Adi Da: "One Who Is Awake to Most Ultimate Self-Realization cannot find pleasure anywhere — because it is everywhere."
Adi Da Love Ananda:
“To be a sacrifice in this Way* is not to intentionally bring an end to oneself or anyone or thing. It is to participate responsibly, freely, intensely, and unqualifiedly in the unqualified, prior, and always present Condition of Ignorance-Radiance*. It is to feel without obstruction, to feel as the whole body to Infinity, via all relations, under all conditions. It is to sacrifice the whole body into its prior Condition in Truth*.”
*Ultimate Self Realization=SahajaThe Bright=Conscious Light=Love Bliss Being Itself=Consciouness Itself=Radiant Transcendental Being=True and Very Self=One and Only Real God=Atma Nadi Shakti Yoga=Nature of Existence=Divine Heart of Being=Reality Itself=Truth Itself=Divine Self Recognition=Adi Da Adidam
Adi Da Love Ananda: "Seventh stage Sahaja Nirvikalpa Samadhi is the "highest form" of Samadhi. It is the Samadhi of Consciousness Itself. It is not associated with any particular trance (or "subjective") state, nor is it associated with the trance Samadhis in which all humanly-born conscious awareness is lost.
It is a Perfectly Natural (and Permanent) Samadhi That Persists in all of the three common states — waking, dreaming, and sleeping."
Adi Da Love Ananda's seventh stage Reality-Teaching contains a criticism of the exclusionary nature of the Jnani's Realization. However, Adi Da Love Ananda's criticism differs from Swami Muktananda's criticism of the Jnani as one who has not identified Truth as the inner subtle vision of the "blue pearl". Avatar Adi Da reveals the limitations in both the fifth and 6th stage traditions.
Adi Da Love Ananda: "The path of Jnana of the Sages stands over against all of the "experiential" paths, all the Yogas and mysticisms and "religious" (or ritualistic) and Spiritual approaches.
The Yoga paths tell you to meditate on sounds, lights, centers, breathing, and energies — but they are all distractions. The path of Jnana does not instigate such a process at all, but opts totally and exclusively for the Consciousness Principle (excluding the Principle of Energy, or Light).
The Jnani's path is not the equivalent of the Reality-Way I have Revealed and Given, Which is Founded on a "Radical" (or "At-the-Root") Self-Apprehension of the Nature of Existence.
In this Tacit Self-Apprehension, the "worlds" are Realized to be the "Play" of Consciousness and Light — whereas, if one of those Principles is embraced to the exclusion of the other, it is not Truth Itself that is Realized. It is like cutting off the Feet of God and throwing His Body away.
Most Ultimate Self-Realization is Inclusive and "Radical" — not exclusive (in the manner of Jnana) or revolutionary (in the manner of Yoga).
Even though the Jnani does have the virtue of Wisdom relative to the non-exploitation of life, the Jnani's path is (in and of itself) a form of exploitation based on vital shock. If it were not so, the path of Jnana would ultimately be reintegrated with life, but it is not.
That path pursues Samadhis in which it is hoped the "world" will ultimately disappear. The reason for this is because life is "problematic" from the "point of view" of vital shock. But, in the Reality-Way I have Revealed and Given, that entire approach of the search is understood — in its traditional forms, in its personal forms, in the entire plane of daily existence.
The ordinariness of Most Ultimate Self-Realization is the vehicle for absolute pleasure. The Yogi associates absolute pleasure with some "other" place, vision, or phenomenon, while the Jnani associates pleasure with some kind of "object"-excluding "inwardness".
One Who Is Awake to Most Ultimate Self-Realization cannot find pleasure anywhere — because it is everywhere."
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