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Nondualism and the Divine Domain

Burton Daniels

This paper claims that the ultimate issue confronting transpersonal theory is that of nondual- ism. The revelation of this spiritual has a long history in the spiritual traditions, which has been perhaps most prolifically advocated by (1995, 2000a), and fully explicat- ed by David Loy (1998). Nonetheless, these scholarly accounts of nondual reality, and the spir- itual traditions upon which they are based, either do not include or else misrepresent the reve- lation of a contemporary spiritual master crucial to the understanding of . Avatar Adi Da not only offers a greater differentiation of nondual reality than can be found in contem- porary scholarly texts, but also a dimension of nondualism not found in any previous spiritual revelation.

he purpose of this paper is to clarify the funda- tle and profound realizations inherent within them. mental of reality, which is frequently His body of work covers a sprawling expanse of spiri- Tconfused in transpersonal psychology: nondu- tual literature and can be deemed not only a mam- alism. Perhaps nowhere in transpersonal psychology moth undertaking, but a work of extraordinary value has nondualism received a more thoughtful treatment for both science and . Humanity has bene- than in Wilber’s (1995, 2000a) spectrum/quadrant fited immeasurably from his work. However, for all its theory. Wilber initially posited a spectrum theory of scope and remarkable cogency, it is not unprece- , in which he integrates all psychological, dented. philosophical, and spiritual treatises on the develop- The Ruchira Avatar, Adi Da Samraj (1991, ment of human —from the inception of one’s 2000b) has also written extensively, lucidly, and beau- Very into an incarnated birth to their attain- tifully about nondual reality. Avatar Adi Da’s revelation ment of Divine Enlightenment and immersion in of nondual reality takes place as part of an overall nondual reality. His quadrant theory goes on to elabo- that accounts for all aspects of human develop- rate on this depiction of consciousness, organizing the ment and incarnate being: the seven stages of life. These vast expanse of into four fundamental stages through a potential sequence of human dimensions: interior and exterior, as well as individual maturation, spiritual growth, and Divine and . Every aspect of existence is thought to Enlightenment in any given individual’s life (see Adi be subsumed within the general structure of an all- Da, 2000b, pp. 103-131, 385-390): inclusive consciousness—indeed, even the nondual First Stage: and adaptation to the reality that serves as its ultimate ground and final physical body. denouement. Second Stage: socialization and adaptation to the Wilber has written extensively, lucidly, and beau- emotional-sexual (or feeling) dimension of being. tifully about nondual reality. His passages on and Third Stage: integration of the psycho-physical are carefully crafted and offered lovingly. personality and development of the verbal , Perhaps no one since Jung (1964) has done more to discriminative intelligence, and the . authenticate spiritual reality within the professional Fourth Stage: ego-surrendering devotion to the community of psychology and make its lofty precepts Divine Person and purification of body-based point accessible to the lay reader. His synthesis of spiritual of view through reception of Divine Spirit-Force. revelation from the various traditions of humanity’s Fifth Stage: Spiritual or Yogi ascent of attention great saints and sages is remarkable, not only because into psychic dimensions of the being and mystical of their prodigious scope, but also because of the sub- of the higher brain.

Nondualism and the Divine Domain 1

Sixth Stage: Identification with Consciousness- the reader who is not well-informed about the seventh Itself (presumed, however, to be separate from all stage of life. Because Wilber’s account of nondual real- conditional phenomena). ity exists within an impressive overall theory of con- Seventh Stage: Realization of the Divine Self and sciousness, and his prominence within the transper- Inherently Perfect Freedom and realization of sonal community has been established thereby, it Divine Love-Bliss—no “” experienced would be useful to consider these differences more between Divine Consciousness and psycho-physi- closely. cal states and conditions. S/self and the Divine Domain Upon examination, considerable correlation exists Relative to spiritual reality, human beings can be between Wilber’s spectrum theory and Avatar Adi Da’s most fundamentally described as consisting of two seven stages of life. Both represent the individual as aspects: lower self and deeper Self. By this, it is meant consisting most fundamentally of five levels of being— that psychic structure involves a concomitant interface each of which correlating to one or another stage of between two entirely different, yet intimately connect- life—following in the spiritual tradition of Advaita ed, aspects of one’s being—what Jung (1919, 1964) (Deutsche, 1969), as well as Mahayana referred to as the Self and the ego. However, Jung’s (Suzuki, 1968; Conze, 1962).1 description of the Self is frequently vague and inexact. Avatar Adi Da refers to the spiritual process of Unfortunately, other descriptions of the Self in these traditions as the “Great Path of Return” and Western typically fare no better—for acknowledges that it represents a generally accurate example, Husserl’s transcendental ego (1960), Sartre’s depiction of the first six stages of life. However, this non-positional consciousness (1957), and Hegel’s depiction gives only a limited and inadequate account (1993). Better descriptions can be found in the tenets of unmanifest, nondual reality, out of which manifest of Eastern spirituality— for example, the “big mind” existence arises. Wilber and Avatar Adi Da are essen- of Buddhism (Muzuka, 1990), or the “buddhi” of tially in accord relative to the first six stages of life. In psychology (Rama, et al., 1998). Assogioli fact, Wilber’s meticulous and detailed account of these described the S/self this way: “There are not really two stages of life is probably unsurpassed in the history of selves, two independent and separate entities. The Self human ideas. Although his quadrant theory has cer- is one; it manifests in different degrees of awareness tain difficulties (Daniels, 1999), his spectrum theory is and self-realization. The reflection appears to be self- a superlative treatment of the first six stages of life, vir- existent but has, in reality, no autonomous substantial- tually mirroring that of Avatar Adi Da. Even so, at the ity. It is, in other words, not a new and different light point of the seventh stage of life—the Divine Domain but a projection of its luminous source” (1965, p. 20). of “Radical” Non-Dual Reality—striking differences Consequently, this amalgam of lower self and deeper between their accounts can be discerned. Self can be best indicated by the following nomencla- Not recognizing this difference has serious conse- ture: the S/self.2 quences for any understanding of nondualism. The Further, this depiction of S/self has significant difference between the accounts of nondualism by implications for the understanding of nondualism. Wilber and Avatar Adi Da can be summed up this The relationship between the lower self and the deep- way: Wilber does not clearly differentiate between the er Self could be put this way: “This abiding depend- sixth and seventh stages of life. The two often appear ence of ‘I’ upon Self amounts to an ontological union intermixed and conflated in his writings—as is fre- of ‘I’ and Self. They are so fundamentally related that quently the case in the great sixth stage literatures of a true break in that relationship would mean personal the Great Tradition (where accounts of the seventh annihilation, the nonbeing of ‘I.’ So complete is this stage appear at all). Further, the Great Path of Return union that it may be called ‘nondual’, a unity tran- of the spiritual traditions can be seen as not only inad- scending any sense of duality, isolation, or separation” equate to account for true nondual Enlightenment, (Firman & Gila, 1997, p. 45). Yet, this relationship but actually incidental to that purpose, for the essen- cannot be so simply stated. This passage indicates the tial dynamic of this process happens elsewhere. kind of confusion obscuring a true understanding of Indeed, the Great Path of Return only ends up obscur- nondualism. In fact, to use the term in this way is mis- ing a true understanding of nondual Enlightenment— leading. Although nondualism is frequently used to precisely because its essential dynamic happens else- refer to the relationship between Self and self, it most where. This of circumstances might tend to confuse accurately—and most auspiciously—refers to the rela-

