city is the world as science creates it. It is the world
of the left brain, the antimagical or non-psychic world.
The forces and magical beings you can observe in a natural
setting are eliminated there. It is a wholly controlled,
"interfered with" environment. It is Man becoming the
master, Man controlling all forces, Man eliminating
the arbitrariness of change that Nature represents.
No creatures wander in the cities except for a few domestic
little characters — a few dogs and cats and canaries
and parakeets. Basically, the life cycle of animals
living free is eliminated or contained so that it no
longer has the ability to reflect itself magically.
Animals may perhaps be kept off somewhere in a zoo in
the city, but they no longer live and act as they would
in their own domain. Their magical force is systematically
eliminated by the way we cage and contain them.
ADI DA SAMRAJ: The attitude, asana,
method of science is one that treats the processes of experience
as objective phenomena. The forms that are cognized and perceived
by the method of science are treated as phenomena that exist
in and of themselves, independent of cognition and perception.
The forms of cognition and perception may obviously be regarded
in this way, and in treating them as such we simply put ourselves
in a position to study or find out about those phenomena as
a process of forms.
We are mistaken, however,
if we make this attitude or procedure the only allowable or
justifiable procedure of human existence. In doing so we make
various philosophical presumptions about the nature of Reality
that are clearly false and that suppress and depress various
other ways of human knowing and aspects of human existence and
in general deny the possibility of equanimity, or harmonious
Realization of the Condition of our existence.
attitude or asana of science is a method based on analysis,
made possible by the objectification of phenomena and the assumption
of a point of view wherein the viewer is conceived to have either
no fundamental effect or a rigorously reduced effect on the
things observed. When this attitude becomes the only possible
human stance, Reality tends to be defined in terms of that objective
dimension of things, and the other dimensions of our Condition
tend to be reduced to the description we propose of the objective
world. Thus, the psychic dimension of the being, including the
process of cognition and perception and conscious existence
itself, is typically reduced to a secondary development of matter.
We have already discussed
that there are other ways of knowing, in particular the way
of knowing that I have called participatory knowledge. Historically,
when participatory knowledge became the exclusive way of knowing,
the psyche and the essential condition of being or consciousness
tended to provide the limiting structure we define as reality.
When the self-Essence
and the psyche are deemed to be the only "real" reality,
then the forms that arise and anything that may be proposed
as an objective world become secondary, even unnecessary and
attitude characterizes the extreme oriental disposition. Even
so, this process of participatory knowledge, without being made
into an exclusive and dominant approach to things, is a natural
dimension of our existence, a simple, ordinary expression of
the totality of our condition, to which we must adapt and with
which we must become naturally familiar.
Now, if we do not define
Reality simply in terms of the conscious essence of the subject
or self, if we understand that Reality is the Transcendental
Condition of all the features of our condition, then we can
presume various asanas in the midst of our daily living. One
of those asanas is the left-brained, analytical approach to
forms of phenomena in themselves so that their laws and interrelations
may be inspected and understood. But we may also presume the
participatory way of knowing without making it reductive —
in other words, without passing
into the inverted state of the subject independent of forms.
We can simply make use of the process of participation in all
possible phenomena, a process that is native to our condition.
We have already considered
that we do not in fact have any awareness of a world that exists
in and of itself. Our awareness of the world is always in the
form of cognition and perception. And the world itself is always
in the form of a perception or a cognition. In other words,
our fundamental association with the world is participatory.
There is no distinction in our basic Condition of existence
between the psyche, consciousness, cognition and perception,
and the forms that arise. They are a single process, no part
of which is the only reality, the "real" reality,
and no part of which causes any other part. All parts arise
simultaneously in a condition of mutuality as modifications
of the Transcendental Being.
we do not realize the world in any terms other than psychic
ones, and since the world for us is always apparent in the form
of states of cognition and perception, it is reasonable to participate
in the world as a psychic phenomenon. It is quite natural to
do so. We already exist in that psychic and participatory circumstance.
In other times and places,
the participatory way of knowing was dominant, particularly
in the oriental setting. Until the dogmatically dominant appearance
of the mood of scientism and the left-brained model of Man,
other ways of knowing and the fundamental disposition of participatory
knowing were common in the schooling of human life.
