The Basket of Tolerance

B O O K L E T S E R I E S

N UMBER 13

The Sixth Stage Acausal Ways

of Buddhism and Advaita Vedanta—
and The Seventh Stage
Acausal Way of Adidam

An Essay from
The Basket of Tolerance

by
The Avataric Great Sage,
Adi Da Samraj

Avatar Adi Da Samraj T H E D AW N H O R S E P R E S S

Booklet 13 9/7/07 12:53 PM Page 2

The Basket of Tolerance

B O O K L E T S E R I E S

N UMBER 13

The Sixth Stage Acausal Ways

of Buddhism and Advaita Vedanta—
and The Seventh Stage
Acausal Way of Adidam

An Essay from
The Basket of Tolerance

by
The Avataric Great Sage,
Adi Da Samraj

Avatar Adi Da Samraj T H E D AW N H O R S E P R E S S

 N O T E T O T H E R E A D E R I N T R O D U C T I O N
All who study the Way of Adidam or take up its practice should remember
that they are responding to a Call to become responsible for themselves.
They should understand that they, not Avatar Adi Da Samraj or others, are All Must Be Purified.
responsible for any decision they make or action they take in the course of All Must Suffer Through An Ordeal
their lives of study or practice. Of Divine “Brightening”.
The devotional, Spiritual, functional, practical, relational, and cultural
practices and disciplines referred to in this booklet are appropriate and natural —AVATAR ADI DA SAMRAJ
practices that are voluntarily and progressively adopted by members of the
practicing congregations of Adidam (as appropriate to the personal circum-
stance of each individual). Although anyone may find these practices useful

S
and beneficial, they are not presented as advice or recommendations to the piritual life can be described thus—as an ordeal of
general reader or to anyone who is not a member of one of the practicing purification and Divine “Brightening”.
congregations of Adidam. And nothing in this book is intended as a diagnosis, Each of the various Spiritual traditions has pro-
prescription, or recommended treatment or cure for any specific “problem”,
whether medical, emotional, psychological, social, or Spiritual. One should posed a particular approach to this ordeal, depending on its
apply a particular program of treatment, prevention, cure, or general health fundamental point of view. But the entire collective Great
only in consultation with a licensed physician or other qualified professional.
Tradition of humankind forms a single great and coherent
This booklet is formally authorized for publication by the Free Sannyasin
process, with the unified (although variously expressed)
Order of Adidam. (The Free Sannyasin Order of Adidam is the senior purpose of Realizing the Truth, or the Divine “Brightness”.
Cultural Authority within the formal gathering of formally acknowledged This is the message of Avatar Adi Da’s extraordinary
devotees of the Avataric Great Sage, Adi Da Samraj.)
book The Basket of Tolerance. In The Basket of Tolerance,
Copyright © 2007 The Avataric Samrajya of Adidam Pty Ltd, Avatar Adi Da Samraj “maps” the entire spectrum of poten-
as trustee for The Avataric Samrajya of Adidam. tial Spiritual “points of view” (as exemplified by all the
All rights reserved. Perpetual copyright claimed. known Spiritual traditions of human history) through a
No part of this book may be copied or reproduced in any manner precisely outlined and extensively annotated bibliography
without written permission from the publisher.
(The Dawn Horse Press, 10336 Loch Lomond Road, #305, of over 8,000 items—including books, articles, video
Middletown, California 95461, USA) recordings, and audio recordings. (For a list of Basket of
The Avataric Samrajya of Adidam Pty Ltd, as trustee for The Avataric Samrajya Tolerance bibliography books related to the essay in this
of Adidam, claims perpetual copyright to this book, to the entire Written booklet, see p. 21.)
(and otherwise recorded) Wisdom-Teaching of Avatar Adi Da Samraj,
to the Image-Art of Adi Da Samraj, and to all other writings, recordings, In ancient India, the earliest Buddhist manuscripts
and images it owns. were written on palm leaves, and the collections of leaves were
“Adidam” is a service mark of The Avataric Samrajya of Adidam Pty Ltd, as stored in baskets. There were three baskets altogether—one
trustee for The Avataric Samrajya of Adidam. basket for the disciplinary rules of the monastic community
Produced by the Dawn Horse Press, (vinaya), one for Gotama’s collected discourses (dharma),
a division of the Avataric Pan-Communion of Adidam. and one for the special texts analyzing the nature of human
ISBN: 978-1-57097-240-9 mental operations (abhidharma). Thus, the canon of Buddhist
5
Booklet 13 9/7/07 12:53 PM Page 4

N O T E T O T H E R E A D E R I N T R O D U C T I O N
All who study the Way of Adidam or take up its practice should remember
that they are responding to a Call to become responsible for themselves.
They should understand that they, not Avatar Adi Da Samraj or others, are All Must Be Purified.
responsible for any decision they make or action they take in the course of All Must Suffer Through An Ordeal
their lives of study or practice. Of Divine “Brightening”.
The devotional, Spiritual, functional, practical, relational, and cultural
practices and disciplines referred to in this booklet are appropriate and natural —AVATAR ADI DA SAMRAJ
practices that are voluntarily and progressively adopted by members of the
practicing congregations of Adidam (as appropriate to the personal circum-
stance of each individual). Although anyone may find these practices useful

S
and beneficial, they are not presented as advice or recommendations to the piritual life can be described thus—as an ordeal of
general reader or to anyone who is not a member of one of the practicing purification and Divine “Brightening”.
congregations of Adidam. And nothing in this book is intended as a diagnosis, Each of the various Spiritual traditions has pro-
prescription, or recommended treatment or cure for any specific “problem”,
whether medical, emotional, psychological, social, or Spiritual. One should posed a particular approach to this ordeal, depending on its
apply a particular program of treatment, prevention, cure, or general health fundamental point of view. But the entire collective Great
only in consultation with a licensed physician or other qualified professional.
Tradition of humankind forms a single great and coherent
This booklet is formally authorized for publication by the Free Sannyasin
process, with the unified (although variously expressed)
Order of Adidam. (The Free Sannyasin Order of Adidam is the senior purpose of Realizing the Truth, or the Divine “Brightness”.
Cultural Authority within the formal gathering of formally acknowledged This is the message of Avatar Adi Da’s extraordinary
devotees of the Avataric Great Sage, Adi Da Samraj.)
book The Basket of Tolerance. In The Basket of Tolerance,
Copyright © 2007 The Avataric Samrajya of Adidam Pty Ltd, Avatar Adi Da Samraj “maps” the entire spectrum of poten-
as trustee for The Avataric Samrajya of Adidam. tial Spiritual “points of view” (as exemplified by all the
All rights reserved. Perpetual copyright claimed. known Spiritual traditions of human history) through a
No part of this book may be copied or reproduced in any manner precisely outlined and extensively annotated bibliography
without written permission from the publisher.
(The Dawn Horse Press, 10336 Loch Lomond Road, #305, of over 8,000 items—including books, articles, video
Middletown, California 95461, USA) recordings, and audio recordings. (For a list of Basket of
The Avataric Samrajya of Adidam Pty Ltd, as trustee for The Avataric Samrajya Tolerance bibliography books related to the essay in this
of Adidam, claims perpetual copyright to this book, to the entire Written booklet, see p. 21.)
(and otherwise recorded) Wisdom-Teaching of Avatar Adi Da Samraj,
to the Image-Art of Adi Da Samraj, and to all other writings, recordings, In ancient India, the earliest Buddhist manuscripts
and images it owns. were written on palm leaves, and the collections of leaves were
“Adidam” is a service mark of The Avataric Samrajya of Adidam Pty Ltd, as stored in baskets. There were three baskets altogether—one
trustee for The Avataric Samrajya of Adidam. basket for the disciplinary rules of the monastic community
Produced by the Dawn Horse Press, (vinaya), one for Gotama’s collected discourses (dharma),
a division of the Avataric Pan-Communion of Adidam. and one for the special texts analyzing the nature of human
ISBN: 978-1-57097-240-9 mental operations (abhidharma). Thus, the canon of Buddhist
5
Booklet 13 9/7/07 12:53 PM Page 6

