“God-Talk,Real-God-Realization,Most Perfect Divine Self-Awakening, and The Seven Possible Stages of Life”
There are (basically) only five possible orientations (or “dispositions”) relative to Reality, each built upon (or out-growing, or transcending) the one immediately previous to itself.
The first (or the least) of these may be called “Conventional Monism”. According to this orientation (or “disposition”), the “world” (or cosmic Nature) is all there is, and it is a material Unity, also expressed as the individual body-mind-“self” (which is itself a material unity). And this “disposition” accounts for all lesser or gross (or materialistic, body-based, and, necessarily, mortal) orientations or searches in the (always struggling, and never truly, or finally, fulfilled) context of the first three stages of life in the human domain.
The second (or next) possible orientation (or “disposition”) may be called “Conventional Dualism”. According to this “disposition”, the “world” (or even the Totality of Existence) is made up of a number of principal pairs (whether simply natural or, somehow otherwise, hierarchical). Most typically, the first of these principal pairs is the hierarchically conceived pair of “God” and the “world”–with “God” commonly (and even popularly) conceived as combining both “Being” (and “Consciousness”) and “Creative Energy” (or “Creator-Energy”). And the other principal (and, most typically, hierarchically conceived) pairs include “God” and the “soul” (or the psyche, or the subtle personality), and also the “soul” and the “world”, and also the mind (or the psyche, or the “soul”) and the body. Each half of each hierarchically conceived pair (or even each natural pair) is (according to this “disposition”) related to (and interrelated with) the other half of the pair, but (paradoxically, and especially in the case of hierarchically conceived pairs) each half of each pair is also utterly “different” than (or even inherently separate from) the other half of the pair. And the obligatory “Goal” of each presumed lesser (or dependent) half of each hierarchically related pair is to submit to (and, eventually, even to ascend to) the greater (or higher) half of the pair. Therefore, from this “disposition”, the “soul” (and even the total “world”) must submit to (and, eventually, ascend to) “God” (or “God”-Realization). Likewise, the body must submit (or be submitted) to the mind (or the psyche, or the “soul”). Indeed, all that which (in the human being) is “of the world” must, according to the hierarchical conception, submit (or be submitted) to (and, in turn, be relinquished by) the “soul”, which must itself (in turn, and by submitting to “God”, and to the Urge to “God”-Realization) eventually and progressively ascend to “God”. And this total process is, indeed, the total process characteristically (and traditionally) associated with the fourth and the fifth stages of life, and such great fourth and fifth stage popular (or exoteric, and, otherwise, esoteric) traditions as have appeared in (or among) the forms of Hinduism, Christianity, Islam, and Judaism, and (in their own unique manner) in (or among) the forms of Taoism, and (also uniquely) even in (or among) some forms of Buddhism.
The third (and next) possible orientation (or “disposition”) may be called “Primary Dualism”. According to this “disposition”, the Totality of Existence is an apparent combination of only two Primary Realities. These Primary Realities are traditionally (within the cultural sphere of India) called “Purusha” (or Non-conditional, and, As Such, Inherently Perfect, and Perfectly and Necessarily Subjective, “Being” and “Consciousness”) and “Prakriti” (or “Objective Energy”, Which, modified, appears as the body, the mind, all “objects”, and all “others”). From this “disposition”, this “Primary Duality” must, first of all, be understood (by observation and intuition) to be actual (or Really So). Then Purusha (or the conscious “self”, which–according to the characteristic, and paradoxical, traditional “disposition” of “Primary Dualism”–Is, Ultimately, a Perfectly Subjective, or Non-conditional, but also specific, independent, and individual, “self”) must separate itself (basically, by willful ascetical discipline) from Prakriti (or the body, the mind, all their “objects”, and all “others”). And this “disposition” and process–which seeks to be released from the body-mind-complex, or from the illusory need to eternalize the body, the mind, or the entire body-mind-complex–is the first possible “disposition” and process traditionally associated with the sixth stage of life (and such great sixth stage traditions as have appeared within Jainism, and the ancient philosophical tradition of Samkhya).
