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The Bridge To God
(Even Science is a Magical Activity)

October 27, 1980

CD available from the Dawn Horse Press


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 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.

Avatar Adi Da Samraj


Avatar Adi Da Samraj
AVATAR ADI DA SAMRAJ: The attitude, asana, or 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.

The 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 illusory. That 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.

Since 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 phenomenon.

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 an asana or a disposition but 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 antimagical 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.

Fundamentally, then, 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, or 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 mind.

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 developed not 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 world. Whatever 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. I 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.

Eventually several years later I actually did write the novel I had originally presumed to be working on. The novel, which I have titled The Mummery, was 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.

The 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 Mummery is like magical texts that have appeared in magically based cultures in the past a book of magical beings and magical creatures, a magical story, an archetypal adventure. It is a secret book, a "sealed" book, an esoteric book.

DEVOTEE: Beloved, many of the events You prophesied in The Mummery have already come true.

AVATAR 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.

Well 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.

DEVOTEE: Even Your discovery of Rudi occurred in a magical way, through a vision of his art store.

ANOTHER DEVOTEE: And around that same time You also came to understand about life beyond death.

AVATAR 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 awakening.

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 physical, bodily manifestation comes 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.

DEVOTEE: 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.

AVATAR ADI DA SAMRAJ: Yes, the confession that "I" is the body-mind, whatever 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 creatures.

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. I 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.

DEVOTEE: Without a plane! (Laughter.)

AVATAR ADI DA SAMRAJ: He was 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 people.

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 Temple 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 "tchick-tchick-tchick" 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, the 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 auspicious.

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 being resides.

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.

DEVOTEE: 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.

AVATAR ADI DA SAMRAJ: You 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 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.

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.


asana 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 The "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.

The 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 down the front of the body and then up the spine rather than starting at the base of the spine.

sadhana Spiritual practice.

"I was involved in a process" For an account of this period of Avatar Adi Da Samraj's life, read His spiritual autobiography, The Knee of Listening.

Rudi Rudi (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 The Knee of Listening.

The Mummery Avatar Adi Da Samraj's novel, The Mummery, now 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 opera".

"I" is the body-mind Avatar Adi Da Samraj greatly elaborates on this point in Chapter 19 of The Dawn Horse Testament Of The Ruchira Avatar.

The Mountain of Attention The Mountain of Attention is a principal renunciate sanctuary and meditation retreat of Adidam. It is located in northern California.

Great Food Dish
Great Food Dish was the central dining facility at The Mountain of Attention at the time this talk was given. It is now a Darshan Hall known as Darshan Adytum.

Skyway Temple Skyway Temple is an outdoor sacramental site at The Mountain of Attention. The primary physical characteristic of this site is a massive oak called the Tree of Life.

The Manner of Flowers
The Manner of Flowers is one of the primary temples at The Mountain of Attention.

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