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tionship between S/self and God. The Divine Reality of is actually referred to by this passage is a single account ultimate nondualism is not realized by of the of nondualism, applicable to the different aspects of self more accurately approximating the Self, or else any individual: cognition, perception, behavior, and, actualizing the self. Rather, Divine Reality is realized ultimately, their very Being. Yet, there actually are dif- by eliminating the S/self—and, in the process, being ferent kinds of nondualism, indeed, even going absorbed into God. beyond that mentioned by Loy. Overall, Avatar Adi Nondual reality has been expressed in numerous Da (2000b, pp. 144-153) indicates that there are five texts from various spiritual traditions, including not possible orientations to reality: “Conventional only Mahayana and Vajrayana Buddhism and Advaita ,” “Conventional Dualism,” “Primary Dualism,” Vedanta, but certain texts of . These orienta- “Secondary Non-Dualism,” and “Ultimate Non- tions can be described according to several features Dualism.” These orientations to reality summarize all typically attributed to nondualism. A account of of the possible perspectives of the various traditions of these features has been put this way: psychology, philosophy, and spirituality. The following types of nonduality are discussed According to the point of view of “Conventional here: the negation of dualistic thinking, the Monism,” the world or domain of nature is all that nonplurality of the world, and the non-differ- exists. Reality is a material unity of natural laws and ence of subject and object…although there processes. In this orientation, the defining principle [are] two other nondualities which are also could perhaps be put like this: “What you see is what closely related: first, what has been called the you get”—or else perhaps this: “When you’re dead, you’re identity of phenomena and Absolute, or the dead.” This point of view accounts for all the bodily- Mahayana equation of samsara and nirvana, based and mortal beliefs about existence. It motivates which can also be expressed as “the nonduality the individual to struggle and search for fulfillment in of duality and nonduality”; second, the possi- the context of the first three stages of life, especially as bility of a mystical unity between God and it culminates in the third stage of life and the develop- man. ment of the rational mind. Indeed, the period in The critique of thinking that employs dual- which this faculty of mind first most fully emerged in istic categories (being vs. nonbeing, pure vs. the West was dubbed the “Age of Enlightenment” impure, etc.) usually expands to encompass all (Tarnas, 1991). However, this depiction is a startling conceptual thinking, for such thinking acts as a misnomer. It actual fact, it represents the least of what superimposition which distorts our immediate could be called “lesser” enlightenments. experience. That is why we experience the Following upon this stage, “Conventional world dualistically in the second sense, as a col- Dualism” interjects an awareness and appreciation of lection of discrete objects (including me) inter- spiritual reality into that which is merely physical. acting causally in space and time. Negating According to this point of view, the world is made up dualistic thinking leads to experiencing the of a number of principal pairs, which, ultimately, world as a unity, variously called , includes God. Typically, God is paired with either the Dharmakaya, , the One Mind, and so on.… world or the psyche (e.g., Platonic Forms). Each half is This leads to the third sense of nonduality, the related to and even interrelated with the other—but denial that subject and object are truly distin- each half is also paradoxically conceived to be utterly guishable…which is…the root delusion that different than or inherently separate from the other. needs to be overcome. (Loy, 1998, pp. 17, 178) Consequently, the “goal” of each lesser (or dependent) half is to submit (and eventually ascend) to the greater In other words, dualistic thinking separates the (or higher) half. In other words, the obligation is for nonseparate unity of reality into component parts or the psyche (or even all of existence) to submit and categories (i.e., dualistic perception). Consequently, eventually ascend to “God” (i.e., the “Good”). As a reversing the process, by eliminating this separation, result, the individual traverses an immense hierarchy reverses the self/other dichotomy and returns the mul- of existence until they finally ascend to the pinnacle of titude of discrete objects to their pristine state—the , which is God-realization (Griffiths, 1991). original unity of reality—which was always already the This process takes place within the fourth and fifth case to begin with. stages of life, the subtle and essentially spiritual However, although the passage by Loy suggests domains of human development. Recently, the New that different “types” of nondualism are possible, what Age movement has sought to usher in what amounts

Nondualism and the Divine Domain 3

to a of Enlightenment, but has only actually Presence being understood and directly intuited to be succeeded in emulating one or another of the “lesser” actual (or really so)—and then perfectly or utterly enlightenments (see Wilber, 1995, 1999b).3 affirmed by direct identification with Consciousness Following upon this stage, the highest transcen- Itself. dental position begins to emerge, starting with the Avatar Adi Da speaks of this orientation to nond- point of view of “Primary Dualism”— for example,, ualism as follows: Jainism and Samkhaya Yoga (Larson, et al., 1987). This point of view and Process (which may fol- This position ushers in the sixth stage of life. low upon, or be “Uncovered” by, the point of According to the point of view of this position, the view and Process of “Secondary Non-Dualism,” totality of existence is a combination of only two pri- and which may even immediately follow upon, mary : Purusha and Prakriti. Purusha is tradi- or be “Uncovered” by, the point of view and tionally understood to be nonconditional and inher- Process of “Primary Dualism”) is the third (and ently perfect Being and Consciousness. Prakriti is tra- final, and Principal) possible point of view and ditionally understood to be objective , which, Process traditionally (and inherently) associated when modified, appears as the body, mind, and all with the sixth stage of life (and such great sixth objects or others. The associated with stage schools as have appeared in the form of this point of view requires the individual to separate the traditions of Advaitism, and also, secondar- from Prakriti, usually by willful ascetic disciplines, so ily, or with less directness, within the schools of that the individual might participate exclusively as some varieties of Buddhism, especially within Purusha. This orientation begins the process that takes the Mahayana and Vajrayana traditions, and, place within the sixth stage of life, the causal and ulti- but with even less directness, within some of the mate spiritual domain of human development. schools of Taoism). (2000b, p. 147) Following upon this stage, the first form of a truly nondual position appears. In “Secondary Non- The essential realization is that only Dualism” (or “Secondary Absolute Monism”), no Consciousness exists, whether “things” arise or not. If inherently independent or separate Purusha exists, “things” do arise, Consciousness is happy to partici- whether as an eternal and nonconditional, individual pate in them—why not? It is a play of life, and infinite- Self or, as some traditions would have it, an absolute ly amusing. The Love-Bliss characterizing this state Being or Consciousness Itself. Rather, the totality of exists in the Awareness, not in the arising. existence is only Prakriti, conditionally appearing as a Consequently, nothing is ever threatened or at risk for beginningless and endless continuum of causes and the sixth stage . They can afford to be humorous effects (Satorakashananda, 1977; Verma, 1993). The and amused by all that arises—none of it means any- spiritual practice associated with this point of view thing. Only the existence of Consciousness matters, indicates that Prakriti appears only as an ephemeral for in this existence is a direct realization of Divine and observable sequence of changes until, by the Love. Everything else pales in comparison. process of observation, insight, and self-pacification, Yet, the point of view of “Ultimate Non-Dualism” the inherent and original (or nirvanic) state of Prakriti is actually somewhat more complex than this. This is realized. However, a difficulty exists with this point position of nondualism not only originates in the sixth of view, for it seeks to accomplish incompatible pur- stage of life, but it can also lead to or culminate in the poses: to be released from both the illusory need to seventh stage of life. In such a case, exclusive attach- eternalize the conditional self and the equally illusory ment to Consciousness Itself is released and all of exis- need to annihilate the conditional self. tence is seen as the manifestation of this One Reality. This orientation is superseded by the ultimately So to speak, “Ultimate Non-Dualism” can be thought nondual position. In “Ultimate Non-Dualism” (or of as straddling the sixth and seventh stages, acting as “Primary Absolute Monism”), the tables are turned for a bridge between them. Avatar Adi Da also refers to the preceding position. In other words, no separate seventh stage “Ultimate Non-Dualism” as “Radical” and independent “objective energy” (i.e., Prakriti) Non-Dualism, indicating its immediate and direct exists, or any separate and independent body, mind, or association with the Divine Condition Itself. object at all. Rather, the totality of existence is only the Avatar Adi Da describes this orientation to nond- One and Absolute Purusha (i.e., Self-Existing and Self- ualism as follows: Radiant Consciousness Itself). The spiritual practice Most ultimately, this point of view and Process associated with this orientation involves Its Very (of “Ultimate Non-Dualism,” or “Primary