The fourth (and next to last) possible orientation (or “disposition”) may be called “Secondary Non-Dualism” (or “Secondary Absolute Monism”). According to this “disposition”, there is no inherently independent and separate (or separable) Purusha (either as an Eternal, and Non-conditional, individual “Self” or, according to some proponents, As Absolute Being Itself, or Absolute Consciousness Itself), but the Totality of Existence is only Prakriti (conditionally appearing as a beginningless and endless continuum of “causes” and “effects”, or, in effect, modifications of Prakriti, or of Energy Itself). Therefore, according to this “disposition”, Energy Itself appears (and must be so observed) only as ephemeral (and observable, or “objective”) changes, preceded and followed by equally ephemeral (and equally observable, or “objective”) changes, until (by the process of observation, insight, and “self”-pacification) the Inherent (or Original, or Nirvanic) State of Energy Itself is Realized. However, there is an Ultimate Paradox necessarily associated with this orientation (or “disposition”) and process–for, if the Realization of the Original (or Nirvanic) State ofEnergy Itselfis, in fact, achieved, how can That Realization be differentiated from (or, otherwise, be presumed to Be other than, or not Identical to) Absolute Consciousness Itself? In any case, this “disposition” and process–which seeks to be released from both the illusory need to eternalize the conditional “self” and the equally illusory need to annihilate the conditional “self”, and which “point of view” and process may, therefore, follow upon (or, otherwise, supersede) the “disposition” and process of “Primary Dualism”–is the second possible “disposition” and process traditionally associated with the sixth stage of life (and such great sixth stage schools as have appeared within the traditions of Buddhism, and also within the tradition of Taoism).
The fifth (and final) possible orientation (or “disposition”) may be called “Ultimate Non-Dualism” (or “Primary Absolute Monism”). According to this “disposition”, there is (in Truth) no Prakriti (or separate and independent “Objective Energy”, or any separate and independent body, mind, “object”, or “other” at all), but the Totality of Existence is only the One and Absolute Purusha (or Self-Existing and Self-Radiant Consciousness Itself). From this “disposition”, this “Ultimate Absolute” (or this Non-conditional–and, As Such, Inherently Perfect, and Perfectly Subjective–Reality) must, first of all, be understood (and directly intuited) to be actual (or Really So), and then Perfectly (or Utterly) Affirmed (By direct Self-Identification with Consciousness Itself). This “disposition” and process–which may follow upon (or be “uncovered” by) the “disposition” and process of “Secondary Non-Dualism”, and which may even immediately follow upon (or be “uncovered” by) the “disposition” and process of “Primary Dualism”–is the third (and final, and Principal) possible “disposition” and process traditionally (and inherently) associated with the sixth stage of life (and such great sixth stage schools as have appeared in the form of the traditions of Advaitism, and also, secondarily, or with less directness, within the schools of some varieties of Buddhism, especially within the Mahayana and Vajrayana traditions, and, but with even less directness, within some of the schools of Taoism).
Most Ultimately, this “disposition” and process (of “Ultimate Non-Dualism”, or “Primary Absolute Monism”) is (if it is, by Means of My Avatarically Self-Transmitted Divine Transcendental Spiritual Grace, Most Perfectly Realized) the “Disposition” (and the Most Perfect Process) That (by all the Graceful Means I have Revealed and Given for the sake of all who will be My devotees) Establishes and Characterizes the seventh stage of life. And, because (from the thoroughly Non-dualistic “Disposition” that necessarily characterizes the seventh stage of life) the “Ultimate Absolute” Is both Self-Existing (As Absolute Being Itself and Absolute Consciousness Itself) and Self-Radiant (As Absolute, and Perfectly Subjective, Transcendental Spiritual Love-Bliss-Energy, Itself), It (or That One) could (as well as by many other possible, and even traditional, terms) be rightly indicated interchangeably by either the traditional Sanskrit term “Purusha” (intended in the Absolute, All-Inclusive, or Non-exclusive, and Non-dualistic sense) or the (likewise intended) traditional Sanskrit term “Maha-Purusha” (meaning “Great Purusha”, or “Supreme Purusha”) or the (likewise intended) traditional Sanskrit term “Purushottama” (also meaning “Supreme Purusha”), indicating (in each case) the One, Absolute, and Non-separate (or Inherently All-Inclusive, or Perfectly Non-exclusive) Real (Acausal) God, or Truth Itself, or Reality Itself.
Table of Contents
The Five Orientations Relative to Reality
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