literature came to be known as “the three baskets” (or, in

Sanskrit, “tripitaka”).
In our time, the “basket” of Spiritual literature includes
the scriptures of all of the world’s traditions. People in all
parts of the world can now read the literature of any of the
Spiritual traditions of past and present. Therefore, it is
essential that human beings study this literature in the dis-
position of tolerance and with intelligent discrimination—
appreciating the particular importance and significance of
each branch of the Great Tradition. It is in order to help all
come to a right and full understanding of the collective
Great Tradition of humankind that Avatar Adi Da Samraj
has created The Basket of Tolerance, as well as His other writ-
ings on the Great Tradition. Each of the booklets in the
“Basket of Tolerance” series contains a single essay or a
group of essays—either from The Basket of Tolerance itself or
from another book on the Great Tradition—in which Avatar
Adi Da Samraj elucidates a particular aspect of (or point of
view within) the Great Tradition.
Many who have come to know Avatar Adi Da Samraj—
through studying His books and experiencing His direct
Transmission of the Divine Reality—recognize Him as
uniquely qualified to Reveal the significance of humanity’s
collective Spiritual search. This is because they recognize
Him to be the Completion, or Fulfillment, of the Great
Tradition—the Living Incarnation of Reality Itself—the
Very One that human beings throughout the ages have,
in their various ways, worshipped and sought to “Know”
or Realize. ■

6
Booklet 13 9/7/07 12:53 PM Page 6

literature came to be known as “the three baskets” (or, in

Sanskrit, “tripitaka”).
In our time, the “basket” of Spiritual literature includes
the scriptures of all of the world’s traditions. People in all
parts of the world can now read the literature of any of the
Spiritual traditions of past and present. Therefore, it is
essential that human beings study this literature in the dis-
position of tolerance and with intelligent discrimination—
appreciating the particular importance and significance of
each branch of the Great Tradition. It is in order to help all
come to a right and full understanding of the collective
Great Tradition of humankind that Avatar Adi Da Samraj
has created The Basket of Tolerance, as well as His other writ-
ings on the Great Tradition. Each of the booklets in the
“Basket of Tolerance” series contains a single essay or a
group of essays—either from The Basket of Tolerance itself or
from another book on the Great Tradition—in which Avatar
Adi Da Samraj elucidates a particular aspect of (or point of
view within) the Great Tradition.
Many who have come to know Avatar Adi Da Samraj—
through studying His books and experiencing His direct
Transmission of the Divine Reality—recognize Him as
uniquely qualified to Reveal the significance of humanity’s
collective Spiritual search. This is because they recognize
Him to be the Completion, or Fulfillment, of the Great
Tradition—the Living Incarnation of Reality Itself—the
Very One that human beings throughout the ages have,
in their various ways, worshipped and sought to “Know”
or Realize. ■

6
Booklet 13 9/7/07 12:53 PM Page 8

The Sixth Stage Acausal Ways

of Buddhism and Advaita Vedanta—
and The Seventh Stage
Acausal Way of Adidam
An Essay from The Basket of Tolerance
by
The Avataric Great Sage,
Adi Da Samraj

M
ost Indian fourth, fifth, and/or sixth stage* tradi-
tions indicate a conditional Yogic (or technical,
and psycho-physical) “method” of “subjective” in-
turning (or dissociative introversion) as a means to achieve
the ultimate goal of practice. As such, all such traditions are
associated with conditional efforts, based on identification
with the body-mind, and oriented toward seeking an “inner”
absolute. Ramana Maharshi’s sixth stage “method” (of “Self-
enquiry”) is an example of such a path—as are all other
psycho-physically exercised and supported “methods” of
the sixth stage of life and of the fourth and fifth stages of
life. In all such cases, the idea of effort is a search for an
immortal (or eternal) condition of “inner self” (or “atman”).
Gotama Sakyamuni (called the “Buddha”) taught that
the “inner self” is merely conditional (or impermanent,
merely “caused”, entirely dependent, and non-ultimate),
just as is the body. Shankara’s intention (and cultural mission)
was (at the CE seventh-to-eighth-century beginning of the
decline of Buddhism in India) to claim for Hinduism an
*For definitions of terms, see glossary, pp. 17–19.

9
Booklet 13 9/7/07 12:53 PM Page 8

The Sixth Stage Acausal Ways

of Buddhism and Advaita Vedanta—
and The Seventh Stage
Acausal Way of Adidam
An Essay from The Basket of Tolerance
by
The Avataric Great Sage,
Adi Da Samraj

M
ost Indian fourth, fifth, and/or sixth stage* tradi-
tions indicate a conditional Yogic (or technical,
and psycho-physical) “method” of “subjective” in-
turning (or dissociative introversion) as a means to achieve
the ultimate goal of practice. As such, all such traditions are
associated with conditional efforts, based on identification
with the body-mind, and oriented toward seeking an “inner”
absolute. Ramana Maharshi’s sixth stage “method” (of “Self-
enquiry”) is an example of such a path—as are all other
psycho-physically exercised and supported “methods” of
the sixth stage of life and of the fourth and fifth stages of
life. In all such cases, the idea of effort is a search for an
immortal (or eternal) condition of “inner self” (or “atman”).
Gotama Sakyamuni (called the “Buddha”) taught that
the “inner self” is merely conditional (or impermanent,
merely “caused”, entirely dependent, and non-ultimate),
just as is the body. Shankara’s intention (and cultural mission)
was (at the CE seventh-to-eighth-century beginning of the
decline of Buddhism in India) to claim for Hinduism an
*For definitions of terms, see glossary, pp. 17–19.