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Absolute Monism”) is (if it is, by Means Of My point of view of “Ultimate Non-Dualism”—with only Avatarically Self-Transmitted Divine Grace, certain passages within them suggestive of the more Most Perfectly Realized) the “Point of View” profound and all-pervasive Realization of “Radical” (and the Most Perfect Process) that (by all the Non-Dualism. Graceful Means I have Revealed and Given for Avatar Adi Da explains the difference between the sake of all who will be My devotees) estab- His unique revelation of the seventh stage of life and lishes and characterizes the seventh stage of life. the seventh stage intuitions of these premonitory texts And, because (from the thoroughly Non- as follows: Dualistic “Point of View” that necessarily char- The traditional premonitorily “seventh stage” acterizes the seventh stage of life) the “Ultimate texts are advanced sixth stage literatures that Absolute” Is both Self-Existing (As Absolute express a few philosophical conceptions (or yet Being Itself and Absolute Consciousness Itself) limited and incomplete intuitions) that sympa- and Self-Radiant (As Absolute, and Perfectly thetically resemble the characteristic seventh Subjective, Love-Bliss-Energy Itself)…indicat- stage Disposition (in and of itself), and (thus) ing (in each case) the One, Absolute, and Non- somehow foreshadow (rather than directly Separate (or Inherently All-Inclusive, or reflect, or directly express) the truly Most Perfectly Non-Exclusive) Real God, or , or Ultimate (or Transcendental, Inherently Reality. (Ibid., p. 148) Spiritual, and Most Perfectly Divine) “Point of View”.… [N]one of the traditional texts com- Avatar Adi Da frequently refers to this condition municate the full developmental and Yogic as “Open Eyes.” In this state, all conditionally manifest- details of the progressive seventh stage ed events and objects are spontaneously and inherent- Demonstration (of Divine Transfiguration, ly recognized to be illusory or merely apparent modi- Divine Transformation, and Divine fications of the Divine Fullness of Being Itself. The Indifference). Nor do they ever indicate (nor seventh stage of life is the Divinely Self-Radiant has any traditional Realizer ever Demonstrated) process by which all of conditional existence is “out- the Most Ultimate (or Final) Demonstration of shined” (see Adidam, 1991, pp. 707-708). In other the seventh stage of life (Which End-Sign Is words, body, mind, and world are no longer noticed— Divine Translation). Therefore, it is only by but not because the Divine Consciousness has with- Means of My own Avataric Divine Work and drawn or dissociated from manifest phenomena (i.e., Avataric Divine Word that the truly seventh sixth stage “Ultimate Non-Dualism”). Rather, the stage Revelation and Demonstration has Ecstatic Recognition of all arising phenomena (by the Appeared, to Complete the Great Tradition of Divine Self, as a modification of Itself) has become so mankind. (in press) intense that the “Bright,” Love-Blissful Radiance of Consciousness now Outshines all phenomena. The Illusion of Relatedness Therefore, all phenomena become immediately and The absence of the seventh stage point of view has directly recognized as nothing other than the Divine significant implications for any understanding of non- Condition Itself. dualism. The difficulty for most accounts of nondual- Although this kind of language might sound sim- ism, whether in the spiritual traditions or transperson- ilar to revelations made throughout the spiritual tradi- al psychology, is twofold: tions (e.g., Lankavatara Sutra, Avadhoota Gita, Tripura 1. They suggest that God is the goal of develop- Rahasya), they can be distinguished from the revela- ment, and tion of Avatar Adi Da in three significant respects:4 2. They misrepresent the actual mechanics where- 1. No historical text mentions all aspects of the by God manifests into human beings. seventh stage realization, 2. Certain aspects of the seventh stage realization Wilber’s spectrum theory offers an account of pre- appear in no historical texts at all, and cisely these misrepresented mechanics. In his spectrum 3. No historical text mentions only the realization theory, the development of evolution, climbing up the of the seventh stage of life. ladder of ascent—itself resulting from a prior, vertical deployment of involution, sliding down the ladder— Even the texts mentioned previously (among only can be traced through a hierarchy (i.e., holarchy) a handful of others) represent primarily the sixth stage involving several levels of being. Whereas involution