But the convention of
knowing that is dominant and popular in our time is essentially
a development of the one way of knowing seen in the discipline
of scientific activity. This activity is otherwise animated
by everyone in the form of a left-brained, verbal, or waking
mentality primarily associated with motor activity, wherein
attention is moved bodily into gross relations. This is the
primary attitude or asana to which we adapt in present social
circumstances. We are therefore not very well schooled in the
disposition of participation wherein we realize our existence
to be a Condition of continuousness with all phenomena or all
beings. We tend to exclude and suppress the participatory disposition.
We do not enjoy a high level of adaptation to that way of knowing
or relating to the conditions of existence.
We would do well to generate
tools for investigating the world in and of itself. Such investigation
is a useful development of our association with the world, so
long as it does not become an exclusive philosophy. But if our
association with the world is fundamentally psychic to begin
with and is never anything but that, then even this scientific
activity (in which we presume to be analytically differentiated
from phenomena in order to know them in and of themselves) is
itself a psychic phenomenon.
Even science, then, is
a psychic development, a psychic process, a way of relating
to the psychic phenomenon we regard as the so-called objective
world. But when science presumes to provide the basis for an
exclusive point of view toward life, we forget this truth. We
act as if it were not the case, and then the principle of scientific
knowing becomes destructive.
The participatory way
of knowing is a way of psychically inhering in the World-Process
and becoming sensitive to it as a psychic phenomenon, becoming
active in it through psychic processes, and observing in it
the effects of psychic processes. We could call that way of
knowing magic. It is a magical
activity. There are many kinds of magical activity, but if we
simply understand our relationship to the world as I have just
described it, then we realize that that form of relationship
is naturally magical, because we know the world only as a psychic
We may consider the world
to be an objective phenomenon, but then we are actually treating
a psychic phenomenon as if it were an objective phenomenon.
To do so produces a certain kind of knowledge and a certain
strategy of association
asana or a disposition
it does not change the fact that we exist essentially in a participatory
association with the phenomena of the world. We are inherently
related to the world in a magical fashion. The world itself
is inherently a magical process, a magical or psychic phenomenon.
Science is therefore
a kind of magical activity, a way of relating to and using the
magical nature of our existence, a disposition of relationship
to a phenomenon that in its totality is psychic or magical in
nature. Of course, those who advocate the scientific point of
view would not in general want to equate science with magic.
More likely they would propose science as the antithesis of
magical activity. But because of the inherently psychic nature
of our association with the world, science must nonetheless
be understood as a species of magical activity.
Yet, the disposition
of science could be called antimagical. Science presumes the
antimagical disposition to pursue a certain familiarity with
or knowledge about the World-Process. When the disposition of
science becomes exclusive and dominant, its antimagical quality
becomes obvious as a kind of dogmatic inclination, a cultural
effect that is dehumanizing
activity is antihuman activity.
Now, we could not say
that science simply as a rigorous method for acquiring certain
kinds of knowledge is antimagical in the negative sense.
But when its point of view is made exclusive, then the effect
of the antimagical disposition is negative because it suppresses
and argues against the fundamental nature of our association
with things, as if by doing science and acquiring knowledge
by its means, we could ultimately magically cease to be human,
magically cease to be magically related to the universe, and
magically eliminate the magical and psychic nature of the universe!
Antimagic is itself a
kind of magic, and when developed in an exaggerated fashion,
it becomes bad magic, negative magic. To presume the scientific
disposition exclusively depresses us psychically. It demands
that we identify with what is mortal, what is limited, what
is material, what is not psychic. To confront this dogma and
the force of this antimagical disposition is to suffer the suppression
of the fullness of conscious existence.
we could say that the fault of our science-dominated time is
its dehumanizing effect, its antipsychic or anti-magical effect,
which is tending to destroy our inherent understanding of the
nature of our existence and to suppress and delegitimize the
naturally magical process of associating with the world.
As a result of the Westernization
of mankind through the movement of scientism and its extensions,
we have seen a gradual disappearance of the profession of magic
and the esotericism of religion, spirituality, and mysticism.