9
Booklet 13 9/7/07 12:53 PM Page 10

insight and a culture of practice in the fundamental likeness current at and up to the time of Shankara, and as is other-
of this key principle of Gotama Sakyamuni’s Buddhism— wise indicated by the greater mass of traditional Hindu
but founded on Hindu traditional scriptures. Thus, scriptures. Shankara taught a thoroughly Non-dualistic
Shankara made intensive use of the practice of selective Way of no inward-turning and of no conditional Yogic (or
scriptural quotation, application of traditional rules of logic merely psycho-physically based) means—whereas the prac-
(both to assert and to refute propositions in argument), and ticing cultures and scriptural traditions familiar to Shankara
methodical affirmation of principles of interpretation (or were, in general, dualistically and psycho-physically based.
hermeneutics) to summarize the scriptures and traditions of Thus, Shankara emphasized selective quotation of scriptural
Hinduism in the terms of Advaitic (or Non-dualistic) ideal- passages that were (at least arguably) Non-dualistic, and,
ism (which agrees, in its key fundamentals, with the key furthermore, Shankara applied rules of logic and hermeneu-
fundamentals of the Buddhism current at and up to the tics with such consistency, power, and authority that, in the
time of Shankara). context of a tradition based on living debate, Shankara’s rev-
Like Gotama Sakyamuni, Shankara did not describe a olutionary argumentation transformed at least the general
conditional Yogic (and, thus, merely psycho-physically philosophical context of the entire Hindu tradition.
based) path of turning toward within, but, rather, a Way Over time, many have argued to the contrary of
based on direct intuition of That Which Is Self-Evident As Shankara, and many have described Shankara’s arguments
Prior Self-Intuition—or, that is to say, not the “inner self”, as reductive, and as a kind of revision of Buddhism—but
or individual “atman”, but the Self-Evident “Atman That Is the key arguments of Shankara (like those of Gotama
Brahman”. Thus, Shankara defended a Hindu version of the Sakyamuni, and others within the essential traditions of
Buddhist teaching of no-“self” (or “anatman”)—which Buddhism) remain as self-evidently true propositions,
asserts that the conditional “self” is not “a self”, but only based on the undeniable Self-Evidence of Reality Itself.
conditional—and, on that basis, Shankara argued that the Thus, and altogether, even though traditions of lesser (or
“Real Self” Is Priorly Self-Evident (As “Brahman”, or the conditional, and psycho-physically based) practice and pre-
Intrinsically Self-Evident Transcendental and Inherently sumed Realization protest (and feel unduly criticized by the
egoless Reality). thoroughly Non-dualistic assertions of Shankara), the con-
The “Real Self” (or egoless Transcendental Reality- ditional Yogic “methods” of the fourth, fifth, and otherwise
Condition) of Shankara Is the “Nirvana” (or egoless sixth stage teachings of the general Hindu tradition are not
Transcendental Reality-Condition) of Buddhism—but re- only contradicted by the essential sixth stage traditions of
stated in the language of traditional Hinduism (or the Buddhism but also by the essential sixth stage traditions of
ancient tradition of India). Shankara’s Advaita Vedanta.
Shankara taught a sixth stage Way that was, in fact, There is, clearly, an element of uncompromised, pure
very significantly unlike most of the stream of practicing sixth stage Non-dualism (or Advaitism) evident within the
cultures that generally characterized the Hindu traditions ancient Hindu (and, especially, Upanishadic) scriptures,

10 11
Booklet 13 9/7/07 12:53 PM Page 10

insight and a culture of practice in the fundamental likeness current at and up to the time of Shankara, and as is other-
of this key principle of Gotama Sakyamuni’s Buddhism— wise indicated by the greater mass of traditional Hindu
but founded on Hindu traditional scriptures. Thus, scriptures. Shankara taught a thoroughly Non-dualistic
Shankara made intensive use of the practice of selective Way of no inward-turning and of no conditional Yogic (or
scriptural quotation, application of traditional rules of logic merely psycho-physically based) means—whereas the prac-
(both to assert and to refute propositions in argument), and ticing cultures and scriptural traditions familiar to Shankara
methodical affirmation of principles of interpretation (or were, in general, dualistically and psycho-physically based.
hermeneutics) to summarize the scriptures and traditions of Thus, Shankara emphasized selective quotation of scriptural
Hinduism in the terms of Advaitic (or Non-dualistic) ideal- passages that were (at least arguably) Non-dualistic, and,
ism (which agrees, in its key fundamentals, with the key furthermore, Shankara applied rules of logic and hermeneu-
fundamentals of the Buddhism current at and up to the tics with such consistency, power, and authority that, in the
time of Shankara). context of a tradition based on living debate, Shankara’s rev-
Like Gotama Sakyamuni, Shankara did not describe a olutionary argumentation transformed at least the general
conditional Yogic (and, thus, merely psycho-physically philosophical context of the entire Hindu tradition.
based) path of turning toward within, but, rather, a Way Over time, many have argued to the contrary of
based on direct intuition of That Which Is Self-Evident As Shankara, and many have described Shankara’s arguments
Prior Self-Intuition—or, that is to say, not the “inner self”, as reductive, and as a kind of revision of Buddhism—but
or individual “atman”, but the Self-Evident “Atman That Is the key arguments of Shankara (like those of Gotama
Brahman”. Thus, Shankara defended a Hindu version of the Sakyamuni, and others within the essential traditions of
Buddhist teaching of no-“self” (or “anatman”)—which Buddhism) remain as self-evidently true propositions,
asserts that the conditional “self” is not “a self”, but only based on the undeniable Self-Evidence of Reality Itself.
conditional—and, on that basis, Shankara argued that the Thus, and altogether, even though traditions of lesser (or
“Real Self” Is Priorly Self-Evident (As “Brahman”, or the conditional, and psycho-physically based) practice and pre-
Intrinsically Self-Evident Transcendental and Inherently sumed Realization protest (and feel unduly criticized by the
egoless Reality). thoroughly Non-dualistic assertions of Shankara), the con-
The “Real Self” (or egoless Transcendental Reality- ditional Yogic “methods” of the fourth, fifth, and otherwise
Condition) of Shankara Is the “Nirvana” (or egoless sixth stage teachings of the general Hindu tradition are not
Transcendental Reality-Condition) of Buddhism—but re- only contradicted by the essential sixth stage traditions of
stated in the language of traditional Hinduism (or the Buddhism but also by the essential sixth stage traditions of
ancient tradition of India). Shankara’s Advaita Vedanta.
Shankara taught a sixth stage Way that was, in fact, There is, clearly, an element of uncompromised, pure
very significantly unlike most of the stream of practicing sixth stage Non-dualism (or Advaitism) evident within the
cultures that generally characterized the Hindu traditions ancient Hindu (and, especially, Upanishadic) scriptures,