Nondualism and the Divine Domain 5

indicates preexisting states of deeper consciousness, Consciousness that Is God. It arises spontaneously, evolution initiates states of com- without cause or reason, and tends to persist, or else to ing into being. be repeated. If Consciousness identifies with this self- According to the —or the contraction, It will falsely presume that It is no longer common core of the world’s great wisdom tra- Itself but, instead, an illusion of Itself. It will regard ditions—Spirit manifests a universe by “throw- Itself to be other than, or separate from, Itself, simply ing itself out” or “emptying itself” to create existing as this very activity of painful self-contraction. soul, which condenses into mind, which con- In so doing, It will also tend to resolve the discomfort denses into body, which condenses into matter, of this separate state of being through attention and the densest form of all. Each of those levels is falsely presume that It is, therefore, related to Itself, still a level of Spirit, but each is a reduced or across the non-existent gulf of this (apparent) separate- “stepped down” version of Spirit. At the end of ness. Yet, there is still only prior Reality (which the Self that process of involution, all of the higher continues to actually Be). This tension of separation dimensions are enfolded, as potential, in the goes both ways, like a rubber band stretched taut, lowest material realm. And once the material simultaneously pulled both toward and away. world blows into existence (with, say, the Big Consequently, the Self can only feel its own, inherent Bang), then the reverse process—or evolu- feeling of Love-Bliss when it relaxes this contracted tion—can occur, moving from matter to living state, releasing the Illusion of Relatedness into what is bodies to symbolic to luminous to its own, true state of Consciousness—as God, mean- pure Spirit itself.… Each level is a whole that is while, continues to merely exist in a Blissful state of also part of a larger whole (each level or struc- Awareness of all that is arising. ture is a whole/part or holon). In other words, All that appears to be not-Consciousness (or an each evolutionary unfolding transcends but object of Consciousness) is an apparition pro- includes its predecessor(s), with Spirit tran- duced by apparent modification (or sponta- scending and including absolutely everything. neous contraction and perturbation) of the (Wilber, 1999a, p. 10) inherent Radiance (or Native Love-Bliss) of Consciousness Itself.… However, once objects However, although involution and evolution are (or conditions) arise, they tend to persist (or to intrinsic processes of human life, they do not truly demand repetition)—and Consciousness may, indicate the mechanics whereby God manifests into therefore, tend to dwell on them with fascina- human beings. Indeed, Realizing God involves one in tion.… All of this arising is (in itself—or sepa- a different dynamic than that of involution and evolu- rately) an illusion—the principal signs of which tion entirely. The process of “Radical” Non-Dual are the presumption of relatedness (and of “dif- Enlightenment is far from easy, for embarking upon ference”), the presumption of a separate self… this process immediately embroils one in a perplexing (Adi Da, 2001a, pp. 346-347) paradox: nirvana and samsara are the same. Yet, this paradox exists only on the samsara side of the equa- Consequently, two aspects of reality come to exist, tion, not that which is God. Therefore, the paradox engaged in an intense paradox of God and Self, respec- can be resolved in this way: There is only God—even tively—the latter tussling with the former in a struggle if spread upon the illusory levels of mind (or samsara). over the sovereignty of its assumed identity. However, Whereas God is Reality, mind is illusion. That very this dynamic tension surrounds a further process aris- defining feature is precisely how they can both be— ing within its midst. The two aspects of the paradox and not be—one and the same. Although it is true that originally defined as God and Self are simultaneously the illusion exists, nonetheless, it’s not real. It’s an imi- delineated further into that of Self and Other, the latter tation (and, therefore, an imposter) of what Is Real: compensating the former for its comprised identity. God. The two exist as a duality—within nondualism. From here, the duality of this simultaneous para- Whereas the one Is God, the other is merely arising in dox (God/Self and Self/Other) further extends itself (and as) God. through all the levels of being (i.e., involution). The Consequently, the mechanics of human manifes- entire range of the human individual’s various levels of tation actually occur as follows: There is only God. The being are nothing but a diminution of the fundamen- causal Self comes into being as an utterly spontaneous tal Reality that is God, laboring against Itself and what contraction occurring in the pure state of is Its own True and Real state. This diminution takes

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place within mind, which is not other than the illu- principles.5 sions of S/self that comprise it. In other words, the This confusion probably manifests itself most S/self is an alternative to God, lived out in its various commonly in a concept typically attributed to Judeo- levels and diminutions. There is a price to be paid for Christian : the Fall of Man. Contrary to the this error, which is continually lived out in the suffer- biblical account, Wilber speaks of the “Fall” this way: ing of every life, for the activity of contraction in the “Thus, involution is not something that merely or midst of the Living Love-Bliss that is God is painful— even especially occurred prior to birth or in some dis- resulting in nothing but the loss of the Love and tant cosmological past. Involution is actually said to be Happiness of True Being. Further, it is an activity occurring right now, in this moment, as we separate or that every individual is presently doing. Even now. alienate ourselves from Ground and Source. For This “sequence” of simultaneous paradox ulti- moment to moment, we move away from Spirit, we mately traces out the agony of humanity’s suffering. involve, we descend; and thus we must return to The two are self-contained, one within the other, like Source and Self—we must grow and evolve to reverse the hard and brusque case of a nut, with the worm in the Fall” (1990, p. 125). However, like the Judeo- its seed. The two unfold in their turn, like steps ever Christian account, this passage suggests that the “Fall” diminishing—one turning away, even in facing itself; operates according to dynamics similar to gravity, such while the other, in turning away, turns against itself. that the individual plummets through the levels of Each is writhing upon the pillars of its own end of the being on their way to birth—as if Falling from the sky dichotomy. Indeed, even as the causal Self emerges of heaven en route to an impact with the Earth. into awareness, this fundamental separation is still Therefore, this process could be thought of as a “verti- present. However, this is ultimately just an illusion. It cal” Fall. Only in this sense does the idea of growing could all be understood differently. and evolving so as to reverse the Fall makes any sense. If the separate “I” and its separate “other” are However, the Fall could be understood very differ- Most Perfectly Relinquished (or Most Perfectly ently—as the Illusion of Relatedness. In this sense, the transcended), such that the complex presump- Fall could be thought of as a “horizontal” (i.e., lateral) tion of separate “I” and separate “other” (or of process, taking place at every level of being equally. the feeling of relatedness itself) is transcended Indeed, the Fall that is involution actually falls through (and is not superimposed on what otherwise the Fall that is the Illusion of Relatedness—which pre- arises, or on what is otherwise perceived condi- cedes it and pervades it all along its descending path. tionally)—then what arises? Involution arises as a consequence of the Illusion of This Unique and Original Freedom may Relatedness, tracing out its trajectory based on this be likened to the perception of waves from the more fundamental gesture within God and Reality— point of view of the ocean (as compared to the and does so at every level of its descent. The causal Self perception of waves from the point of view of Falls away from God and then, having thus Fallen in any single wave).… There are no separate this sense, now Falls through the involuted levels of waters in the seas, but every wave or motion being. Consequently, reversing the Fall that is the folds in one another on the Deep.… Such is the Illusion of Relatedness occurs irrespective of growth Disposition of the only-by-me Revealed and and evolution. Instead, it is a matter of not Falling in Given seventh stage of life. (Ibid., pp. 344-345) the first place—which requires no additional effort or process to reverse it—precisely because one has not Most accounts of spirituality and nondualism are Fallen. problematic, precisely because they attempt to resolve the paradox from the side that is the ego-“I”—but not “Radical” Non-Dualism that which is God. In other words, they try to make Much of the confusion surrounding nondualism sense of the paradox from within the parameters of the can be cleared up by considering an ambiguity in the paradox, which is, certainly, a futile effort. However, principal term of the discussion: consciousness. The God can be understood only on the other side of the usual definition of consciousness (as opposed to paradox, prior to its formation. Put somewhat differ- unconsciousness) does not mean Consciousness ently, the ego-“I” consists essentially of lack and is Itself—indeed, precisely because it derives its empty, imploded inward upon itself; whereas God is as an alternative to unconsciousness. Consciousness is full and effulgent—indeed, radiating Ecstatically to usually thought of as a state of awareness, that is to say, Infinity. Clearly, the two operate upon very different the ability to “notice” things. However, Consciousness

