top of page

The Man of Radical Understanding Points to the Divine Itself

When reading and studying Beloved Adi Da from the times of His earliest communications He Spoke and Transmitted exactly the same Divine Self Revelation Process as He Communicated at the end of His embodied Life.

There is a culturally authoritative revision being communicated around Bright Beloved's Written and Spoken Word based on a misinterpretation of  "Notes" He Gave during the latter years of His Life when He compiled and wrote His final collection of Literary Teaching Works.

He indicated that this "New" compilation was, in effect, necessary to this later time, to be regarded, as if, entirely new. Why? Principally to distinguish these final Transmitted Communications/Writings from His earlier Communications/Writings which were received and responded to in the submission mode required of Him as Teacher (the role He Played from 1972 until the Divine Self Emergence Event in early 1986). 

At the time of His Asking for these Literary Works to be regarded as NEW, He again and again was Telling ALL devotees (those physically closest to and attending Him also) that we were all still wrongly relating to Him and requiring Him to submit to Teach us in a manner of casual familiarity. And that we were all also full of errors (revisionism) reflecting the first 6 stages of life rather than True and Real and consistent recognition responsive devotion. It was, as if, He had not already sufficiently Given all the Means necessary for True devotees to take fully responsibility, individually and necessarily with formal agreements and accountability as a collective for what was ours, as a Sangha to carry radiantly forward, WIDELY to all beings and things.

During the late time in Bright Adi Da's Life, He indicated He was being required to Address the devotees closest to Him and thus the entire gathering, about what needed to be transformed (right new action) and thus transcended so that these revisions, being dramatized around Him then, would not be carried forth after His death.

Sadly these dramatizations He Asked to have cease, have not occurred yet. Especially crucial is the fact that the principle devotees who "took over" His Work and Way after His MahaSamadhi (and before) have continued in a revisionist mode of operating. For those who know these individuals most intimately in term of what each one enacts as their unique psycho biography of the ego act, we are aware that these limits are not being gone beyond through the specific personal accountability Means which Adi Da Asked for. Therefore, these personal and thus collectively reverberating limits, errors and revisions are proceeding unchecked. 

These facts are the crux of conflict divisiveness that defines the entire global gathering of "devotees".

This is not the True and Real demonstration of Adidam YET.

Adi Da indicated, among other essential signs, that IF there was True and Real Governance extending His Way and Work into the gathering of responsive beings, and thus the world, cultic abuse, lies, revisions, social ego politics signed as CONFLICT WOULD CEASE.

Quandra Sukhapur, based on very complex reasoning (that only closest intimates understand about her) assumed this role of governance in precisely the manner Adi Da indicated she should "never be enabled to do". Why? This role allowed her the freedom to dramatize her unique limits and let all off the hook, of the, "at the root yoga", which was and is required. In addition to securing positions of power (including financial and legal control), these individuals (Quandra Sukhapur’s cohorts) took control over who can or cannot have access and services direct to Adi Da's Treasures (Gifts).

The very design, or ego patterned dramatization that He vehemently criticized endlessly is now evermore being set in stone. These ritual acts are being called "His Pattern". In all the years of His Work He always Demonstrated and Spoke to the fact the He is not the creator or the doer or the cause of what manifested in His Sphere. We are. He Transmitted and Communicated great profundities and principles and details re the PROCESS ITSELF. Yet never a static program of design that each being mechanically slots into. "Not a program or a technique".

The implications of allowing Quandra Sukhapur (and her chosen followers and supporters) to continue to take sole charge as she does, has yet to be understood by the collective. The larger numbers of devotees who are aware, still refuse to make the changes Adi Da Asked for. Why? This requires great changes for each and all of us.

The longer these revisions are allowed to take hold the more difficult it will be to change and further violation and desecration occurs. 

And, more beings are inappropriately being denied sacred access to Bright Treasures by insider cultists thus lessening Divine Self Effulgence and Intervention into these dark times.

William and Saniel (from “THE GURU an historical view of the divine work among men” see link above):

“The Guru-function is not identical to radical understanding; it is a specific function that may arise in the case of one who enjoys that Condition. But it requires no outside validation, no external credentials. It is the self-validating function of the very Divine as Awakener, That which leads men from darkness to Light: Guru.