10 11
Booklet 13 9/7/07 12:53 PM Page 12

and Shankara identified and argued the absoluteness of that the cessation (or intrinsic transcending) of “causation”, or
dimension of the Reality-teachings of the Indian ancients. the freedom of no-suffering of “caused”, or merely apparent
However, it is also clear that there were few teachers and and conditional, states and “objects” of “experience”, or the
schools of strict Non-dualism existing at or before the time cessation (or intrinsic transcending) of the (or any) condi-
of Shankara—except for the teachers and schools of essen- tional and “causative” identity (or “atman”, or ego-“I”).
tial Buddhism (which were, themselves, a heterodox move- The essence of Transcendental Realization (or Self-
ment within the ancient Indian traditions). Thus, it can, En-light-enment) in the traditions of essential Advaitism is
with historical justification, be said that Shankara, and the the intrinsic Self-Apprehension (or non-conditional Self-
sixth stage Non-dualistic schools of Advaitism that followed “Knowledge”) of egolessness (or the cessation, or intrinsic
or (otherwise) preceded Shankara, accomplished the assim- transcending, of false identity), or the intrinsic Self-Realization
ilation of Buddhism into Hinduism—or the synthesis of of freedom from all bondage to motions of “causation” (or
Indian heterodoxy with Indian orthodoxy. In any case, both conditionally effective activity, or karmic “cause-and-
Shankara (with the totality of Indian Advaitism) and Gotama effect”), or the cessation (or intrinsic transcending) of the
Sakyamuni (with the totality of Indian Buddhism) declared (or any) conditional and “causative” identity (or “atman”, or
and demonstrated (in the Non-dualistically true sixth stage ego-“I”).
manner) the One and Same and Self-Evident Reality-Truth Therefore, the traditions of both essential Buddhism
That Inherently Transcends all conditional and merely and essential Advaitism teach the Transcendental Way of
psycho-physical presumptions, declarations, techniques, no-ego (or no-“self”, or “anatman”), or the Transcendental
and Realizations. Way of the cessation (or intrinsic transcending) of “self”-
The common (or shared) teachings of both essential identification with the (or any) conditional and “causative”
Buddhism and essential Advaitism (or Non-dualism, in the agent (or conditional and “causative” identity, or “atman”,
Indian traditions of Advaita Vedanta) include the fundamental or ego-“I”).
(and universally verifiable) observation that the conventionally Both essential Buddhism and essential Advaitism
presumed conditional “self” (or ego-“I”) has no discrete, sub- assert that the “atman” (or conventionally presumed sepa-
stantial, independent, or metaphysically absolute existence— rate egoic “self”) is (both as body and as mind, or both as
and, therefore, the conditional “self” (or conventionally pre- percept and as concept) “anatman” (or not “a self”, and,
sumed ego-“I”) is not “a self”. On this basis, the traditions of altogether, not-“self”).
both essential Buddhism and essential Advaitism together In the characteristic teaching-language of essential
assert that, because the conventionally presumed conditional Buddhism, all that (apparently) arises conditionally (or in
“self” is (both as body and as mind, or both as percept and the context of “causes” and “effects”) is not-“self”. Thus,
as concept) not “a self”, it is (like the “world”) not-“self”. if “self”-identification with not-“self” ceases (or is intrinsi-
The essence of Transcendental Realization (or Self- cally transcended, Prior to all conditional, or “causative”, or
En-light-enment) in the traditions of essential Buddhism is psycho-physical efforts, and, thus, Prior to all conditional

12 13
Booklet 13 9/7/07 12:53 PM Page 12

and Shankara identified and argued the absoluteness of that the cessation (or intrinsic transcending) of “causation”, or
dimension of the Reality-teachings of the Indian ancients. the freedom of no-suffering of “caused”, or merely apparent
However, it is also clear that there were few teachers and and conditional, states and “objects” of “experience”, or the
schools of strict Non-dualism existing at or before the time cessation (or intrinsic transcending) of the (or any) condi-
of Shankara—except for the teachers and schools of essen- tional and “causative” identity (or “atman”, or ego-“I”).
tial Buddhism (which were, themselves, a heterodox move- The essence of Transcendental Realization (or Self-
ment within the ancient Indian traditions). Thus, it can, En-light-enment) in the traditions of essential Advaitism is
with historical justification, be said that Shankara, and the the intrinsic Self-Apprehension (or non-conditional Self-
sixth stage Non-dualistic schools of Advaitism that followed “Knowledge”) of egolessness (or the cessation, or intrinsic
or (otherwise) preceded Shankara, accomplished the assim- transcending, of false identity), or the intrinsic Self-Realization
ilation of Buddhism into Hinduism—or the synthesis of of freedom from all bondage to motions of “causation” (or
Indian heterodoxy with Indian orthodoxy. In any case, both conditionally effective activity, or karmic “cause-and-
Shankara (with the totality of Indian Advaitism) and Gotama effect”), or the cessation (or intrinsic transcending) of the
Sakyamuni (with the totality of Indian Buddhism) declared (or any) conditional and “causative” identity (or “atman”, or
and demonstrated (in the Non-dualistically true sixth stage ego-“I”).
manner) the One and Same and Self-Evident Reality-Truth Therefore, the traditions of both essential Buddhism
That Inherently Transcends all conditional and merely and essential Advaitism teach the Transcendental Way of
psycho-physical presumptions, declarations, techniques, no-ego (or no-“self”, or “anatman”), or the Transcendental
and Realizations. Way of the cessation (or intrinsic transcending) of “self”-
The common (or shared) teachings of both essential identification with the (or any) conditional and “causative”
Buddhism and essential Advaitism (or Non-dualism, in the agent (or conditional and “causative” identity, or “atman”,
Indian traditions of Advaita Vedanta) include the fundamental or ego-“I”).
(and universally verifiable) observation that the conventionally Both essential Buddhism and essential Advaitism
presumed conditional “self” (or ego-“I”) has no discrete, sub- assert that the “atman” (or conventionally presumed sepa-
stantial, independent, or metaphysically absolute existence— rate egoic “self”) is (both as body and as mind, or both as
and, therefore, the conditional “self” (or conventionally pre- percept and as concept) “anatman” (or not “a self”, and,
sumed ego-“I”) is not “a self”. On this basis, the traditions of altogether, not-“self”).
both essential Buddhism and essential Advaitism together In the characteristic teaching-language of essential
assert that, because the conventionally presumed conditional Buddhism, all that (apparently) arises conditionally (or in
“self” is (both as body and as mind, or both as percept and the context of “causes” and “effects”) is not-“self”. Thus,
as concept) not “a self”, it is (like the “world”) not-“self”. if “self”-identification with not-“self” ceases (or is intrinsi-
The essence of Transcendental Realization (or Self- cally transcended, Prior to all conditional, or “causative”, or
En-light-enment) in the traditions of essential Buddhism is psycho-physical efforts, and, thus, Prior to all conditional