Nondualism and the Divine Domain 7

Itself is not aware of things. Conventional notions of This passage is notable for it presents an excellent consciousness associate it with an object, over against example of the “witness” consciousness associated with which that consciousness can be said to be aware. But the causal Self and the sixth stage of life. However, it Consciousness Itself is more primal than that. It sim- does not indicate “Radical” Non-Dual consciousness, ply is Awareness. To be aware of something is to attend which is associated with Divine Being and the seventh to it—and is, therefore, attention itself, the of stage of life. In other words, this passage is an excellent the Illusion of Relatedness. Perhaps one way to clarify example of what could be called the “lesser” enlighten- this distinction is by comparing it to the principal ment associated with sixth stage “Ultimate Non- therapeutic imperative of psychoanalysis: making the Dualism”. Although this state represents an extraordi- unconscious conscious (Pulver, 1995). When all nary level of being, nonetheless, it is not “Radical” unconscious (not to say, subconscious and self-con- Non-Dual Being. scious) aspects of S/self are made conscious, then there The confusion Wilber makes is in attributing is only Consciousness Itself. Consciousness Itself (i.e., “Consciousness as Such”) The epistemological position of simple awareness with one or another of the various modes of possible is typically referred to in the spiritual traditions as awareness: waking, dreaming, or sleeping. However, “witness” consciousness. However, such a position rep- the “Radical” Non-Dual state of Enlightenment actu- resents the point of view of the sixth stage of life (e.g., ally represents the of each level of Shankara, 1979). Here, the individual no longer per- being—whether waking, dreaming, or sleeping. “The ceives and understands experience from the point of Right Side Of The Heart Is The Base Of the state of view of the lower self or even the subtle Self. Rather, deep sleep…(And The Right Side Of The Heart…Is the individual participates in experience as the causal Fully Awakened, or Most Perfectly Resolved In Its Self, identified with the very consciousness that is Perfect Source…The Most Ultimate and Inherently observing all that arises. In that state, one takes the Most Perfect Awakening Of Perfectly Subjective position of the “witness,” merely observing all that Transcendental, Spiritual, and Divine Consciousness exists—even while they perhaps continue to partici- Itself) (Adi Da, 2000b, p. 223).6 Even deep, dreamless pate in the events of life. This is the beginning of the sleep arises—and is ultimately Awakened and ultimate stages of life. Resolved—in the Ultimate Source of Being that is Wilber conceives of this state of consciousness as Consciousness Itself. follows: However, more is at stake in Wilber’s point of view I became extremely serious about meditation than this, for he also makes the fundamental error practice when I read the following line from the associated with the sixth stage of life: regarding the illustrious Sri Ramana Maharshi: “That which sixth stage to be the culminating denouement of exis- is not present in deep dreamless sleep is not tence. Yet, Wilber also suggests that an even more pro- real”.… That is a shocking statement, because found dimension of being exists beyond this: the non- basically there is nothing—literally nothing— dual reality out of which all manifest existence arises. in the deep dreamless state.… Ultimate reality Although this latter comment might sound like (or Spirit), Ramana said…must also be fully “Radical” Non-Dualism, a curious quality is associat- present in deep dreamless sleep, and anything ed with it. Wilber has both manifest and unmanifest that is not present in deep dreamless sleep is not existence refer to the same level of being. But, in so ultimate reality.… Thus, if we want to realize doing, Wilber only reduces the seventh stage to the our supreme identity with Spirit, we will have sixth stage, which is a version of what Avatar Adi Da to plug ourselves into this current of constant calls the sixth stage error. In trying to have it both consciousness, and follow it through all changes ways, the result is to confuse them both. of state—waking, dreaming, sleeping. This will: Wilber put it this way: 1) strip us of an exclusive identification with [This] brings us to the most notorious paradox any of those states (such as the body, the mind, in the perennial philosophy. We have seen that the ego, or the soul), and 2) allow us to recog- the wisdom traditions subscribe to the notion nize and identify with that which is constant— that reality manifests in levels or dimensions, or timeless—through all of those states, namely with each higher dimension being more inclu- Consciousness as Such, by any other name, sive and therefore “closer” to the absolute total- timeless Spirit. (2000b, pp. 64-65) ity of Godhead or Spirit. In this sense, Spirit is the summit of being, the highest rung on the

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ladder of evolution. But it is also true that Spirit confusion is easy to make and, indeed, stems from the is the wood out of which the entire ladder and all traditional understanding of nondualism. That is to its rungs are made. Spirit is the suchness, the say, nondualism is typically thought to result whenev- isness, the essence of each and every thing that er the self/other distinction is eliminated. But such is exists. not the case for “Radical” Non-Dualism. Only the The first aspect, the highest-rung aspect, is other is dissolved in the elimination of the self/other the transcendental nature of Spirit—it far sur- distinction—not the causal Self, which is to say, the passes any “worldly” or creaturely or finite Illusion of Relatedness. What actually results for hav- things. The entire earth (or even universe) ing eliminated the self/other distinction is not could be destroyed, and Spirit would remain. “Radical” Non-Dualism, but merely a partial aspect of The second aspect, the wood aspect, is the reality: the Self. Although the elimination of the immanent nature of Spirit—Spirit is equally self/other distinction has been traditionally associated and totally present in all manifest things and with the emergence of what might be thought to be events, in nature, in culture, in heaven and on “Radical” Non-Dualism, such is simply not the case. A earth, with no partiality. From this angle, no subtle dualism yet remains: Self and God. The forms of phenomenon whatsoever is closer to Spirit than dualism are not resolved until the entire S/self structure another, for all are equally “made of” Spirit. is eliminated, dissolved in the True and “Radically” Thus Spirit is both the highest goal of all devel- Non-Dual Enlightenment of Real God. Simply put, opment and evolution, and the ground of the the real significance of the sixth stage error is this: con- entire sequence, as present fully at the begin- fusing the causal Self for Real God. ning as at the end. Spirit is prior to this world, In another context, Wilber has correctly identified but not other to this world. (1997, pp. 43-44) the ultimate significance of this difference, by para- (emphasis in the original) phrasing Avatar Adi Da’s own revelation about it: Adi Da…originally taught nothing but “the The sixth stage error is most clearly indicated by path of understanding”: not a way to attain this passage and can be seen as comprised of two parts: enlightenment, but an inquiry into why you the term “spirit” is used ambiguously—to indicate want to attain enlightenment in the first place. both Self and God—and, further, the goal of the stages The very desire to seek enlightenment is in fact of life is attributed to both Self and God. Wilber sees nothing but the grasping tendency of the ego his theory as an attempt to align with spiritual presen- itself, and thus the very search for enlighten- tations made traditionally: “That simple witnessing ment prevents it. The “perfect practice” is there- awareness, the traditions maintain, is Spirit itself, is the fore not to search for enlightenment, but to enlightened mind itself, is Buddha-nature itself, is God inquire into the motive for seeking itself. You itself, in its entirety.… Thus, according to the tradi- obviously seek in order to avoid the present, tions, getting in touch with Spirit or God…is your and yet the present alone holds the answer: to own simple witnessing awareness” (Ibid., p. 287). seek forever is to miss the point forever. You However, a significant problem exists with this: the always already ARE enlightened Spirit, and spiritual traditions are in error. Consequently, nothing therefore to seek Spirit is simply to deny Spirit. is gained by being so aligned. Yet, the error is not so You can no more attain Spirit than you can much a mistaken notion—for it does accurately repre- attain your feet or acquire your lungs.… [T]hus sent the casual Self—as an error of omission, failing to seeking Spirit is exactly that which prevents accurately represent God. Virtually no precedence for realization. (1997, p. 26) the seventh stage revelation is present in the spiritual traditions, apart from a handful of texts that are pre- Yet, Wilber has not applied this same understand- monitory in nature.7 ing to his own theory, for it is precisely the act of set- Wilber collapses the sixth and seventh stages ting God up as a goal that inserts seeking into the together, claiming that nondual reality is essentially equation—and eliminates God thereby. Further, comprised of two aspects: goal and ground. However, Wilber makes a different sort of error in his comments, only the latter applies to “Radical” Non-Dual Reality as well, suggesting that “you always already are enlight- (i.e., Real God). The former applies to the causal Self ened Spirit.” However, the truth is this: even though alone (i.e., sixth stage “Ultimate” Non-Dualism), and you are always already God, you are not always already this is what makes all the difference. Nonetheless, this Enlightened (at least, certainly, in terms of “Radical”