These ancient cultural processes are being studied today, but
most of that study is based on the scientific, antimagical inclination
to reduce magical processes to explanation via the antimagical,
scientific model of Man.
Thus, in our anthropological
and other scientific studies of magic, mysticism, and shamanism
there generally exists a prejudice to perceive those activities
and the individuals associated with them as infantile versions
of Man operating on the basis of illusion and false models of
the world. Likewise, scientific commentators constantly point
out that modern mankind is not supposed to be capable of relating
to the world through magical processes and that furthermore
we should not try to relate to the world in such fashion. To
do so would be dangerous, they warn. We would be getting involved
with illusions, unreality, even madness.
I once went to see a
woman who was a principal student of Carl Jung. In the psychological
school of Jung there seems to be a level of tolerance for the
psychic process and the forms it has taken in various cultures
magic, yoga, mysticism, shamanism,
and so forth. But the conventional, occidental model of Man
and the mood of scientism continued to inform even the investigations
of Jung and his followers. When I spoke to this woman about
the spiritual process in which I was involved, she immediately
warned Me against having anything to do with mysticism, kundalini,
spiritual esotericism. She said that anything like that would
be dangerous for a Westerner, anathema, leading definitely in
the direction of insanity. She was clearly expressing the conventional
prejudice of scientism and the exclusive view of the occidental
It is true that from
a certain disposition of adaptation, such as may more or less
characterize people in the West, to take up the way of life
strictly as it appears in the Orient could well be either impossible
or ultimately deluding. But the principles of the participatory
way of knowledge are true of all of us wherever we happen to
have been born and raised. Merely Western Man is a partial development
of Man, just as merely Eastern Man is a partial development
of Man. Ultimately, all the features of Man that have developed
separately in both the East and the West must be awakened in
us and organized in a different fashion to give rise to Complete
Man, who is neither Eastern nor Western, but who is Transcendentally
Occupied, and in whom all features of the body-mind and of the
brain are in a condition of equanimity, fully awake and functional.
Considering the degree
to which mankind has become Westernized, it is perhaps no longer
appropriate or even possible to develop the way of participatory
knowledge precisely in the terms of oriental esoteric spirituality
or even in the terms of the vitalistic magical cultures of the
world. But the psychic structures that originally were culturally
adapted from the oriental point of view are still there to be
simply from the oriental point of view, but from this total
point of view. To become whole, Western Man must develop the
capacity for participatory knowledge and therefore must develop
a kind of magical consciousness in new, present, living terms.
If we understand ourselves
in this manner, then clearly we must begin to adapt to another
dimension of our existence. We must include this other dimension
along with our capacity for analytical objectification of the
world and the mood of doubt, so that we can observe phenomena
through psychic means, without attributing patterns to what
we observe that are not inherent or fully integrated. We must
begin to operate on the basis of the obvious, on the basis of
the presumption of the condition, with all of its features,
that is obvious to us in our moment-to-moment existence.
That means we must begin
to participate in the world as a psychic phenomenon, as a dimension
of forms that is a direct expression of the psyche, just as
dreams are a direct expression of the psyche. We must transcend
the conventional bias against the discovery and observation
that the world of the waking state is full of psychic phenomena.
The world is
that kind of psychic event,
but we are prejudiced against seeing it as such. The scientific
disposition, as a point of view, as a tool or method of activity,
is prejudiced against this discovery because it is prejudiced
against this psychic way of relating to things.
In science or other similar
activities, we are not participating in the magical process
in its positive sense. But so long as science is just a portion
or part of one attitude by which we associate with things, there
is nothing inherently wrong with it. It is in fact a kind of
discipline that can help us associate with phenomena as they
really are without becoming psychically aberrated. But even
the activity of science is a magical activity, a way of using
the fact that we are psychically involved with a psychic phenomenon.