12 13
Booklet 13 9/7/07 12:53 PM Page 14

Yogic efforts), the Non-conditional Condition (or Intrinsic By contrast, the essential traditions of sixth stage Transcen-
State) That Is Prior to all conditions, all “causes”, all dental Buddhism and sixth stage Transcendental Advaitism
“effects”, and all mere descriptions Is Self-Evident As Such. have long proposed a (variously described) Way of intrinsic
Likewise, in the characteristic teaching-language of (rather than conditionally achieved) transcendence.
essential Advaitism, all that (apparently) arises conditionally The traditional (historical) cultures of both essential
(or in the context of “causes” and “effects”) is not-“self”. Buddhism and essential Advaitism are always situated within
Thus, if Intrinsic Self-Apprehension of the Intrinsically Self- the always primary context of “self”-surrender and obedi-
Evident Self-Condition (or Intrinsic Self-Intuition of the ence to the Realizer (or En-light-ened Master), and (on that
Inherently egoless Self-Nature and Self-State) That Is Prior basis) all such traditional cultures are always associated
to all conditions, all “causes”, all “effects”, and all mere with prescriptive systems of preliminary (or preparatory)
descriptions Is Self-Realized (Prior to all conditional, or practices that are proposed as non-“causative” (or acausal)
“causative”, or psycho-physical efforts, and, thus, Prior to means—or, that is to say, practices that establish an attitude
all conditional Yogic efforts), all “self”-identification with or disposition (of equanimity, and of free availability of
not-“self” ceases (or is intrinsically transcended). energy and attention) that is inherently able to be unob-
Thus stated, it is clear that the apparent (historical) dif- structedly combined with the teaching-arguments (and
ferences between the teaching-language of essential Buddhism other transmission-means) of intrinsic transcendence.
and the teaching-language of essential Advaitism are merely Those systems of prescriptive preliminary (or preparatory)
the evidence of cultural differences between the two teaching- practices include various traditions of mind-purification
languages of argumentation—especially in the competitive and renunciation, which (variously) apply modes of either
context of the historical meetings (or oppositions and psycho-physical sublimation, or psycho-physical pacifica-
“clashes”) between representatives of the historically sepa- tion, or psycho-physical asceticism. Nevertheless, regardless
rate streams of Buddhist and Advaitic traditions. of the peculiarities of preliminary (or preparatory) practice-
The entire Great Tradition of humankind (comprising culture and of modes of teaching-language and teaching-
the paths and Ways of the global totality of humankind in argumentation, the traditions of both essential Buddhism
the developmental context of the first six stages of life) is, in and essential Advaitism equally and always firmly assert
summary, a debate between traditions of transcendence. that Realization Itself cannot be “caused” by any conditional
The general stream of traditions (and progressive activity (or any psycho-physical, or conditional Yogic,
paths) of transcendence functions in the context of psycho- “methods”)—but, rather, Realization Itself Is Intrinsic Self-
physical “self”-identity and of conditional Yogic (or merely Apprehension of the Self-Evident and Inherently egoless
psycho-physically based and psycho-physically exercised) Self-Nature, Self-Condition, and Self-State That Is Prior to
seeking-efforts to transcend the psycho-physical evidence all conditions, all “causes”, all “effects”, all of conditionally
(and inherent limitations) of “experience” in the context apparent “self”, and all efforts (or actions) of a conditional
(variously) of the first six (or developmental) stages of life. (or psycho-physical) kind.

14 15
Booklet 13 9/7/07 12:53 PM Page 14

Yogic efforts), the Non-conditional Condition (or Intrinsic By contrast, the essential traditions of sixth stage Transcen-
State) That Is Prior to all conditions, all “causes”, all dental Buddhism and sixth stage Transcendental Advaitism
“effects”, and all mere descriptions Is Self-Evident As Such. have long proposed a (variously described) Way of intrinsic
Likewise, in the characteristic teaching-language of (rather than conditionally achieved) transcendence.
essential Advaitism, all that (apparently) arises conditionally The traditional (historical) cultures of both essential
(or in the context of “causes” and “effects”) is not-“self”. Buddhism and essential Advaitism are always situated within
Thus, if Intrinsic Self-Apprehension of the Intrinsically Self- the always primary context of “self”-surrender and obedi-
Evident Self-Condition (or Intrinsic Self-Intuition of the ence to the Realizer (or En-light-ened Master), and (on that
Inherently egoless Self-Nature and Self-State) That Is Prior basis) all such traditional cultures are always associated
to all conditions, all “causes”, all “effects”, and all mere with prescriptive systems of preliminary (or preparatory)
descriptions Is Self-Realized (Prior to all conditional, or practices that are proposed as non-“causative” (or acausal)
“causative”, or psycho-physical efforts, and, thus, Prior to means—or, that is to say, practices that establish an attitude
all conditional Yogic efforts), all “self”-identification with or disposition (of equanimity, and of free availability of
not-“self” ceases (or is intrinsically transcended). energy and attention) that is inherently able to be unob-
Thus stated, it is clear that the apparent (historical) dif- structedly combined with the teaching-arguments (and
ferences between the teaching-language of essential Buddhism other transmission-means) of intrinsic transcendence.
and the teaching-language of essential Advaitism are merely Those systems of prescriptive preliminary (or preparatory)
the evidence of cultural differences between the two teaching- practices include various traditions of mind-purification
languages of argumentation—especially in the competitive and renunciation, which (variously) apply modes of either
context of the historical meetings (or oppositions and psycho-physical sublimation, or psycho-physical pacifica-
“clashes”) between representatives of the historically sepa- tion, or psycho-physical asceticism. Nevertheless, regardless
rate streams of Buddhist and Advaitic traditions. of the peculiarities of preliminary (or preparatory) practice-
The entire Great Tradition of humankind (comprising culture and of modes of teaching-language and teaching-
the paths and Ways of the global totality of humankind in argumentation, the traditions of both essential Buddhism
the developmental context of the first six stages of life) is, in and essential Advaitism equally and always firmly assert
summary, a debate between traditions of transcendence. that Realization Itself cannot be “caused” by any conditional
The general stream of traditions (and progressive activity (or any psycho-physical, or conditional Yogic,
paths) of transcendence functions in the context of psycho- “methods”)—but, rather, Realization Itself Is Intrinsic Self-
physical “self”-identity and of conditional Yogic (or merely Apprehension of the Self-Evident and Inherently egoless
psycho-physically based and psycho-physically exercised) Self-Nature, Self-Condition, and Self-State That Is Prior to
seeking-efforts to transcend the psycho-physical evidence all conditions, all “causes”, all “effects”, all of conditionally
(and inherent limitations) of “experience” in the context apparent “self”, and all efforts (or actions) of a conditional
(variously) of the first six (or developmental) stages of life. (or psycho-physical) kind.