Nondualism and the Divine Domain 9

Non-Dualism). Indeed, it is precisely the fact that you the asana of ‘Ruchira Avatara Bhava’ (or the love- are suffering a “veil of ignorance” that indicates your ‘Intoxication’ of true devotion to Me) is a devotional, need to be Enlightened. God is your true state—but Yogic gesture in heart-Communion with Me” (Adi Da, the Illusion of Relatedness is also true of you, and what 2000a, p. 325). This Bhava is available to every indi- requires elimination in the process of “Radical” Non- vidual at any time, not just those in the higher stages Dual Enlightenment. Wilber simply has no account of of life. However, it is accessed only through the spiri- the Illusion of Relatedness in his theory. Although tual process of and devotion—precisely Wilber states that you can “no more attain Spirit than because the Blessing of Bhava is Given as a Gift, to you can attain your feet or acquire your lungs,” attain- everyone. Therefore, it must be received as a Gift—and ing Spirit is precisely what is meant by the Great Path given in return. of Return he is advocating. Unfortunately, Wilber’s concept of transcendence Ironically, conceiving of consciousness as if a is at odds with this revelation. Although Wilber “spectrum” only ends up undermining the nondual includes a “Unity Consciousness” in his formulations reality it is intended to advocate. Indeed, the metaphor of the ultimate ground of existence, his emphasis and of a spectrum is really only useful in conceiving of the orientation all point toward the moving from one level involuted/evoluted levels of being on this side of the of consciousness to another—rather than the immedi- Illusion of Relatedness. Avatar Adi Da (1997, 2001b) ate and direct immersion into Consciousness Itself. frequently speaks of “Radical” Non-Dual Reality as Self-transcendence (or self-transformation)…is being a state of “Brightness”—which is a state of not just a communion, self-adaptation, or asso- unfathomably Blissful Light, without form or function ciation.… In self-adaptation or communion, or any referents to dilute it. It is by way of the Illusion one finds oneself to be part of a larger whole; in of Relatedness that this “Brightness” is corrupted and self-transformation one becomes a new whole, transmuted into a spectrum—as if by a prism. The dif- which has its own new forms of (relative ference between the seventh stage account of this autonomy) and communion.… Eros, as process and the sixth stage is that the sixth stage sees Socrates (Plato) uses the term, is essentially the prior unity of Light while within the prism. what we have been calling self-transcendence, Although this witnessing of reality exists prior to the the very motor of Ascent or development or Light’s transmutation into a spectrum, it does not exist evolution: the finding of ever-higher self-identi- prior to the Light’s entering the prism. In other words, ty with ever-wider embrace of others. And the the sixth stage is still captivated by the mechanics of opposite of that was regression or dissolution, a the prism—even as the “Brightness” exists within it. move downward to less unity, more fragmenta- Although the Light has not yet transmuted into the tion (what we called the self-dissolution factor, spectrum, nonetheless, the forces are building by tenet 2d). (Wilber, 1995, pp. 42, 335) which it will do so. The seventh stage, on the other hand, exists as the absolute purity of “Brightness,” on For Wilber, the choice is to either ascend—and the other side of the prism, before its dreadful mechan- develop into greater embrace and unity—or else ics of incarnation even come to exist—and, indeed, descend—and disintegrate into greater fragmentation remains even after the fact, in the that they do. and regression. What he fails to appreciate, however, is a third option: transcend—into direct and immediate S/self-Transcendence and Real-God-Realization communion with God. In fact, “Radical” Non- Perhaps the most difficult part of understanding Dualism has nothing to do with progression of any the seventh stage of life is that it does not “follow” the kind, whether ascension or descension—or, indeed, sixth stage, as if another level of construction in the even an integration of the two. Transcendence, in this overall holarchy. Rather, the seventh stage of life is the sense, is a matter of releasing one’s hold on life and its context of every stage, including the sixth. developmental trajectory. Unfortunately, Wilber has Consequently, the seventh stage is present as much at the process go a step further, attaching to the next the beginning as in the culmination of the holarchy. higher level of development. But the whole point of Further, this context can be accessed at every stage— transcendence is the release—disengaging one’s affilia- directly and immediately. And to do so captivates one tion and identification with their particular level of in a swoon and rapture of God’s Love-Bliss: being (that is to say, all levels of being). “Therefore, the only right asana is utter ‘in-love’ of The conundrum of Wilber’s spectrum theory Me, unconditional love-feeling of Me. Fundamentally, could perhaps be put this way: although holons consist