And the world is a psychic
phenomenon. In other words, we never experience the world except
psychically. We never experience it except as knowledge and
perception. We never experience it except as a condition that
includes us. We are not separate from it. What we are at the
level of the psyche and at the level of consciousness is just
as much an inherent part of the world as the so-called material,
objective forms. When we associate with the world on the basis
of the totality of all the conditions of our existence, we participate
in the world of forms as a psychic process. By participating
psychically in the psychic phenomena of the world, we learn
the laws whereby we can influence the phenomena of the waking
state. We generate a process wherein we can become sensitive
to the phenomena of the waking state so that we can observe
unusual coincidences of form and psychic significances that
our verbal mind tends to exclude from what we are observing.
If we examine the presumptions
and activities of people involved in magical culture, such as
mystics, shamans, medicine men, and psychics of a certain kind,
we find them noticing phenomena in the features of the so-called
objective world that correspond to psychic states. They are
always seeing in the world the very things that they say they
see in visions. From the magician's point of view, the world
is populated by psychically significant beings, forms, and processes.
The magician has a magical relationship to all the things that
can change. All the things that can appear and disappear in
the waking state are conceived and perceived by the magician
as psychic or magical phenomena.
In the early years of
My Own sadhana,
when I went from Columbia College
to graduate studies at Stanford University and was living on
the beach, I was involved
in a process of
the bare observation of all the conditions that arose, whether
internal and subjective or so-called objective in the external
they were, I put Myself in a position to observe those things
unqualifiedly without bringing an attitude to them. I developed
this capacity over time. I simply presumed the disposition of
the observer and did not presume any left-brained or right-brained
dogma about the nature of things. I did not presume any absolute
distinction between the internal and the external. I just allowed
experience to be whatever it was. Nor did I presume a relation
between internal and external. I just observed things as they
were. And over time, the nature of things as they are began
to become more and more obvious.
I presumed that I was
performing an activity out of which I would create a work of
fiction, a kind of novel. But I discovered over time that the
process in which I was involved was what was significant, not
the results, not the boxes and boxes of notes and writings I
produced over those years. Eventually I just burned all those
papers when I moved to New York and became involved with Rudi.
recognized and acknowledged that all those notes and writings
were basically without significance or use and that I could
not convert them all into a book. I had to somehow throw them
into a fire and allow them to become unified as a psychic form
rather than as boxes of notes that could no longer be integrated.
The process in which
I was involved, however, ultimately demonstrated to Me that
there was no distinction between the internal, psychic, subjective
world, so-called, and the outer, objective world, that all states
were essentially psychic states and crossed over into one another.
In some sense the waking state affected dreams and the subtle,
psychic, and hallucinatory activity. But the opposite was also
true. Things that were going on in dreams and at a purely psychic
level crossed over into the objective world of the waking state.
A kind of story began to develop wherein I would sometimes observe
some character or event in a dream or a flash of consciousness,
and then I would observe that event being played out in the
phenomena of My external life. The characters in the internal
world appeared in the external world. Pieces of the events being
worked out in the external world carried over into the internal
world. My experience was a single, fluid, psychic plastic.
As a result of this process,
the phenomena of the objective world began to achieve psychic
force. They became recognizable as states and signs of the psyche.
The beings in the objective world became psychically significant
beings. I became sensitive to My daily life as a psychic process,
even in the terms of the simple perception of objective events.
A psychic unfolding was taking place, much as in dreams.
I began to become profoundly
sensitive to certain processes in the so-called natural or objective
or material world. I developed the ability to read them, to
observe them, to see dramas proceeding in the phenomenal world
that from our ordinary, verbal, self-abstracting, objectifying
point of view would not be observable. Thus, I achieved a psychic
inherence in world forces, forces of weather, natural phenomena,
and creatures of all kinds. I became unusually associated with
certain animals and patterns in the natural world such as the
weather and the ocean. The ultimate outcome of this development
was the awakening of a state of brilliant equanimity and awareness
of the coincidence of all phenomena. And when this awakening
occurred, there was a breakthrough in the process of My sadhana,
and I went on to find a human spiritual teacher.
several years later —
I actually did write the novel
I had originally presumed to be working on. The novel, which
I have titled The
one of the outcomes of that process of submission to the totality
of My existence, in which the external and internal worlds were
perceived and lived as a single process, and through the observation
of which archetypal characters and archetypal configurations
of destiny and tendency appeared. The novel, then, is itself
a magical text, not like a realistic novel. It is full of cryptic
meanings, like a complex dream. It is magical language.
novel is not filled with arbitrary archetypes, but it is the
product of a profound consideration that took place over several
years. And there is a great magical message in it, discoverable
only by those who are sensitive to it, perhaps never completely
discoverable, you see. The
like magical texts that have appeared in magically based cultures
in the past
book of magical beings and magical creatures, a magical story,
an archetypal adventure. It is a secret book, a "sealed"
book, an esoteric book.
