "self-imagery" in Adi Da's "self-pity, negativity, and self-imagery" trifecta.)
And this habit of chronic self-pity and "playing the victim" doesn't just stop with the past (and blaming our parents, etc.).
Any time stress, challenge, or difficulty arises in the present, that same self-pitying character will tend to devote a significant portion of time
and energy looking around for someone (or something) else to blame, rather than simply presuming the disposition of
responsibility and devoting the entirety of one's energy and attention to addressing the challenge at hand. Adi Da once joked that
our need to blame is so profound that we'll even "kick the end table" in the room, if there is no one and nothing else we can find to blame!
Once we start presuming (and enacting) weakness on a regular basis (when we don't think we're up to
actually dealing with our life problems), we then presume the need for consolation. So we take up habits of self-indulgence, aimed at providing
that consolation, given the ongoing misery we feel when we just put up with all of life's problems (which are just too difficult for "poor me" to actually solve).
So one more challenge of spiritual life in this "dark time" —
this Kali Yoga — is that we are all programmed culturally and
socially to take as the norm being weak-willed, self-indulgent,
and double-minded (all terms Adi Da used regularly in characterizing the liabilities of His devotees that kept them from practicing effectively and "hearing" Him), given to much whining, kvetching, and commiseration.
Spiritual practice is difficult enough! But add this contemporary
pattern of weakness and self-indulgence, and a circumstance is
created where everyone is "culturally programmed" out of the strength
required to really grow. We not only talk ourselves out of that
strength (through our self-pity, negativity, victim narratives, etc.)
but everyone else we meet throughout the day tends to reinforce in us the
same message of weakness, victimhood, and helplessness, through commiseration. In short: I do a "poor me" number, and they do a "poor you" number. And vice-versa. We are "enablers" of each others' addiction to weakness.
But this was not always the case!
Many traditional cultures have
a completely different value system — in contrast with our Western, self-indulgent, "TV and fast food" culture of immediate gratification, these were
cultures of strength. Self-pity was not only not encouraged, but actively frowned
upon. It was viewed as self-destructive and abusive to others. Instead of chronic negativity, an ongoing "can do" disposition
was the norm. Instead of wasting most of one's energy in reactivity
to problems (denial, fear, anger, sorrow, bargaining, depression, etc.), one moved to "acceptance" immediately, and invested one hundred percent of one's energy in
addressing the challenge at hand. Members of such cultures kept their lives psychically simple by actually solving (as much as is possible) life challenges as they arose —
rather than presuming weakness, avoiding dealing with the problems, and coping with the resulting misery by living a life of self-indulgence and distractions. Adolescents were not automatically
granted the status of adulthood simply by reaching a certain age.
Instead, they had to prove themselves ready through a time-honored, challenging, maturity-testing "rite of
Indeed, the traditional cultures to which Adi Da alludes when He uses the phrase, "the Ancient Walk-About Way", were in general not only
ones in which spiritual sensitivity was cultivated (enabling the instant spiritual recognition of the Realizer). They also tended to be
cultures of strength, of the sort I just described. And it was this combination of spiritual sensitivity and human
maturity and strength that enabled their practice of "the Ancient Walk-About Way" to be fruitful — it enabled practitioners to commit themselves to both the Light
and the Fire:
The life of devotion to Me Is both a Communion with Light and a Purification by Fire. There may be many years of This Fire-Light in My Divine Avataric Company, and you should welcome all of them. . .
That commitment to Fire and Light must be your exercise of life — in every moment, and under all circumstances.
Where There Is Light
There Is Heat.
Where There Is Heat
There Is Fire.
Where There Is Fire
There Is Light.
Avatar Adi Da Samraj
"The Way of Light Is The Way of Fire"
Part 19, The Aletheon
So I came to see that these characteristics of self-pity
and negativity are not an inherent part of everyone's egoic patterning.
They are particular characteristics — and added liabilities — of our
time and place that make spiritual practice that much more difficult (impossible, really), and which
must be observed and relinquished if one is to grow in practice.
