SACRED HISTORY for October 26th

1980  Adi Da Samraj Gathers with devotees and Gives the Discourse “The Asana of Science”, which is later published in The Transmission of Doubt, in which He Reveals the fault inherent in adopting either the “occidental” or the “oriental” disposition as the means for fully participating in Reality Itself.

His Divine Presence Parama-Sapta-Na Adi Da Says:

“Both the oriental and the occidental views, in their extremes, are reductive. They reduce reality to only one of its features. The oriental disposition attributes reality exclusively to the fundamental ‘self’-nature, and the occidental disposition attributes reality exclusively to the ‘objective’ relations of the ‘self’. Yet, when you become dogmatically inclined to attribute reality exclusively to one or another primary feature of your total Condition, you are engineering your consciousness into an illusion, a fault, a dilemma.

The oriental disposition is regressive toward ‘self’, but the occidental disposition is progressive to the exclusion of the ‘self’. It makes the human being into a moral ‘robot’ whose only significance is the accomplishment attributed to the few individuals who have made scientific discoveries at critical moments.

From the ‘point of view’ of scientific dogma, those are the only human beings who have really done anything other than be confined to illusions. But other people have accomplished just as many remarkable things in relation to a totally different way of ‘knowing’, a more comprehensive or total way of ‘knowing’, or realizing, the nature of existence.

The oriental enterprise—which not only developed in the East but which has been a feature of humanity all along, East and West—has provided the domain for ‘religion’, Spirituality, mysticism, magic, and all the elaborations of the psyche.

Because oriental enterprises attribute reality only to the fundamental depth of the ‘subject’ and not to the ‘world’ of forms, they tend to be ineffectively related to the ‘world’ of forms.

Therefore, if the domains of ‘religion’, Spirituality, mysticism, and magic are not held accountable to real processes, they can develop all kinds of illusions and create views that are purely imaginary, suggestive, or archetypal. Those views may be unified, but the phenomena they are unifying can be totally imaginary, merely psychic and subtle, and only partially ‘objective’ in relation to the material ‘world’. Thus, the human mind and culture, when permitted to develop exclusively along oriental lines, tend to create a culture of illusions.

Science (as it is known) appeared historically at a time when ‘religious’ enterprises (particularly Christianity) had become so filled with illusions that early scientific observations were arbitrarily condemned and anathematized, just as science now arbitrarily condemns and anathematizes non-illusory, real features of psychic and Spiritual Realization.

Scientific discoveries were declared heretical because they did not square with the assumed imaginary cosmic picture that had been created by ‘religionists’. Then, as science itself began to achieve more and more dominance (because it was discovering some real facts), ‘the Church’, the ‘religious point of view’, the oriental disposition itself, began to be viewed as wrong. Not only some of its presumptions, or ideas, were presumed wrong, but ‘religion’ itself was presumed wrong.

Now humankind is at the opposite end of this historical pendulum. At one time, even the Western ‘world’ was profoundly associated with the ‘religious’ consciousness of orientalism (in the form of Christianity, specifically), but now that whole enterprise is presumed to be false.

Another ‘world’-view, another way of ‘knowledge’, another kind of cult has achieved power and has become associated with the State and the machinery of ‘worldly’ power, and it is using that position to dominate its opposite.

To transcend the limitations that are obvious at the present time, you must transcend all of the historical alternatives.

You must transcend the limited disposition of science that now dominates, as well as the limited disposition of the oriental view that seems to be its primary alternative.

In order to transcend all these limited features, you must simply and directly observe and ‘consider’ your condition as a whole, previous to making any of these limited presumptions, previous to assuming or engineering your existence as a choice between the occidental and the oriental dispositions.

You must conceive of your condition, your existence, as it is altogether. You must witness it and see that it is altogether existing and real in every dimension, not just in one dimension or feature. And Real, Free, and Love-Bliss-Full Existence is to be Realized only in the Context of the Self-Nature, Self-Condition, and Self-State of Reality Itself, rather than in your choice of a single aspect of conditional reality.”  ~San Rafael, California.

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