The Methods of Sixth Stage Orientations

 Excerpted from

“God-Talk,Real-God-Realization,Most Perfect Divine Self-Awakening, and The Seven Possible Stages of Life”

Even though the schools of “Primary Dualism” (such as are to be found within the traditions of Samkhya and Jainism) contain (by virtue of the very presumption of “Dualism”) at least a tendency toward practices (and/or “experiences”) associated with the ascent of the “soul”, the primary language of all traditions of “Primary Dualism” suggests not only the utter relinquishment of all physical, psycho-physical, and psychic conditions and states, but also the utter relinquishment of all physical, psycho-physical, and psychic means. Indeed, the sixth stage Ultimate Goal (or Result) of “Primary Dualism” is the same as That of “Secondary Non-Dualism” and “Ultimate Non-Dualism”. However, the philosophy and practice associated with the schools of “Primary Dualism” (principally within the traditions of Samkhya and Jainism) are built upon an analysis of existence as “experienced” from the gross (or bodily) “point of view”. Therefore, the “method” of “Primary Dualism” is primarily ascetical (or a bodily intensive effort to relinquish, or to release the Deep Being from, body-consciousness and all psycho-physical states).

The sixth stage Ultimate Goal (or Result) of “Secondary Non-Dualism” is the same as That of “Primary Dualism” and “Ultimate Non-Dualism”. However, the philosophy and practice associated with the schools of “Secondary Non-Dualism”, principally within the traditions of Buddhism (and also within the tradition of Taoism), are built upon an analysis of existence as “experienced” from the subtle (or mental, or even energy-essence) “point of view”. Therefore, the Buddhist “method” of “Secondary Non-Dualism” is primarily associated with mental disciplines (originally classified under the heading of the discipline of “mindfulness”, or simple observation and comprehension of psycho-physical states, and later extended in the form of a wide variety of “religious”, philosophical, and Yogic “techniques”), and (by this “method”) the Buddhist form of “Secondary Non-Dualism” seeks to pacify the total body-mind (and, thus and thereby, to relinquish, or be released from, the idea of separate and independent “self”). Similarly, although the Taoist “method” of “Secondary Non-Dualism” is primarily associated with disciplines of natural energy (or disciplines of body and mind in relation to pervasive natural energy), rather than sheerly (or primarily) mental disciplines (or even mind-energy disciplines), the Taoist “method” of “Secondary Non-Dualism” also pursues a general pacification of the total body-mind. Thus, in whatever tradition it may appear, the “method” of “Secondary Non-Dualism” seeks and achieves detachment and release from the body-mind-complex through a process of general psycho-physical pacification, whereas the “method” of “Primary Dualism” seeks and achieves detachment and release from the body-mind-complex through an intense ascetical effort (often characterized by excessive bodily “self”-denial).

The “method” of “Ultimate Non-Dualism” is a matter of direct (or Non-conditional) Self-Identification with That Which Is the generally intended (sixth stage) Goal of both “Primary Dualism” and “Secondary Non-Dualism”. That is to say, the philosophy and practice associated with the schools of “Ultimate Non-Dualism”, principally in the traditions of Advaitism (and, secondarily, or with less directness, in some schools of Buddhism, and, with even less directness, in some schools of Taoism), are built upon (or developed from) an analysis (or a direct comprehension) of existence as “experienced” (or, rather, “Witnessed”) from the “Disposition” of Consciousness Itself (rather than the “point of view” of either the body or the mind)–and the “method” of “Ultimate Non-Dualism” is that of Standing (tacitly and effortlessly) As Consciousness Itself, or the Ultimate (and Perfectly, or Non-conditionally, Subjective) Reality Itself, Which Is Inherently Free of egoic “self”-identification with the body-mind-complex (and, therefore, Priorly Released from egoic “self”-identification with, or bondage to and by, the body-mind-complex). Thus, the “method” of “Ultimate Non-Dualism” is one of direct (or Perfectly Subjective) Self-Identification with (or Self-Abiding As) That Which Is (otherwise) only the generally intended (sixth stage) Goal of the ascetical conditional efforts of “Primary Dualism” and the “self”-pacifying conditional efforts of “Secondary Non-Dualism”.

The “Self-Abiding” discipline of “Ultimate Non-Dualism” also achieves the renunciation of body and mind, but by the most direct Means of (Perfectly Subjective) Self-Abiding, whereas “Primary Dualism” and “Secondary Non-Dualism” both seek “Ultimate Non-duality” by the conditional means of either asceticism or “self”-pacification. However, it is also generally the case (in actual practice) that the Real Process of Self-Abiding (or direct and profound Self-Identification with Consciousness Itself, Prior to body and mind) begins (or develops) only after (or in the course of) degrees of practice (previous to the sixth stage of life, or, otherwise, in the context of the sixth stage of life) wherein either ascetical or “self”-pacifying disciplines (or both, with ascetical disciplines usually becoming progressively replaced by the more “self”-pacifying approach) are engaged until egoic “self”-identification with the body and the mind is sufficiently released to stably allow the direct approach of Non-conditional Self-Identification with Consciousness Itself.

In the context of the sixth stage of life, the “disposition” and process of “Primary Dualism” may or may not fully appear, but it invariably appears (in the context of the sixth stage of life, or earlier) as a tendency (in mind and body) toward excessive “self”-discipline (or extreme and fruitless asceticism). Therefore, if this tendency appears, it must eventually be understood–and it must then be replaced by a more moderate tendency toward “self”-discipline (or “self”-renunciation), which may or may not itself fully appear (in the context of the sixth stage of life) as the orientation of “Secondary Non-Dualism”, but which is (nonetheless) characterized (at any stage of life) by a motive toward the transcending of egoity that (in itself) would achieve a state of utter “self”-purification (or utter “self”-pacification).

Utter “self”-purification (or utter “self”-pacification) is not possible, and (in any case) it is not (itself) Real-God-Realization (or the Realization of Truth Itself, or Reality Itself). Therefore, if the only-by-Me Revealed and Given seventh stage of life is to be Realized, the limits of (or the search associated with) the moderate (and necessary) orientation toward “self”-renunciation must eventually be understood, and even the motive of “self”-renunciation must then (in the context of the sixth stage of life) be (itself) transcended, simply and most directly, through Prior Self-Identification with the Inherently Perfect and Perfectly Subjective (and Self-Evidently Divine), Non-dual (or Absolute), Self-Existing, and Self-Radiant Truth Itself (or Reality Itself)–Which Is Existence (or Being) Itself, Consciousness Itself, and Love-Bliss Itself. And, in the Ultimate course of this Ultimate Process, Final and Complete (or seventh stage) Real-God-Realization Itself (or the Non-conditional, or Absolute, or Inherently Most Perfect, Realization of Truth Itself, or Reality Itself) becomes Perfectly possible (by Means of My Avatarically Self-Transmitted Divine Transcendental Spiritual Grace).

Table of Contents
Overview of the Seven Stages of Life
Dispositions of the Stages of Life
The Seven Stages of Life and The Great Tradition
The Five Orientations Relative to Reality
The Methods of Sixth Stage Orientations
The Responses to Religion and Spirituality
The Three Primary Modes of Perception, Conception, and Presumption
The Psycho-Physical Structures of the Body-Mind-Complex and the Stages of Life
Reality and “Point-of-View”
The Three Egos

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© 2011 The Avataric Samrajya of Adidam Pty Ltd,
as trustee for The Avataric Samrajya of Adidam.
All rights reserved.

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