Here is just one example. Growth in the Way of Adidam
necessarily requires one to steadily increase one's capacity to endure tapas, the heat of self-transcending practice. If that capacity does not increase with
time, there will be no further growth. But someone who is unconsciously committed to indulging self-pity and weakness will
never be willing to go beyond a certain (minimal) level of "heat" — and that will constitute a chronic limit on their practice until
they understand and transcend the "poor me" that is resisting the heat (and ultimately, the Light). If we can't stand the heat, we will
inevitably get out of the kitchen!
So "poor me" is a self-fulfilling prophecy. One can
never transcend oneself if one is convinced on some level (through chronic self-pity, negativity, and self-imagery) that one cannot actually do what is necessary to transcend that "self".
Even as He described the cultures that exemplified the Ancient Walk-About Way, Adi Da has always called Adidam to incarnate as just such a culture of both spiritual sensitivity and human strength and maturity. For this reason, He created many cultural instruments that support strength and growth in practice. The "devotional group" is one example. (When The Tiger Disappears is a wonderful talk where Adi Da focuses on this topic.)
In an Adidam devotional group, the group members are either already intimate with each other, or allow themselves to grow in intimacy with each other over time. Intimacy is the basis for "baring one's soul" to each other; but intimacy is not an excuse for allowing endless dramatization, commiseration, or "case talk". As Adi Da demonstrated
throughout His human life, love is best demonstrated by helping your friends transcend the causes of their suffering, rather than merely commiserating, but letting them
continue to do what they are doing, and continue to suffer the consequences.
I am Free in God, and only that Freedom is what I would find in my friends.
Avatar Adi Da Samraj
This is especially true in a context like a devotional group, where everyone (in principle) pre-agrees to that purpose for the group, upon becoming a member (even as one commits to the complete transcendence of egoity altogether in taking up the Way of Adidam). So the intimacy among devotional group participants is the basis for encouraging strength in each other, and holding each other accountable, based on one's love and compassion for each other — in the form of yamas (things to not do) and niyamas (things to do): "right life" disciplines for transcending "self", tailored to counter each individual's egoic patterning, and serving the magnification of that person's devotional practice. Taking on new disciplines each week in one's devotional group — and thus, systematically closing all the loopholes through which the ego is escaping — is a core part of what enables devotees to go through the hearing crisis (in a matter of months, Adi Da has suggested), and realize the fundamental self-understanding that is hearing, the first major milestone in the practice of the Way of Adidam.
I am looking for this entire gathering to demonstrate true fidelity, to really practice in My Company, and to come to Me with the signs that justify My Responsive Self-Transmission. The foundation matter is simple and straightforward — "radical" devotion to Me, turning whole bodily to Me, real "self"-discipline, true service, right meditation. If you were to do these things, Hearing Me would follow like the night follows the day.
Avatar Adi Da Samraj
That is the idea, at any rate! But our cultural blind spot can wreak havoc with this design. Because every member of the group was raised in our Western "culture of weakness", every group meeting may be unconsciously motivated
to indulge in the weakness of endless commiseration and avoid Adi Da's actual, primary purpose for the group — actual, measurable growth in practice — reducing it instead to a social occasion; or a devotional occasion, but absent the intended focus on growth.
But since we are generally born into conditions where human development is minimal or rudimentary, and where the culture of Wisdom is unknown, in doubt, or denied altogether, we tend to adapt, through random influences, to arbitrary, reactive, ego-based, and even subhuman levels of awareness, ability, experience, and responsibility. We tend to develop in patterns that disintegrate rather than integrate the bodily being, and human societies tend, therefore, to function as “schools” of disintegration, reactivity, and mediocrity, rather than as cultures of adaptation to Wisdom in Truth.
Avatar Adi Da Samraj, The Enlightenment of the Whole Body
In a real sense, a "culture of strength" tool such as a devotional group is a kind of "alien transplant" in a culture of weakness. . . It is much easier for the culture of weakness to sabotage the devotional group, than it is for the devotional group to help transform a culture of weakness into one of strength.