Beloved, many of the events You prophesied in The
Mummery have already come
ADI DA SAMRAJ:
All kinds of slices of meaning, slices of space-time, appear
in that book. It is full of paradoxes. On one level, it seems
to be a story about something happening in this world. But time
in that text does not really work the way time works in this
world, and the transitions between places are all magical transitions.
having made this discovery of
the coincidence of the subjective and objective domains through
the rigorous sadhana to which I applied Myself, I then went
on to develop the other aspects of My sadhana, which became
conclusive in the six years following that initial stage, from
1964 to 1970. The conclusiveness of that six-year period depended
on My entering into it with the disposition that had been generated
in the earlier sadhana. I did not go to Rudi and to India like
an ordinary Western college boy, in other words. I had already
passed through a phenomenal transformation that fitted Me for
the sadhana to come.
discovery of Rudi occurred in a magical way, through a vision
of his art store.
around that same time You also came to understand about life
ADI DA SAMRAJ:
Yes. In other words, the Reality, the unkillable Force of our
essential existence, our psychic existence, was proven, demonstrated,
and brought back to life in the face of everything that suppresses
such a Realization in the current context of human life. An
ordinary, Western, left-brained character doing yoga and performing
various psychic disciplines would not necessarily enjoy a comparable
You must awaken from
the suppressed state of the being, transcend the dogmas in the
common world that suppress the being, and rediscover the psychic
nature of the world. You must rediscover your own existence
as a psychic process that is not threatened by the apparent
limitations of the physical world and that does not come to
an end simply because one feature of your existence
to an end.
This coming to the front
of the psychic being, the essential character of your existence,
is a necessary preliminary for the Spiritual process. Another
vision, another model of existence, in other words, must achieve
reality for the Spiritual process to be true, or for it to be
anything more than a consolation for you and your mortal understanding.
All the capacities that can develop through the Spiritual process
will seem unreal to you unless you can achieve the point of
view wherein such phenomena are real and comprehensible.
Otherwise you can have
unusual experiences by disciplining the body and concentrating
yourself in a certain way, but those experiences will always
be doubtable to you. You will always be able to explain them,
it would seem, in scientific terms, using the ordinary mortal
model of the nervous system. No great change will have occurred
then. You will just have made your mortality a little more elaborate,
a little more complicated, a little more showy. But you will
be essentially in the same condition or disposition as you were
at the beginning, unless you can pass through this crisis wherein
the psyche ceases to be dominated by the phenomenal world that
is proposed to be the only reality by the dogmas of our time.
Beloved, it was not until my conventional model of existence
began to break down and I began to see that in Truth the world
is a psycho-physical realm in which I am involved and to which
I am psycho-physically related, that a kind of opening and awakening
in the being itself occurred that allowed me to participate
in life with a fuller understanding and consciousness.
ADI DA SAMRAJ:
Yes, the confession that "I"
is the body-mind,
the "body-mind" is in its totality, is more than a
confession that you are the body as you conceive it from the
analytical, left-brained point of view. It is the confession
that the body-mind, the totality of your existence, is altogether,
thoroughly, psycho-physical. In other words, what you regard
to be body is not merely body. It is psycho-physical. It is
mind. It is psyche apparent in a particular fashion, but it
is not merely body, not merely matter.