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of God, they do not actually comprise God. That is to It arises in God. The Illusion of Relatedness yet sepa- say, no assembly or arrangement of holons—even ones rates the two. that integrate into higher levels of the holarchy—will However, as involution proceeds, this rung does, ever result in God. Indeed, holons are nothing but the indeed, “throw itself out” into further levels—each one effect of the Illusion of Relatedness having taken place. of which simply a continuation of the causal rung. To In other words, the difficulty for Wilber’s theory is suggest that the “ladder” is the origin of “each rung” is this: seventh stage “Ultimate Non-Dualism” is mistak- misleading—at least in the same sense that God Is the en for the collapse of the self/other distinction—when Source and Substance of all existence. Although the seventh stage “Ultimate Non-Dualism” is, in reality, language sounds similar, the dynamic underlying them the collapse of the Self/God distinction. is entirely different. It is the causal stage that is the ori- Avatar Adi Da puts it this way: gin of each subsequent rung of the ladder, “stretching” Because each and all of the first six stages of out into ever diminished forms until it finally reaches life are based on (and identical to) egoity (or bottom. It is in this manner that it makes sense to self-contraction, or separate and separative speak of an “origin” and a “goal” to existence—for the point of view) itself, not any one (or even the whole developmental sequence is really nothing more collective of all) of the first six stages of life than the causal rung expanding and contracting upon directly (and Most Perfectly) Realizes (or Is the itself. Inherently egoless and Inherently Most Perfect Avatar Adi Da makes use of a different metaphor Realization and the Inherently egoless and entirely to speak of “Radical” Non-Dual Reality: the Inherently Most Perfect Demonstration of) waves of the ocean. Each apparently separate entity or Reality, Truth, or Real God. being is nothing but a wave—comprised of the same I Say Only Reality Itself (Which Is, Always water as every other wave and, indeed, the entire Already, The One, and Indivisible, and ocean. No real difference or separation between Indestructible, and Inherently egoless Case) Is them—at least on the level of the ocean. But on the (Self-Evidently, and Really) Divine, and True, level of the waves, it seems that there is no end to the and Truth (or Real God) Itself.… I Say the only difference and separation, as they appear to spread out Real God (or Truth Itself) Is the One and Only in all directions. For the sake of sorting out the essen- and Inherently Non-Dual Reality (Itself)— tial difference between these two metaphors, imagine Which Is the Inherently egoless, and Utterly there are only six waves in the ocean. Further, imagine Indivisible, and Perfectly Subjective, and that five of these waves have all emerged, or descend- Indestructibly Non-Objective Source- ed, out of the original sixth wave. In fact, imagine that Condition and Self-Condition of All and all. these waves are all somehow connected together, assem- (2000b, pp. 250, 295) bled by the very fact that they inhere in one another. All the waves of the ocean can be thought of as an Wilber likens the situation relative to nondualism immense matrix (or else spectrum), aligned together to that of a ladder (if not, indeed, a river). However, and arising, level upon level, into an ascending hierar- this is something of a pantheistic (i.e., “Secondary chy. As can be seen, this arrangement is exactly that of Non-Dualism”) view in which the mere aggregate of a ladder. However, there is more to existence than component parts represents God and Reality—where- merely this ladder. Wilber is correct in asserting that as, in truth, God and Reality are other than the ladder. there is a ladder of existence—it is just that the ladder That is to say, the ladder itself arises within God, only is floating in the ocean! And, therefore, its rungs are not then to divide into its corresponding rungs. Wilber actually comprised of wood—they’re comprised of states that the ladder gives a good description of man- water.8 ifest existence because the highest rung of the ladder The true significance of this arrangement suggests and, indeed, the very wood of which it is made are, in that there is only one way to Realize God or “Radical” essence, the very same thing: Spirit. However, this Non-Dual Enlightenment: one must leave the ladder. statement is based on an illusion, which can be sorted Yet, to do so involves a concomitant—and Ecstatic— out in the following way: when the highest rung of the activity: submit to being absorbed back into the ocean. ladder (i.e., causal Self) originally emerges, that is all One must release their attachment (i.e., addiction) to the ladder there is. At this causal point of “origin,” it is manifest existence and submit to God. But this is exact- easy to see how the wood and the rung are identical— ly what the ego-“I” loathes to do (Vitz, 1994)—and they are all there is. Still, this causal rung is not God. for good reason. To release one’s hold on manifest exis-

Nondualism and the Divine Domain 11

tence is to die. However, the difference between this only reaches the top rung. There is nowhere else to go spiritual realization and the misguided judgment of so in scaling the ladder but the top rung. And, more to many unfortunate souls who have made headlines in the point, mistakenly thinking that God-Realization recent years requires an understanding of exactly what involves “climbing” out of samsara only ends up it is that must die: the ego-“I”—not the human body. obscuring the real process of God-Realization. It is the ego-“I” that stands between S/self and God— Although Wilber claims you must first climb the lad- and it does so at every stage of life, including the sixth der, so as to position yourself to discard it, the truth is stage (however subtle its presence at that point). To you must discard the ladder right now, nevermind your overcome the Illusion of Relatedness one must come apparent unpreparedness to do so. And the same is to a dual understanding: 1) realize that the ego-“I” is true at every stage of life—indeed, even that of the actually an obstruction to God (and, therefore, a causal, sixth stage sage. In other words, you don’t need painful denial of Ecstasy), and 2) realize that this is to experience the ladder first to discard it (at any or all something you are doing—even right now. of its rungs). You need only to understand it. It is at this Consequently, the true means to God-Realization is point that you discard the ladder—when you under- simple: stop doing it! No amount of development will stand that it is unnecessary. ever ease or replace this obligation, for even the sixth Indeed, contrary to Wilber’s account, at the point stage of life has its own sense of ego-“I” to overcome. of one’s “highest climb,” a surprising development The S/self in its entirety must accept and submit to could be said to occur: the ladder is not actually dis- being absorbed into God. In a manner of speaking, carded. Rather, it collapses, something like a telescope, there is really only one means to God-Realization: you each rung simply enfolding within the others until must take the “plunge”! only one is left. To think that no more ladder exists Any other understanding only confuses the issue. simply because only one rung is left is an illusion. The Wilber speaks of the ladder metaphor in this manner: causal, sixth stage sage—no matter how truly illustri- “But according to the traditions, it is exactly (and ous and profound—is simply perched upon their final only) by understanding the hierarchical nature of sam- plank of wood, so close to the ocean that they are sara that we can in fact climb out of it, a ladder dis- everything except immersed within it. It is all around carded only after having served its extraordinary pur- them, yet, this one, final piece of wood keeps them pose” (1997, p. 45). Perhaps nowhere is the contrast buoyed. between the Great Tradition and “Radical” Non- “Radical” Non-Dualism and the seventh stage of Dualism more evident than in this passage, for life, on the other hand, yield an entirely different par- Enlightenment actually occurs based upon an entirely ticipation in Reality: different dynamic. In the only-by-Me Revealed and Given seventh [T]he “radical” approach to Realization of stage of life, all conditions (or all motions, or Reality (or Truth, or Real God) is not to go patterns, or waves of My Avatarically Self- gradually “higher and higher” (and, thus, more Transmitted Divine Spirit-Energy) Are (each in and more “away”), but (by surrendering your its moment) Divinely Self-Recognized On and “self,” or total body-mind, to Me—just as it is, In and As the Deep (or Self-Existing and Self- in place) to directly enter into heart- Radiant Consciousness Itself.… Therefore, Communion with Me (the Avataric Self- Deep (Inherently egoless, and Self-Evidently Revelation of the Reality, or Truth, That Is the Divine) Self-Recognition Realizes Only Self- Only Real God), and (in this Manner) to Existing and Self-Radiant Love-Bliss where the Realize Reality, Truth, or Real God In Place (or conditional patterns of merely apparent modifi- As That Which Is Always Already The Case, cation rise and fall in their folds. Where and As you Are, Most Perfectly Beyond At first, this Realization Shines in the and Prior to ego-“I,” or the act of self-contrac- world and Plays “Bright” Demonstrations on tion, or of “differentiation,” which act is the the waves.… At last, The “Brightness” Is prismatic fault that Breaks the Light, or envi- Indifferent (Beyond “difference”) In the sions It as seeming two, and more). (Adi Da, Deep—There, Where Primitive relatedness Is 2000a, p. 276) Freely Drowned. And, When “Bright” Self- Recognition Rests Most Deeply In Its Put somewhat differently, the error of the Great Fathomless Shine, the Play of motions Is Tradition is this: in having climbed the ladder, one Translated In Love-Bliss, Pervasive In the

