Ascended versus Sahaja Nirvikalpa Samadhi
Note: The following is Part Eight of an updated version of "Bubba Free John and Swami Muktananda: A Confrontation of Dharmas", originally published in The Dawn Horse magazine, Volume 2, Number 2 (1975). Links to further readings from the published Writings of Avatar Adi Da Samraj are also included following the article.
Avatar Adi Da then goes on to distinguish between the trance state of (fifth stage) conditionally Ascended Nirvikalpa Samadhi, as Realized by the Yogis, and (sixth stage) conditionally Self-Abiding Jnana Nirvikalpa Samadhi, as Realized by the Jnanis — (referred to in Ramana Maharshi's teaching as "Sahaja", or "natural", Samadhi).
Here, Avatar Adi Da introduces His term for the Unique Samadhi Realized in the Reality-Way of Adidam, "Sahaja Nirvikalpa Samadhi".
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.
Avatar Adi Da's seventh stage Reality-Teaching contains a Criticism of the exclusionary nature of the Jnani's Realization. However, Avatar Adi Da'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 pointed in the limitations in both traditions:
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.
Avatar Adi Da always points to devotional Communion with the Realizer as the disposition in which all limitations (or partial "points of view") are undone. His Criticism of the "experiential" viewpoint of the Yogis and the "inward" viewpoint of the Jnanis is based on a unique understanding of the source and the implications of any such viewpoint.
Here, Avatar Adi Da speaks specifically about His "experience" of the "blue pearl":
I am not speaking from the "point of view" of someone who has never had these "experiences". I have at various times seen the "blue pearl" and other such internal lights and forms.
However, as a visionary appearance and phenomenon, it does not fundamentally change anything.
In My Own Case, the transcending of the blue pearl was contained within the "experience" itself, as a penetrating of the most senior dimension of the subtle body — which Swami Muktananda (in the fifth stage manner) referred to as the "supracausal body", but which is actually the sheath of higher mind (or vijnanamayakosha).
Therefore, the import of these "experiences" is quite a different thing from what Swami Muktananda says. When Swami Muktananda sees this "blue pearl", this "supracausal" vision, He assumes it is other than the one who is Realizing it.
He does not assume that His own Nature is another form (or modification) of That of Which the blue pearl is also a modification. He identifies the Ultimate Reality exclusively with forms (or modifications) of the Ultimate Reality.
The vision of the "blue pearl" is actually the sign of a purifying event, and it may or may not occur in any particular case. All purifying events are secondary to the Primary Force of Realization Itself, Which Is Prior to and Beyond all such events.
The "Perfect Knowledge" Reality-Teachings
of His Divine Presence, Avatar Adi Da Samraj
HARDCOVER limited edition with dust jacket
SOFTCOVER standard edition
This book was conceived by Adi Da Samraj at the end of 2005. He was first 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 full meaning.
Adi Da Samraj then did the same with other great teachings from the traditions of Advaita Vedanta and Buddhism. 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 hand.