In the Spirit of Buddhism
by His Divine Presence, Avatar Adi Da Samraj
Editors' note: The following is an updated version of the Essay
The "waking world" is not a "place", an "earth", but a realm, just as the dimension into which you enter in dreams is a realm.
It is not fixed, like a moon or any "object", but it is fluid.
It is operative as a "play" of possibility, rather than fixed destiny.
And its conditions in every moment arise not merely according to physical laws, but psycho-physical laws.
The universes in which Earth appears are a psycho-physical system, not a mere physical (or material) one.
The same "world" (or realm) in others of its aspects, is also seen in dreams and sleeping.
This view is ancient, and must be tested.
It is native to humankind and makes the human being wonder, fear, seek, and hide.
The human being represents only a limited realization of the psycho-physical scheme of appearances.
The more psychic (or conscious) a person becomes, the more he or she sees the "world" as a psychic (or conscious) process.
It is not only the human being that is a psycho-physical process.
The "world" is also.
True "Knowledge" begins only when one begins to operate from this profound premise.
This thesis is (itself) the most significant "consideration" of human beings.
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.
Just so, when the "waking world" is truly seen, it becomes clear that the phantoms of its appearance are endless, appearing out of a formless depth, and that your true responsibility is relative to the forces of your own psycho-physical activity, which "create" the theatre and call up all that is good or bad.
The realm itself is not to be valued in terms of any of its content.
The realm cannot even be defined.
Where do you dream?
Where is a "place"?
Rather, you must understand your own egoic activity and Awaken to That Condition Which Is Prior to the cosmic "play".
Such is the only real responsibility.
The rest is the destiny of complication.
When the True Condition is Realized, the seeming reality of all distractions — of "self", of "experience", of "world", of "God-apart" — is undone.
There is no necessity to the dream, but only the persistence of it.
See it truly, and Abide in Reality Itself.
That Samadhi Is Truly Awake, even as the dream conventions remain — since That Samadhi does not notice anything, but simply Abides In and As Itself, whatever arises or does not arise.
Human beings appear in this "waking world" by the very same process by which they appear in dreams.
The solid "waking world" is, when seen in Truth, no more real, necessary, fixed, significant, or true than any random "dream place".
When this begins to become even a little obvious, a process of Awakening has begun, similar to waking in the morning from your dreams.
When you begin to suspect your life a little, then you begin to become distracted by another dimension — much as the sleeper begins to sense the bed-cloth, the solid body, and the room.
At that point, one may become sensitive to the Guru, or the Buddha — One Who Is Awake, the Paradoxical Being.
The Guru Is That "Other Dimension" — in Person.
Like a genie in a dream, the Guru is both a Perfect Distraction and a Perfect Servant.
The Guru calls you constantly and roughens your feet.
The Guru intensifies the sunlight in your room.
The Guru does not waken you to "another" place or dream, as when your mother shook you awake for school.
Rather, the Guru Serves an Awakening in Which there is no realm, no implication, and no adventure.
The Guru does not waken you to "another" place.
The Guru Awakens you in place — such that, even while the dream of living survives, the noticing escapes you.
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.