14 15
Booklet 13 9/7/07 12:53 PM Page 16

Thus, and on this basis, I Declare and always Affirm G L O S S A R Y

that the only-by-Me Revealed and Given seventh stage
(Transcendental Spiritual and Self-Evidently Divine) Way of
Advaita Vedanta / Advaitism—Vedanta is the principal philosoph-
Adidam is the Final Completion and Perfect Fulfillment of ical tradition of Hinduism. “Advaita” means “non-dual”. Advaita
the entire Great Tradition of the six developmental stages of Vedanta, or “Advaitism”, then, is a philosophy of non-dualism. Its
humankind—and, most especially, the only-by-Me Revealed origins lie in the ancient esoteric Teaching that the Divine is the
and Given seventh stage (Transcendental Spiritual and Self- only Reality.
Evidently Divine) Way of Adidam is the Final Completion
and Perfect Fulfillment of all the traditions of essential atman / anatman—Sanskrit for “self”, indicating the “individual
Buddhism and all the traditions of essential Advaitism. ■ self” when lower-cased. “Anatman” means “not-self”.

Brahman—In the Hindu tradition, Brahman is the Ultimate Divine

Reality that is the Source and “Substance” of all things, all worlds,
and all beings.

“Bright”—By the word “Bright” (and its variations, such as

“Brightness”), Avatar Adi Da refers to the Self-Existing and
Self-Radiant Divine Reality that He has Revealed since His Birth.
Avatar Adi Da Named His own Divine Acausal Self-Condition “the
‘Bright’” in His infancy, as soon as He acquired the capability of
language.
This term is placed in quotation marks to indicate that Avatar
Adi Da uses it with the specific meaning described here.

ego-“I”—The fundamental activity of “self”-contraction, or the pre-

sumption of separate and separative existence.
The “I” is placed in quotation marks to indicate that it is used
by Avatar Adi Da in the “so to speak” sense. He is Communicating
(by means of the quotation marks) that, in Reality, there is no such
thing as the separate “I”, even though it appears to be the case from
the “point of view” of ordinary human perception.

En-light-enment—In Divine Enlightenment (or Most Perfect Divine

Self-Realization), there is absolutely Perfect Oneness with the Divine
Conscious Light Itself. Avatar Adi Da sometimes writes the noun
“Enlightenment” (and also the verb “Enlighten”) with “light” set apart
by hyphens, in order to emphasize this point.
16 17
Booklet 13 9/7/07 12:53 PM Page 16

Thus, and on this basis, I Declare and always Affirm G L O S S A R Y

that the only-by-Me Revealed and Given seventh stage
(Transcendental Spiritual and Self-Evidently Divine) Way of
Advaita Vedanta / Advaitism—Vedanta is the principal philosoph-
Adidam is the Final Completion and Perfect Fulfillment of ical tradition of Hinduism. “Advaita” means “non-dual”. Advaita
the entire Great Tradition of the six developmental stages of Vedanta, or “Advaitism”, then, is a philosophy of non-dualism. Its
humankind—and, most especially, the only-by-Me Revealed origins lie in the ancient esoteric Teaching that the Divine is the
and Given seventh stage (Transcendental Spiritual and Self- only Reality.
Evidently Divine) Way of Adidam is the Final Completion
and Perfect Fulfillment of all the traditions of essential atman / anatman—Sanskrit for “self”, indicating the “individual
Buddhism and all the traditions of essential Advaitism. ■ self” when lower-cased. “Anatman” means “not-self”.

Brahman—In the Hindu tradition, Brahman is the Ultimate Divine

Reality that is the Source and “Substance” of all things, all worlds,
and all beings.

“Bright”—By the word “Bright” (and its variations, such as

“Brightness”), Avatar Adi Da refers to the Self-Existing and
Self-Radiant Divine Reality that He has Revealed since His Birth.
Avatar Adi Da Named His own Divine Acausal Self-Condition “the
‘Bright’” in His infancy, as soon as He acquired the capability of
language.
This term is placed in quotation marks to indicate that Avatar
Adi Da uses it with the specific meaning described here.

ego-“I”—The fundamental activity of “self”-contraction, or the pre-

sumption of separate and separative existence.
The “I” is placed in quotation marks to indicate that it is used
by Avatar Adi Da in the “so to speak” sense. He is Communicating
(by means of the quotation marks) that, in Reality, there is no such
thing as the separate “I”, even though it appears to be the case from
the “point of view” of ordinary human perception.

En-light-enment—In Divine Enlightenment (or Most Perfect Divine

Self-Realization), there is absolutely Perfect Oneness with the Divine
Conscious Light Itself. Avatar Adi Da sometimes writes the noun
“Enlightenment” (and also the verb “Enlighten”) with “light” set apart
by hyphens, in order to emphasize this point.
16 17
Booklet 13 9/7/07 12:53 PM Page 18

Great Tradition—“Great Tradition” is Avatar Adi Da’s term for the mental growth. The fourth and fifth (or advanced) stages of life are
total inheritance of human, cultural, religious, magical, mystical, characterized by the Awakening to Spirit, or the Spiritualizing of
Spiritual, and Transcendental paths, philosophies, and testimonies, the body-mind.
from all the eras and cultures of humanity—which inheritance has In the sixth and seventh (or ultimate) stages of life,
(in the present era of worldwide communication) become the com- Consciousness Itself is directly Realized, beyond identification
mon legacy of humankind. with the body-mind. In the sixth stage of life, the Realizer Identifies
with Consciousness (in profound states of meditation) but on the
Nirvana—A Buddhist term for the Non-conditional Reality beyond basis of excluding (or dissociating from) the body-mind and the
suffering, ego, birth, and death. world. Avatar Adi Da has Revealed that this was the highest form of
Realization known in the religious and Spiritual traditions previous
psycho-physical—A phrase which Adi Da Samraj uses to indicate
to His Appearance. But this Realization is incomplete. Even the
that the human being is not a purely physical phenomenon, but a
necessity to turn away from the world in order to fully Enjoy
phenomenon with both physical and psychological/psychic dimen-
Consciousness represents a contraction, a refusal of Reality in its
sions. He also uses this description to characterize not only the
totality. In the seventh stage of life (or the Realization of “Open
human being but the “world” altogether.
Eyes”), Revealed and Given by Avatar Adi Da Samraj, this last limit
Ramana Maharshi—Ramana Maharshi (1879–1950) is regarded is transcended, and everything that arises is Recognized as a mod-
by many as the greatest Indian Sage of the twentieth century. ification of the Divine Self-Condition (or Consciousness Itself). No
Following a spontaneous death-like event as a teenager, he aban- exclusion is necessary, because the world is Realized to be not sep-
doned home for a life of Spiritual practice. Eventually, an ashram arate (or “different”) from Consciousness at all. In that Divine Self-
which still exists today was established around him at Tiruvanna- Recognition, the “world” and all forms of conditional existence are
malai in South India. (ultimately) Outshined in the Divine “Brightness” of Reality Itself.
For a further description of the seven stages of life, see the essay
Shankara—(c. 788–820), a revered Hindu Sage who is regarded as “‘God’-Talk, Real-God-Realization, Most Perfect Divine Awakening,
the founder of the school of Advaita Vedanta. and the Seven Possible Stages of Life” in The Perfect Tradition by
Adi Da Samraj.
stages of life—Avatar Adi Da Samraj describes the experiences and
Realizations of humankind in terms of seven stages of life. This “subjective”—Adi Da Samraj consistently places the lower-case
schema is one of Avatar Adi Da’s unique Gifts to humanity—His words “subject”, “subjective”, and so forth, in quotation marks. He
precise “mapping” of the potential developmental course of human does this in order to indicate that, in Reality Itself, there is no such
existence as it unfolds through the dimensions of the being. Avatar thing as a “subject” that is separate from all potential “objects”.
Adi Da describes the course of human experience in terms of the
first six stages of life—which account for, and correspond to, all Upanishadic—The earliest Upanishads are believed to have been
possible orientations to religion and culture that have arisen in composed in the eighth to seventh centuries BCE. The early
human history. Understanding this structure of seven stages illumi- Upanishadic era was a remarkable period of Wisdom-Instruction
nates the unique nature of Avatar Adi Da’s Appearance and about Transcendental Realization from the Sages and traditions that
Revelation—and of the Spiritual process in His Company. gave rise to the Upanishadic texts.
The first three (or foundation) stages of life constitute the
ordinary course of human adaptation—bodily, emotional, and
18 19
Booklet 13 9/7/07 12:53 PM Page 18