The magical disposition,
then, must reawaken in us if we are to achieve the human process
in its fullest terms. To reawaken this disposition is not necessarily
to revert or regress to, or reassociate with, the cultural disposition
toward magical activity to be found in the orient or in vital
cultures. On the other hand, the development of this psychic
disposition will clearly show some of the signs that were present
or were made available to experience in those cultures. A likeness
naturally exists between those who live the Way of Adidam and
those who are otherwise yogis, mystics, shamans, magicians,
medicine men, witch doctors, and so forth. It is simply that
the Way of Adidam has its own cultural and Spiritual uses of
the psychic faculties.
Throughout these many
years I have had a magical relationship to all kinds of things.
The world is for Me a psychic, magical phenomenon. I work with
it directly as such. I work with every individual as such. I
live My daily life as such. Therefore, I am associated in My
daily life with forces in the world that are psychic in nature.
Things that become apparent in My environment, in the apparent
coincidences of possible changes and the appearance of beings,
are magical and are observable to Me in psychic terms. I have
dreams and then things occur in life that directly correspond
to them. I see the world as a psychic process. My association
with the world has developed on one level similar to the way
life develops for a shaman. For instance, I have had many occasions
of unusual association with animals and the recognition of a
kind of empowerment that comes with association with certain
An example of such magic
occurred here yesterday. A shaman from Mexico was brought to
this country for a few days. He was contacted by devotees and
was invited to stay in a place near The
Mountain of Attention.
did not meet him personally, but some of the community's doctors
and a few other practitioners spent some time with him. He is
not a shaman who also has a Western, intellectual understanding
of what he is doing. He is literally an Indian shaman who lives
way out in the country in Mexico in a tribal setting where he
has lived all his life. He is now in his nineties or perhaps
around a hundred, and he has practiced as a shaman in the traditional
way all his life. He has never had any association with downtown,
urban society. He was just lifted out of his circumstance and
brought here for a few days —
I do not know how long he was
in this country. He came to us yesterday and then zipped back
to Mexico last night.
Without a plane! (Laughter.)
ADI DA SAMRAJ:
a sweet character but not really very outward, not really into
what occupied everybody else. While devotees were visiting with
him yesterday, I just sat here alone, psychically tuning in
to him and to the mass of psychic forces associated with such
In the shamanistic tribal
culture of this man the primary animal is the deer, the being
seen in the world and in visions that helps us to pass through
the portal to the other reality, the other side of the world,
the visionary dimension.
Today I left the house
for a little while. As I walked, I was thinking about this shaman
and about the magical process in which he is involved and in
which I am involved. I was walking the path beside Great
Food Dish when
I saw an acorn. This acorn seemed unusual to Me because it was
complete, not broken. It still had its "cap". I picked
it up and I began thinking about the multitude of oak trees
here on the Sanctuary and about how the acorn is a kind of ritual
symbol, a sacred object in this place.
Then I walked over to
the Tree of Life at Skyway
which is an old oak tree —
and as I looked at the site there
and thought about the deer in this man's practice, suddenly
I heard a thumping. I looked up, and right next to Me was a
deer, a stag with antlers. It came right next to Me, stomped
around a bit, and then moved across the lawn. Now and then he
would stop and then start again, giving Me the clear impression
that I should follow him and that he would guide Me. I watched
him run off, cresting the hill.
I walked to where he
had disappeared, generally feeling where he had gone and recognizing
that this event duplicated the shamans' following the deer into
the visionary world. The shamans get the idea when they see
a deer. If you see a deer, you only see it. You cannot grasp
it. It is always off, away. You can see it, and it leads you
and then disappears.
When I reached the corral,
I saw the deer grazing up the hill by My office. I still had
the acorn in My hand, and it occurred to Me that it was a kind
of spirit offering. Just then the deer lifted his head and saw
Me. He kept grazing, and I kept walking. He showed no inclination
to run off, but when I came within a hundred feet or so, he
started again to move. I called him —
and started making noises toward
him, holding up the acorn. He looked back at Me, then leaped
up and down, and then leaped off. It seemed that he leaped off
the hill right at My office.
I quickly walked up the
hill, but the deer was absolutely nowhere to be seen. From the
prominence next to My office and below The
Manner of Flowers,
football field, the garden, and the whole area of this valley
are visible. And the stag was nowhere to be seen. He had disappeared.