To close out this brief consideration of devotional groups, let me leave you with a different vision (using my words, but expressing Adi Da's Vision), that exemplifies the twin pillars of the Adidam culture as Adi Da envisioned it: inspiration and expectation. . .
A member of the group has finally "caught fire" in his practice. With the help of his group members, he has closed every conceivable loophole, and covered "the whole guy", every aspect of his egoic patterning. No one can think of a single more discipline for him to take on, because he's already doing it. It is immensely difficult, and there is the touch of madness about it. (As Adi Da has said, He will not believe anyone who tells Him they are "hearing", unless they have a story to tell of the period before "hearing" that involves feeling like one is going crazy; the crisis is that profoundly reorienting.) The guy is boiling!
It is very hard for him to keep persisting, even with his profound devotional resort to Adi Da, but his group members are cheering him on, urging him to hang in there. He is on the last lap of a marathon, and his devotional group friends are his cheerleaders, giving him strength.
And then, at some unforseeable moment, the Grace-given breakthrough of "hearing" occurs. He has received the Gift of fundamental self-understanding. He will never again have to suffer his ego as he did, since it is now crystal clear how he is "doing" it, how he is "pinching himself", and now he can always simply not do that.
This is actually what Adi Da envisioned when He created devotional groups!
Only Real practice undoes the psycho-physical energies of bondage — the practice that coincides with Transcendental Spiritual Blessing, profoundest devotion, Real Transmission, real "self"-discipline, endurance of often intense difficulties, going Beyond "self", becoming a "self"-ruin in the course of practice — until by uncommandable Grace, there is Revelation which is Undeniable and Absolute, and Which never could have been thought before.
Adi Da Samraj, part VI of
"The 'Perfect Practice' of 'Perfect Knowledge'
Is The Avatarically Given Divine Way of Adidam"
* * *
Strength reinforces strength
and weakness reinforces weakness:
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?" The Master said, "The one that you feed the most."
Avatar Adi Da Samraj
I can't guarantee that anyone reading this will be liberated from self-pity and weakness in the instantaneous
way I was, through Adi Da's Grace. But I can definitely say that transcending
self-pity and weakness are essential to growth in the Way of Adidam, and Adi Da provides us with the
means and the Grace to do this. And I can attest to this: living from the disposition of (ever-increasing) strength rather than
weakness is a wonderful "place" from which to practice the Way and live life!
You feel you are the victim of events, a victim of your own reactivity coinciding with events. You think you have to analyze these events, analyze your reactivity, find what there is to blame. That is not how you get purified. That is the worldly model of life that is based on the principle of egoity.
Dealing with life requires you to come to the principle of responsibility, which is to understand your own activity of "self"-contraction and change your life. That is all. Past events do not control you — you do. You are not a victim. No one is to blame.
There is no event whatsoever that is so mighty that you cannot transcend it and deal with yourself — none, not one event, not any complex of events.
The True Heart Is the Principle in Which you inhere.
Either do It or not, but that is the Difference.
That is the "Radical" Reality-Way of the Heart.
Avatar Adi Da Samraj, March 26, 1993
"Consider" this: Every time you dramatize reactivity, you are thinking you are the victim of someone or something or some event — every time. Reactivity is the sure sign that you have this point of view. If you react and dramatize reactivity, you are always blaming the event, blaming the other, instead of introducing the self-responsible discipline into the occasion of difficulty or stress. Always. It is always so. . .
This is the key to healing people of their various disorders and life-problems: the development of responsibility, not the constant finding of things to blame and, in effect, practicing shamanistic rituals to just relax your mind so that now you feel cured.
There is absolutely no one to blame. Blame is the game of evading responsibility. All your indulgence in reactivity, as if you have reasons not to grow! You have none.
Do not blame anybody ever again. Embrace the discipline of blamelessness. Never blame anything or anyone ever again. You have no right to blame anybody. It is all your personal business.
Avatar Adi Da Samraj, The Incarnation of Love