Great Tradition—“Great Tradition” is Avatar Adi Da’s term for the mental growth. The fourth and fifth (or advanced) stages of life are
total inheritance of human, cultural, religious, magical, mystical, characterized by the Awakening to Spirit, or the Spiritualizing of
Spiritual, and Transcendental paths, philosophies, and testimonies, the body-mind.
from all the eras and cultures of humanity—which inheritance has In the sixth and seventh (or ultimate) stages of life,
(in the present era of worldwide communication) become the com- Consciousness Itself is directly Realized, beyond identification
mon legacy of humankind. with the body-mind. In the sixth stage of life, the Realizer Identifies
with Consciousness (in profound states of meditation) but on the
Nirvana—A Buddhist term for the Non-conditional Reality beyond basis of excluding (or dissociating from) the body-mind and the
suffering, ego, birth, and death. world. Avatar Adi Da has Revealed that this was the highest form of
Realization known in the religious and Spiritual traditions previous
psycho-physical—A phrase which Adi Da Samraj uses to indicate
to His Appearance. But this Realization is incomplete. Even the
that the human being is not a purely physical phenomenon, but a
necessity to turn away from the world in order to fully Enjoy
phenomenon with both physical and psychological/psychic dimen-
Consciousness represents a contraction, a refusal of Reality in its
sions. He also uses this description to characterize not only the
totality. In the seventh stage of life (or the Realization of “Open
human being but the “world” altogether.
Eyes”), Revealed and Given by Avatar Adi Da Samraj, this last limit
Ramana Maharshi—Ramana Maharshi (1879–1950) is regarded is transcended, and everything that arises is Recognized as a mod-
by many as the greatest Indian Sage of the twentieth century. ification of the Divine Self-Condition (or Consciousness Itself). No
Following a spontaneous death-like event as a teenager, he aban- exclusion is necessary, because the world is Realized to be not sep-
doned home for a life of Spiritual practice. Eventually, an ashram arate (or “different”) from Consciousness at all. In that Divine Self-
which still exists today was established around him at Tiruvanna- Recognition, the “world” and all forms of conditional existence are
malai in South India. (ultimately) Outshined in the Divine “Brightness” of Reality Itself.
For a further description of the seven stages of life, see the essay
Shankara—(c. 788–820), a revered Hindu Sage who is regarded as “‘God’-Talk, Real-God-Realization, Most Perfect Divine Awakening,
the founder of the school of Advaita Vedanta. and the Seven Possible Stages of Life” in The Perfect Tradition by
Adi Da Samraj.
stages of life—Avatar Adi Da Samraj describes the experiences and
Realizations of humankind in terms of seven stages of life. This “subjective”—Adi Da Samraj consistently places the lower-case
schema is one of Avatar Adi Da’s unique Gifts to humanity—His words “subject”, “subjective”, and so forth, in quotation marks. He
precise “mapping” of the potential developmental course of human does this in order to indicate that, in Reality Itself, there is no such
existence as it unfolds through the dimensions of the being. Avatar thing as a “subject” that is separate from all potential “objects”.
Adi Da describes the course of human experience in terms of the
first six stages of life—which account for, and correspond to, all Upanishadic—The earliest Upanishads are believed to have been
possible orientations to religion and culture that have arisen in composed in the eighth to seventh centuries BCE. The early
human history. Understanding this structure of seven stages illumi- Upanishadic era was a remarkable period of Wisdom-Instruction
nates the unique nature of Avatar Adi Da’s Appearance and about Transcendental Realization from the Sages and traditions that
Revelation—and of the Spiritual process in His Company. gave rise to the Upanishadic texts.
The first three (or foundation) stages of life constitute the
ordinary course of human adaptation—bodily, emotional, and
18 19
Booklet 13 9/7/07 12:53 PM Page 20

S E L E C T E D B I B L I O G R A P H Y

(All books listed here are from Avatar Adi Da’s

Basket of Tolerance bibliography)

Adi Da Samraj. To Realize Nirvana Is To Realize The True Self:

Buddhist Realism and Its (Ultimately) Inherent Sympathy With Advaitic
Idealism. The Basket of Tolerance booklet series, no. 8. Middletown,
Calif.: Dawn Horse Press, 2005.
Comans, Michael. The Method of Early Advaita Vedanta: A Study of
Gaudapada, Sankara, Suresvara, and Padmapada. Delhi: Motilal
Banarsidass, 2000.
Conze, Edward. Buddhism: Its Essence and Development. Mineola,
N.Y.: Dover Publications, 2003.
Deutsche, Eliot, and Rohit Dalvi, eds. The Essential Vedanta: A New
Source Book of Advaita Vedanta. Bloomington, Ind.: World Wisdom,
2004.
Fort, Andrew O. The Self and Its States: A States-of-Consciousness
Doctrine in Advaita Vedanta. Delhi: Motilal Banarsidass, 1990.
Narain, K. The Fundamentals of Advaita Vedanta. Varanasi:
Indological Research Centre, 2003.
Sharma, Arvind. The World As Dream. New Delhi: D. K. Printworld,
2006.
———. The World As Image. New Delhi: D. K. Printworld, 2006.
Wijesekera, O. H. de A. The Three Signata: Anicca, Dukkha, Anatta.
The Wheel Publication no. 20. Kandy, Sri Lanka: Buddhist
Publication Society, 1982.
Williams, Paul, with Anthony Tribe. Buddhist Thought: A Complete
Introduction to the Indian Tradition. London: Routledge, 2000.