Well, that is how the
shaman tracks the deer. To relocate the deer you must allow
it to lead you into vision.
The deer is regarded
as a magical creature, and it is a prominent creature in the magic
of various peoples. Each tribe or group has its prominent animal
figures, and the deer is particularly valued in some, as it
is in the culture of the old Mexican shaman. The deer is also
a prominent creature on this property. Deer live all around
here. The presence of deer, like the presence of other creatures,
has magical significance to the right ceremonial and sacred
use of this ground. When you are doing magic, you associate
with the creature world. Creatures can come and be around you,
or they can be absent. That they have mobility, can come and
go, appear or not appear, is a prerequisite for magical association
with them. They move freely. They are not contained. Thus, their
appearance on any occasion is naturally acknowledged to be auspicious
from a magical point view.
Whenever a shaman or
medicine man is doing magic, he is always associating with the
powers of the Earth: the weather, the living things, the creatures
and their coming and going. He looks for signs when he performs
any magical act. He will choose to perform that magical act
by observing features in the area that seem to be auspicious.
The time seems to be auspicious. The conditions of the day,
the weather, the wind, and all
the play of the elements seem auspicious. The feeling seems
Certain creatures are
also associated with the place that is auspicious. So the magician
usually looks for creatures to appear during or after the ceremony.
And, in the magician's feeling, the appearance of creatures
always confirms the potency of the magic. Whenever he performs
magical activity and animals in one or another way associate
with him during that time, the magician acknowledges a kind
of empowerment that comes through that association.
Over the years, I have
had a number of auspicious conjunctions with animals of all
kinds and psychic, visionary association with them preceding
or following My meetings with them. I have had a long history
of empowerments and magical associations with creatures. I have
talked to you about a number of them, such as lions, snakes,
birds of all kinds, horses, spiders, the scorpion that appeared
on My genitals once when I was meditating in the dark. The ultimate
truth of this psychic process is to be able to engage in moment-to-moment
existence as a magical event, to always be tending the Spiritual
Fire, which is the Universal, Radiant Current.
I was tending the fire
today, you see, and that stag's appearance was a magical sign.
I was not tending a physical fire. It was psychic. The recognition
of the world phenomena as psychic phenomena permits us to be
awakened psychically in the midst of those phenomena. In other
words, it is not only closing one's eyes and seeing a deer in
a vision that is a psychic phenomenon. The magical conjunction
is itself a psychic phenomenon. Yes, there can be visions associated
with exalted states of awareness. There can also be dream phenomena
and hallucinatory reveries. These are other features of the
magical process. But the magical moment should coincide with
the recognition of the fact that you are not existing in the
world of science. You are in the Divine World, the same world
in which you are psychically alive —
not merely the world in which
you are bodily present, not merely the world in which your foot
is standing or is placed, but the world in which your entire
Therefore, it is a world
filled with magical conjunctions. That is its significance.
That is its meaning. The meaning of a bird and the description
of the part of the cosmos to which it relates may also be apparent
to you. But the recognition that you are in the Divine World,
or the psychic world, is the essential force of such phenomena.
You must awaken to the
exhilaration that comes through such recognition, instead of
just falling back into the mood of doubt, saying, "Oh,
there's a deer there —
deer live here all the time,"
or "Lightning —
oh, there's a storm coming up,"
or "Birds —
well, there are always birds
flying around." [Laughter.] See? Right away you
want to think that you are in the mortal world instead of recognizing
that you are in the Divine World.
Beloved, the shaman said that two things would happen when he
got home. First of all, he said his people missed him very much,
and the radio was going to announce his return, and he gestured
how they would all be cheering and singing. Then he said he
was going to go up into the mountains far away for a few days.
ADI DA SAMRAJ:
see, he came into a different world. He came into the world
that is presumed to be non-psychic, non-magical. The world is
transformed by our presumption about it. Those who live in a
magical disposition toward the world change their world in one
characteristic way: They do not seem to do very much with it
as a natural phenomenon. They are very protective of it as a
natural phenomenon and want to interfere with it as little as
possible, because it is only by letting the world be what it
is as a natural process, without interference, that it has the
opportunity to produce magical signs and therefore to permit
them to engage in magical relations with it.
