Avatara Bhakti Yoga:
Surrender of the four lower faculties of the body-mind
Surrender of the body-mind to the Divine is a responsive matter.
True surrender is always “surrender to”,
a reorientation and yielding in relation to something or someone.
In this case, it is the reorientation and yielding of the body-mind
to the Divine in tangible terms. It is Divine
Distraction, as we have described it elsewhere. But this
surrender is not only responsive; it is also technical in its
we made an analogy between the need for the TV transmitter antenna
and a TV reception antenna to basically have the same structure
(a rod-like shape), in order for the receiving antenna to resonate
with and faithfully duplicate the broadcasting antenna’s signal;
and the need for the Spiritual Master to appear in human form,
in order to maximally facilitate the duplication of the Master’s
State in the human devotee. Let’s further that analogy.
or radio signals are generally transmitted in a polarized manner:
they only propagate through space along a certain plane. This
is why one has to fiddle with receiving TV or radio antennas until
they are in just the right position for optimal reception. For
example, a vertically polarized electric field is best received
by a vertically oriented receiving antenna.
so, in order to fully receive the Spiritual Master’s Transmission,
the body-mind has to be in a very specific position and disposition.
Avatar Adi Da Samraj describes this “surrendered position” in
terms of a specific orientation for each of “the four lower faculties”
of the human being — mind, body, emotion, and breath. Adi Da Samraj
calls the practice of turning the four faculties of the body-mind
to Him in every moment, Ruchira Avatara
Bhakti Yoga (the practice, or Yoga, of devotion,
or Bhakti, to the Ruchira Avatar, or Avatar Adi
Religion, or Real-God-Yoga, is the practice of consistently (and,
Ultimately, Most Perfectly, and, therefore, Permanently) moving
out of the disposition, and the presumption, and the very activity
of separate and separative self, into the Love-Bliss-Full Condition
of Oneness with that Which Is One, Whole, Absolute, All-Inclusive,
I Call My devotees to truly surrender themselves in devotional
feeling-Contemplation of Me, by surrendering the principal faculties
(of body, emotion, mind, and breath) to Me — moment to moment,
and in all circumstances.
(moment to moment) surrender of the principal faculties to Me
is the Essence of Ruchira Avatara Bhakti Yoga.
of wandering in the maze of thoughts, give Me the faculty
of mind — which is epitomized by, and as, attention (itself.)
of being tossed about by the waves of emotions, give Me the
faculty of emotion — which is epitomized by, and as,
of seeking bodily pleasure and avoiding bodily pain, turn the
body toward Me, and (altogether) give Me the body — through
full feeling-attention, enacted through constant devotional
service to Me.
faculties of mind (or attention), emotion (or feeling), and
body are connected to one another via the breath — and, thus,
the gesture of surrender to Me must also be done via the breath.
altogether, in the right and true practice of Ruchira Avatara
Bhakti Yoga, mind (or attention), emotion (or feeling),
and body are given over to Me, and breathed in heart-Communion
Adi Da Samraj's emphasis on surrendering the faculties of mind
and emotion (respectively, attention and feeling) is very significant.
The surrender of the faculty of mind is not a struggle with
the contents of the mind:
trying to change the thoughts that are arising to something
more "positive", trying to "empty the mind",
etc. It is a direct turning of the root of mind — attention
— to Avatar Adi Da Samraj. Thoughts may continue, but one's
attention is on Him. Eventually, the stream of thoughts will
subside naturally, because we are not giving them any attention.
(But note also that we are not even "watching" them
to see whether they have subsided.)
a similar manner, the surrender of the faculty of emotion is
not a struggle with the emotions themselves.