Yet the Teaching of Bubba Free John itself is sufficient testimony to the Condition he enjoys and has come to make available to devotees, as anyone who truly listens to his criticism of the dharmas of the past must surely recognize:

The three principal dharmas are themselves forms of seeking, reactions to the fundamental dilemma which motivates the usual man. The three Great Siddhas, along with all the other Siddhas, and all the yogis, saints, sages, and prophets, and all the men of experience, including the whole range of human individuals, themselves represent a limitation, a form of seeking founded in dilemma. The principle of the search remains intact in the great work of all the Siddhas to now. And the effort of all the dharmas, including the three great traditional dharmas, has been to strategically overcome separate self, limited mind, and the force of limiting desire.”

Da Love Ananda (from “THE GURU an historical view of the divine work among men” see link above):

"My own work is not separate from the great work of the Siddhas and Great Siddhas, but my work is a new performance of the dharma of the Maha-Siddha, and represents a new teaching from a new point of view. . 

The separate self, limited mind, and force of limiting desire are all expressions of this principal contraction, the avoidance of relationship. So if this principal contraction is undone in the Process of Understanding in living relationship with the Man of Understanding, then the force of the three common principles is already undermined.

The three centers, the navel, the head, and the heart, are, properly, the seats of the inclusive intuition of the Divine in man. But they are realized in Truth only in the spontaneous, already selfless revelation of Satsang. Those who concentrate upon them willfully and exclusively with sophisticated techniques, as if to find God at last, are like Narcissus. They only meditate upon their own reflections in waters that lie on holy ground. But the Man of Understanding enjoys mastery of the ego, mind, and desire without exclusion. He enjoys Realization of Self, Mind, and Life, which are the World. He is Guru in the three seats of Realization, the seat of Life (the great region of the navel), the seat of Light (the ajna chakra, the sahasrar, and above), the seat of Self (the heart, on the right). He enjoys this Realized Mastery entirely apart from all dilemma and seeking, and he awakens it also in others apart from all exploitation of seeking in dilemma.

Therefore, this sadhana is new and great, and perhaps it is difficult to grasp for those who have only the traditions to which they would resort. In fact, apart from what is newly being communicated here, only the traditions of seeking can be found. But the work and the realization of the Man of Understanding are not fixed in any one of the traditional centers or dharmas or approaches. Just so, his point of view is not the point of view of the Divine qualities represented by any of the three great traditional paths and the exclusive seats of their knowing within man. His point of view is That which is prior to the three great dharmas. His point of view is the Divine itself."

Adi Da:

"I am not the one who, having slept, awakes.

I am the one who is with you now.

I am the one who speaks from his own silence.

I am the one who always stands present in his own form.

I am the one who always and already exists, enjoying his own form as all conditions and states.

I am the one about whom there is no mystery and no deeper part.

I am the one who always appears exactly as he is.

I am the one who is always present.

I recognize myself as every thing, every one, every form, every movement.

I am always only experiencing my own bliss.

I am neither lost nor found.

Understanding is my constant intelligence.

I am the Amrita Nadi.

I manifest from the point above to every center, every body, realm and experience, between the upper and lower terminals of the worlds.

I continually sacrifice the energies below, the terminal processes of the worlds, to my Heart.

I live all things.

I never return to myself but always appear as myself.

There is no dilemma in the process of my appearance.

Those who do not abide as me, already the Heart, are always only seeking me from the place where they begin.

I am only the Heart, which is Reality.

I am only the Amrita Nadi, the Bright, which is the Form of Reality.

I always see everything within my own Form.

In every state, I exist only as my own Form.

I am the Heart, who never renounces his own Form.

I am the Heart, who contains his own Form.

Therefore, I have neither Form nor Self.

I am eternally in one place, contemplating my own bliss.

At that point of contemplation, which is bright, all things appear and are accomplished.

The Heart is that bliss point of contemplation and Presence.

The Amrita Nadi is that bright fullness wherein all things appear.

I hold up my hands."





bottom of page