The disposition of scientism
changes the world. It is a magical activity in the form of antimagic,
and so the world at large is at present being transformed from
the point of view of antimagic. And that activity is all about
interfering with the World-Process, interfering with changes
in the Earth, and producing human environments that systematically
exclude the features of the natural world that are otherwise
interpreted magically by those who are so disposed.
The city is the world
as science creates it. It is the world of the left brain, the
antimagical or non-psychic world. The forces and magical beings
you can observe in a natural setting are eliminated there. It
is a wholly controlled, "interfered with" environment.
It is Man becoming the master, Man controlling all forces, Man
eliminating the arbitrariness of change that Nature represents.
No creatures wander in the cities except for a few domestic
few dogs and cats and canaries and parakeets. Basically, the
life cycle of animals living free is eliminated or contained
so that it no longer has the ability to reflect itself magically.
Animals may perhaps be kept off somewhere in a zoo in the city,
but they no longer live and act as they would in their own domain.
Their magical force is systematically eliminated by the way
we cage and contain them.
The entire effect of
scientific Man, occidental Man, non-magical Man on the world
is to eliminate the magical content of the world as well as
to eliminate magical association with the world. Because this
view is dominant, we are seeing the world being changed, in
ways that people who still exist in a magically based culture
are always complaining about. I understand that one of the reasons
the shaman came from Mexico is that his tribal way of life is
being interfered with by the encroachment of urbanization and
other forces detrimental to the life of natural Man as well
as animals and natural forces of all kinds.
Tribal Indians in this
country are all very much associated with a way of life of relative
noninterference with Nature, using its bounty in various ways,
yet not controlling it or interfering with it, but rather relating
sympathetically and magically to it. Their complaint is that
the white man, scientific Man, is destroying the whole natural
world and is doing so because he is presuming a false relationship
to the natural world, a dissociated and power- or
dominance-oriented relationship to things. This abstracting
feature of the scientific mind, therefore of the Western mind,
with its thirst for control is systematically destroying the
capacity of mankind to enter into magical relationship with
things as a human activity and to be related to a world that
is unchanged by the scientific attitude.
It is difficult nowadays
to find an environment in which to do magic even if you were
personally disposed so to live. People who are disposed toward
a freer, more total psychic existence usually try to get out
of the cities, the urbanized, downtown, TV world, and they look
for places in the country. It is very difficult to find such
places in the United States anymore. Mexico is still a place
where, to some degree, this wild natural world survives, but
it is only a matter of time before it will also disappear.
The Sanskrit word, asana, is derived from the verbal root meaning
"to sit or dwell". It denotes "posture" or
"pose", generally a position of the body prescribed
by Hatha Yoga. Here Avatar Adi Da Samraj uses the term in a broad
sense to indicate a stance, attitude, or presumption.
"self-Essence" is the essential or root consciousness
of the being prior to Enlightenment, that is, before the being
Realizes its absolute Identity with the Divine Reality.
kundalini or kundalini shakti energy is traditionally viewed as
lying "dormant" at the bodily base, or lowermost pschic
center of the body-mind. Kundalini Shaktipat is the activation
of the kundalini shakti, either spontaneously or by the initiation
of the Spiritual Master, thereafter potentially producing various
forms of mystical experience. Avatar Adi Da Samraj has clarified
that, in fact, the energy of the body-mind moves in a circle
the front of the body and then up the spine — rather than starting
at the base of the spine.
was involved in a process" —
an account of this period of Avatar Adi Da Samraj's life, read
His spiritual autobiography, The
Knee of Listening.
(Albert Rudolph, 1928-1973) was Adi Da Samraj's Spiritual Teacher
during the period, 1964-68. He helped Adi Da Samraj prepare the
foundation for the mature phases of His Spiritual practice. For
a full account of Adi Da Samraj's years with Rudi, read
Knee of Listening.
Adi Da Samraj's novel, The
one of His 23 Source Texts, was originally written in 1969, and
then greatly expanded and elaborated in 1996-1998. It is an archetypal,
poetic, and non-linear story told in the form of a "prose