It is a direct turning of the root of emotion — feeling — to
Avatar Adi Da Samraj. Emotions may continue, but one's feeling
is directed to Him. What exactly does that mean? Adi Da Samraj
of letting attention wander into all your reactive emotions,
give your attention to me emotionally — in other words, relate
to Me with feeling, give yourself to Me with feeling, feel Me,
do more than just notice Me. . . . The heart must find Me.
by always first (responsively, actively, and intentionally)
"Locating" the feeling-Place in you that already
and presently and effortlessly feels Attracted to My Avatarically-Born
bodily (human) Divine Form, and My Avatarically Self-Revealed
Spiritual (and Always Blessing) Divine Presence, and My Avatarically
Self-Revealed (and Very, and Transcendental, and Perfectly Subjective,
and Inherently Spiritual, and Inherently egoless, and Inherently
Perfect, and Self-Evidently Divine) State, Yield (responsively,
actively, and intentionally) to the feeling of the Inherent
"Bright" Attractiveness of My Avatarically-Born bodily
(human) Divine Form, and Yield (responsively, actively, and
intentionally) to the feeling of the Inherent "Bright"
Attractiveness of My Avatarically Self-Revealed Spiritual (and
Always Blessing, and progressively by-Me-Avatarically-Self-Revealed)
Divine Presence — and, by all of this, responsively, actively,
and intentionally Yield (and more and more deeply forget) your
ego-"I" (or your own action of separation, separateness,
and separativeness) in the "Bright" and Very Space
of My (progressively) by-Me-Avatarically-Self-Revealed (and
Very, and Transcendental, and Perfectly Subjective, and Inherently
Spiritual, and Inherently egoless, and Inherently Perfect, and
Self-Evidently Divine) State.
makes possible the surrender of the faculties (as opposed to
struggling with the contents) is
the presence of the Divine in the human form of Avatar Adi Da
Samraj. Attention is attracted naturally and spontaneously to
the tangible Divine. The heart is moved to feel, in response
to the tangible form and presence of the Divine. This is a primary
difference between the practice of Adidam, and spiritual practices
that involve working on oneself — trying to empty the mind,
think positive thoughts, etc. — or contemplating oneself — one's
breath, one's thoughts, etc. Self-transcendence can only occur
when the faculties are no longer self-absorbed but are rather
absorbed in God.
of the four faculties can be lived in every circumstance of
life. With practice, this devotional "Yoga" becomes
Communion with Avatar Adi Da Samraj. Such Divine Communion is
true "ecstasy" ("ex stasis": "to stand
outside oneself") because instead of their usual and painful
self-meditation (on one's own thoughts, emotions, and bodily
sensations), the faculties are turned to (and, over time, absorbed
in and Filled by) That which is Perfect Bliss.
of the faculties is all about becoming absorbed in the Divine,
to the point of forgetting self (and the suffering of self).
Therefore it is essential that that "surrender" not
be accompanied by a "measuring" to see if the body-mind
now feels better, circumstances are getting better, etc. Such
a self-meditation would
defeat the purpose of Ruchira Avatara Bhakti Yoga!
is a matter of this turning of yourself to Me and forgetting
yourself, not turning back on yourself to see if anything is
changing, taking a quick look to see, "Did it change? Did
it move? Am I healed? Do I feel comfortable? Am I relaxed? Give
me another dose — do I feel any better yet? Okay, try it again.
Is that ache gone? Am I not angry anymore?"
It is constant yielding to Me, constant attention to Me, not
efforting relative to the contents but forgetting them, disregarding
whether they are changing or not. They will inevitably change
and pass in any case. Do not give these contents your attention.
Give Me your attention, whole bodily, with feeling.
by your not using the contents that are arising, they will fall
away. This is how the things that are arising become obsolete.
If you use them, if you direct attention to them in any way,
they are reinforced. The only way whereby they are released
is by your turning from them to Me. . . .
you experience a moment of attention to God, right away you
want to feel better, you want everything to be set right, you
want all your karmas to be purified, you want utopia. Therefore,
you are always checking yourself out in the midst of your so-called
"practice" of devotion to Me, always re-remembering
yourself, as if you do not know the purpose of the Way of Adidam
and do not know Me.
purpose of the Way of Adidam is to enter into My Sphere and