21
Booklet 13 9/7/07 12:53 PM Page 20

S E L E C T E D B I B L I O G R A P H Y

(All books listed here are from Avatar Adi Da’s

Basket of Tolerance bibliography)

Adi Da Samraj. To Realize Nirvana Is To Realize The True Self:

Buddhist Realism and Its (Ultimately) Inherent Sympathy With Advaitic
Idealism. The Basket of Tolerance booklet series, no. 8. Middletown,
Calif.: Dawn Horse Press, 2005.
Comans, Michael. The Method of Early Advaita Vedanta: A Study of
Gaudapada, Sankara, Suresvara, and Padmapada. Delhi: Motilal
Banarsidass, 2000.
Conze, Edward. Buddhism: Its Essence and Development. Mineola,
N.Y.: Dover Publications, 2003.
Deutsche, Eliot, and Rohit Dalvi, eds. The Essential Vedanta: A New
Source Book of Advaita Vedanta. Bloomington, Ind.: World Wisdom,
2004.
Fort, Andrew O. The Self and Its States: A States-of-Consciousness
Doctrine in Advaita Vedanta. Delhi: Motilal Banarsidass, 1990.
Narain, K. The Fundamentals of Advaita Vedanta. Varanasi:
Indological Research Centre, 2003.
Sharma, Arvind. The World As Dream. New Delhi: D. K. Printworld,
2006.
———. The World As Image. New Delhi: D. K. Printworld, 2006.
Wijesekera, O. H. de A. The Three Signata: Anicca, Dukkha, Anatta.
The Wheel Publication no. 20. Kandy, Sri Lanka: Buddhist
Publication Society, 1982.
Williams, Paul, with Anthony Tribe. Buddhist Thought: A Complete
Introduction to the Indian Tradition. London: Routledge, 2000.

21
Booklet 13 9/7/07 12:53 PM Page 22

THE AVATAR The life and teaching of Avatar Adi Da are of profound and
decisive spiritual significance at this critical moment in history.
OF WHAT IS —BRYAN DESCHAMP
Senior Adviser at the United Nations
The Divine Life and High Commission for Refugees
Work of Adi Da
There exists nowhere in the world today, among Christians,
by Carolyn Lee, PhD
Jews, Muslims, Hindus, Buddhists, native tribalists, or any
other groups, anyone who has so much to teach, or speaks with
This new biography pre-
such authority, or is so important for understanding our situa-
sents a summary overview
tion. If we are willing to learn from him in every way, he is a
of Avatar Adi Da’s Life and
Pole around which the world can get its bearings.
Work from His Birth to
—HENRY LEROY FINCH
the present time. From
Author, Wittgenstein—The Early Philosophy
the foretelling of His and Wittgenstein—The Later Philosophy
Birth, through His years
of “Learning human- 152 pp., $12.95
kind”, to the more than thirty-five years of His unique
Avataric Teaching- and Blessing-Work, this is the extraor-
dinary story of Adi Da’s Divine Intervention in the world.
To order other books, tapes, CDs, DVDs, and videos
The Purpose of My bodily (human) Appearance here is by and about Adi Da Samraj, contact your local
Adidam regional center, or contact the
the Divine Liberation of all of humankind—not merely Dawn Horse Press at:
the human beings of the East or the human beings of the 1-877-770-0772 (from within North America)
West, but all human beings (and, indeed, all beings and 1-707-928-6653 (from outside North America)
things altogether). Or order online from: www.dawnhorsepress.com
—AVATAR ADI DA SAMRAJ

Avatar Adi Da’s Divine Emergence marks a new chapter in

epochal Spiritual History.
—RICHARD GROSSINGER
Author, Planet Medicine, The Night Sky, and Embryogenesis
T H E D AW N H O R S E P R E S S
Booklet 13 9/7/07 12:53 PM Page 22

THE AVATAR The life and teaching of Avatar Adi Da are of profound and
decisive spiritual significance at this critical moment in history.
OF WHAT IS —BRYAN DESCHAMP
Senior Adviser at the United Nations
The Divine Life and High Commission for Refugees
Work of Adi Da
There exists nowhere in the world today, among Christians,
by Carolyn Lee, PhD
Jews, Muslims, Hindus, Buddhists, native tribalists, or any
other groups, anyone who has so much to teach, or speaks with
This new biography pre-
such authority, or is so important for understanding our situa-
sents a summary overview
tion. If we are willing to learn from him in every way, he is a
of Avatar Adi Da’s Life and
Pole around which the world can get its bearings.
Work from His Birth to
—HENRY LEROY FINCH
the present time. From
Author, Wittgenstein—The Early Philosophy
the foretelling of His and Wittgenstein—The Later Philosophy
Birth, through His years
of “Learning human- 152 pp., $12.95
kind”, to the more than thirty-five years of His unique
Avataric Teaching- and Blessing-Work, this is the extraor-
dinary story of Adi Da’s Divine Intervention in the world.
To order other books, tapes, CDs, DVDs, and videos
The Purpose of My bodily (human) Appearance here is by and about Adi Da Samraj, contact your local
Adidam regional center, or contact the
the Divine Liberation of all of humankind—not merely Dawn Horse Press at:
the human beings of the East or the human beings of the 1-877-770-0772 (from within North America)
West, but all human beings (and, indeed, all beings and 1-707-928-6653 (from outside North America)
things altogether). Or order online from: www.dawnhorsepress.com
—AVATAR ADI DA SAMRAJ

Avatar Adi Da’s Divine Emergence marks a new chapter in

epochal Spiritual History.
—RICHARD GROSSINGER
Author, Planet Medicine, The Night Sky, and Embryogenesis
T H E D AW N H O R S E P R E S S
Booklet 13 9/7/07 12:53 PM Page 24

We invite you to find out more

about Avatar Adi Da Samraj
and the Way of Adidam

■ Visit us online:
www.adidam.org

■ Order books, CDs, DVDs, tapes, and videos

by and about Avatar Adi Da Samraj online:
www.dawnhorsepress.com
or call: 1-877-770-0772 (within North America)
1-707-928-6653 (outside North America)

■ Find out about our courses, seminars, events,

and retreats by calling the regional center
nearest you.
Americas Pacific-Asia
1-707-928-4936 64-9-838-9114
United Kingdom Australia
0845-330-1008 1800 ADIDAM
Europe-Africa (1800-234-326)
31 (0)20 468 1442 India
91 (141) 2293080
EMAIL: correspondence@adidam.org

25
Booklet 13 9/7/07 12:53 PM Page 24

We invite you to find out more

about Avatar Adi Da Samraj
and the Way of Adidam

■ Visit us online:
www.adidam.org

■ Order books, CDs, DVDs, tapes, and videos

by and about Avatar Adi Da Samraj online:
www.dawnhorsepress.com
or call: 1-877-770-0772 (within North America)
1-707-928-6653 (outside North America)

■ Find out about our courses, seminars, events,

and retreats by calling the regional center
nearest you.
Americas Pacific-Asia
1-707-928-4936 64-9-838-9114
United Kingdom Australia
0845-330-1008 1800 ADIDAM
Europe-Africa (1800-234-326)
31 (0)20 468 1442 India
91 (141) 2293080
EMAIL: correspondence@adidam.org