involves discriminating, in feeling,
between "God" and (the activity of) "self"
Transmission of the Spiritual Master is what makes Realization
(with a capital "R") possible. In the every day practice of the
devotee, the constants that stand out are the feeling of "self"
and the feeling of God. It is the "feeling of God" that
allows the entire process to proceed. Put simply, the blissful,
all-Pervading feeling of God stands as the Bright Canvas upon
which the activity of "self" is painted (as sensations in body,
emotion, mind, and breath, as well as the primal sense and act
of separateness that is the self-contraction itself). It is only
by way of that contrast, between
Bright and dark, between the Limitless and the limited, between
the Happy and the un-Happy, that we discover, first, the incredible
limit that "self" represents on the scale of our ultimate potential;
second, the capacity to feel to, through, and beyond the "self"
sensations to God; and third, the nature of self as an activity
that can be transcended.
the Ultimate Realization is "There Is Only God", and because this
is true even now (only we haven't yet Realized it), genuine practice,
from the very beginning, is founded on this discrimination in
feeling, this sifting out what is "self" and what is God, and
surrendering "self" to God. God is already all-Pervading, even
at the beginning of genuine Spiritual practice. Because God is
all-Pervading, and therefore pervades every fraction of our self-contracted
and suffering body-minds even now, and in every moment, if you
were given the means for doing so:
is Pervading us right now.
not always choose to feel God in that locus of space-time
occupied by our body-mind, rather than feel the pinch
is the “freedom in place” that absorption of the body-mind (and
all its parts) in God brings about. We can develop the liberating
capability to consciously allow the Divine Person to stand as
us, to stand in our place and be
Way of Adidam is all about feeling; the capacity to feel unreservedly
must be restored. And — feeling is feeling. Spend a lifetime numbing
oneself from the pain of a mortal life, and one can't help but
have desensitized oneself to the feeling-awareness of God as well.
RE-sensitize oneself, restore one's willingness to feel and one's
capability to feel and be certain that one will feel the pains
of life profoundly. And it will only be the further feeling through
all that to God, that will allow us to endure the course of ever-increasing
feeling-vulnerability, necessary for locating (in feeling-awareness)
the primal pinch that produces the sense of being a separate self:
is Wisdom: Always relax into the pains and circumstances of experience,
and so remain in Communion with Me, rather than in confrontation
with the modifications of life. Surrender to Me, rather than react
to experience. Do this consistently, under all circumstances, and
thus remain always with Me and disposed toward loving self-release
in all relationships. This is the human foundation of morality.
is the "feeling of God"? What does the direct Revelation of
God feel like? It is hard to put the ineffable into words. It
is not for lack of Reality but because of the difficult-to-describe
to indescribable nature of the pure Revelation that there is
a difficulty. Chinese tradition has it that Lao Tsu, the author
and Realizer who wrote the famous Chinese text, the Tao
Te Ching, was coerced, reluctantly, by a friend to write
something for the sake of all his fellow beings, and he began
the Tao Te Ching with the line, "The Truth that can be written
is not the Truth."
Varieties of Religious Experience, William James singles
out a few experiences that are of great interest to him because
they seem to be very "pure", in the sense that they don't make
references to this or that tradition, or this or that effect
or miracle, but simply to the Presence of God:
compiled by William James:
remember the night, and almost the very spot on the hilltop, where
my soul opened out, as it were, into the Infinite, and there was
a rushing together of the two worlds, the inner and the outer.
It was deep calling unto deep, the deep that my own struggle had
opened up within being answered by the unfathomable deep without,
reaching beyond the stars. I stood alone with Him who had made
me, and all the beauty of the world, and love, and sorrow, and
even temptation. I did not seek Him, but felt the perfect unison
of my spirit with His. The ordinary sense of things around me
faded. For the moment nothing but an ineffable joy and exaltation
remained. It is impossible fully to describe the experience. It
was like the effect of some great orchestra when all the separate
notes have melted into one swelling harmony that leaves the listener
conscious of nothing save that his soul is being wafted upwards,
and almost bursting with its own emotion. The perfect stillness
of the night was thrilled by a more solemn silence. The darkness
held a presence that was all the more felt because it was not
seen. I could not any more have doubted that He was there than
that I was. Indeed, I felt myself to be, if possible, the less
real of the two."
impression had been so profound that in climbing slowly the slope
I asked myself if it were possible that Moses on Sinai could have
had a more intimate communication with God. I think it well to
add that in this ecstasy of mine God had neither form, color,
odor, nor taste; moreover, that the feeling of his presence was
accompanied with no determinate localization. It was rather as
if my personality had been transformed by the presence of a spiritual
spirit. But the more I seek words to express this intimate intercourse,
the more I feel the impossibility of describing the thing by any
of our usual images. At bottom the expression most apt to render
what I felt is this: God was present, though invisible; he fell
under no one of my senses, yet my consciousness perceived him."
surrounds me like the physical atmosphere. He is closer to me
than my own breath. In him literally I live and move and have
have the sense of a presence, strong, and at the same time soothing,
which hovers over me. Sometimes it seems to enwrap me with sustaining
words of the Divinely Realized Spiritual Master Himself make
this "Feeling of God" more precise, communicating, as they do,
the “God’s Eye” View of what is occuring:
principal perception of Me is of My Divine Spiritual Body, "Located"
through the sense of touch subtly, but even in the context
of gross physical (or gross bodily) awareness. Therefore, that
tangible Spiritual experience of My Love-Bliss-Presence, Surrounding
and Pervading the body-mind, is possible, and, indeed, necessary
[for genuine spiritual practice], even in the context of gross
[i.e. physical] embodiment. . . .
Divine Spiritual Body can be tangibly experienced Surrounding
and Pervading the body-mind, My Love-Bliss-Presence Crashing Down,
even in the gross bodily sphere. Therefore, this perception of
Me through Love-Bliss-Touch is the basic, and always most immediate,
Spiritual perception of Me. Whether or not any other experiences
arise . . . I can always be "Located", and, altogether, felt,
via, and As My Tangible Touch, My Divine Body of Love-Bliss Touching,
Descending into, Surrounding, and Pervading the body-mind. Therefore,
the experience of My Tangible Touch is the immediate potential
of My any devotee who enters into Spiritual Communion with Me.
. . .
Spiritual Process in My Company is not a matter of going "up".
It is a matter of Melting "down". . . .
paradox of the Spiritual Process in My Company is that, in your
reception of Me, "you" are gone, forgotten. You are simply an
openness, without egoic self-reference.