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Water-Stand—and, like a Sea of Blankets, All References the Deep Unfolds To Waken In the Once Adi Da (1991). The Dawn Horse Testament. Middletown, Neglected (Now Un-Covered) Light of Self- CA: Dawn Horse Press. Illuminated and Eternal Day. (Adi Da, 2001a, Adi Da (1997). Drifted in the deeper land. Middletown, CA: pp. 345, 346) Dawn Horse Press. Adi Da (2000a). Hridaya (Four Thorns of Heart- Instruction). In The Five Books of the Adidam Revelation Conclusion (Book Four). Middletown, CA: Dawn Horse Press. God both is and is not the S/self, and understand- Adi Da (2000b). The seven stages of life. In The Seventeen ing this fundamental paradox is the only means by Companions of the True Dawn Horse (Book Ten). which one can understand their true relationship to Middletown, CA: Dawn Horse Press. God. Merely considering the S/self to be God— Adi Da (2001a). Eleutherios. In The Five Books of the indeed, even as it exists at the truly profound level of Adidam Revelation (Book Five). Middletown, CA: the causal Self—only trivializes the very real dynamic Dawn Horse Press. of separation that exists in its midst, for the S/self is Adi Da (2001b). Real God Is the Indivisible Oneness of also not God. One cannot Realize God by pretending Unbroken Light. In The Seventeen Companions of the the difference between them does not exist. One can True Dawn Horse (Book One). Middletown, CA: Dawn Realize God only by eliminating that difference— Horse Press. which is only one’s own doing, nevermind how spon- Adi Da (in press). The unique sixth stage foreshadowings of taneous and without reason. the Only-By-Me revealed and demonstrated and given Clearly, confusing the sixth and seventh stages is seventh stage of life. In The Basket of Tolerance. easy to do, for the difference between them is extreme- Middletown, CA: Dawn Horse Press. ly subtle. Yet, this difference is of ultimate significance. Adidam (Eds.) (1991). Notes. In The Dawn Horse The state that Wilber advocates as nondual is really Testament. Middletown, CA: Dawn Horse Press. nothing more than the causal Self emerging in the Assagioli, R. (1965). Psychosynthesis. New York: Viking. midst of the collapse of the self/other duality. Wilber Beck, D.E. & Cowan, C.C. (1996). Spiral dynamics. (2000b) refers to this state as the “Unborn.” To see how Oxford, UK: Blackwell Publishers. this reference could be made is understandable, for the Chopra, D. (1995). The seven spiritual laws of success. San causal Self does exist prior to involution (i.e., prior to Rafael, CA: Amber-Allen Publishing. being “born” as the various levels of being). However, Cohen, A. (2002). Living enlightenment. Lenox, MA: it does not exist prior to the Illusion of Relatedness— Press. nor, therefore, as Real God. Although the “Unborn” is Cohen, A. & Wilber, K. (2002). The and the pandit: an utterly profound state of reality, its realization is Andrew Cohen and Ken Wilber in dialogue. What is predicated upon the development—rather than the dis- Enlightenment? 22, 39-49. solution—of manifest being. But it is the latter that Conze, E. (1962). Buddhist thought in India. London: Allen makes the difference. Ultimately, God-Realization is a and Unwin. matter of being absorbed into that which is truly Daniels, B. (1999). In appreciation of Wilber’s Unmanifest. The traditions have, at most, only intuit- spectrum/quadrant theory. Internet: BurtonDaniels.com. ed the seventh stage of life. They have not fully Daniels, B. (2003a). The “Apex” Paradox: The role of the ego Embodied it, as is the case with Avatar Adi Da. This is in psychology and spirituality and its implications for clin- precisely why Avatar Adi Da is the unique and only ical practice (Vol. I: The abundant ego). Lincoln, NE: means to seventh stage God-Realization—for He Is Writer’s Showcase. That Very Reality which is to be Realized. Daniels, B. (2003b). The “Apex” Paradox: The role of the ego in psychology and spirituality and its implications for clin- ical practice (Vol. II: The aberrant ego). Lincoln, NE: Writer’s Showcase. Deutsche, E. (1966). . Honolulu, HI: East- West Center Press. Firman, J. & Gila, A. (1997). The primal wound. Albany, NY: State Univ. of New York Press. Griffiths, B. (1991). Vedanta and Christian . Clearlake, CA: Dawn Horse Press.

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Hegel, G.W. (1993). The Essential Writings (F.G. Weiss, Footnotes Ed.). New York: HarperCollins. 1This sequence of S/self structure is summarized in Husserl, E. (1960). Cartesian meditations (D. Cairns, Wilber (1995, 2000) as follows: spirit, soul, mind, body, mat- Trans.). The Hague: Martinus Nijhoff. ter. Avatar Adi Da (2001a) agrees with this five-tier structure Jung, C.G. (1919/1971). Instinct and the unconscious. In overall. However, there is a significant difference in the two The Collected Works of C.G. Jung (Vol. 8). Princeton, NJ: schemas. He depicts this sequence as consisting of the fol- Princeton Univ. Press. lowing levels of being: causal, subtle, mental, etheric, and Jung, C. G. (1964). Man and his symbols. New York: Dell. gross. Indeed, Avatar Adi Da indicates that there are three Larson, G. J., Potter, K. H., & Bhattacharya, R. S. (Eds.) basic tiers overall, as the subtle actually subsumes the men- (1987). Encyclopedia of (Vol. 4). tal and etheric within it. Structurally, there is a significant Princeton, NJ: Princeton Press. difference between the two schemas, for the emotions (i.e., Lee, C. (2003). Adi Da: The promised God-Man is here. etheric level) are omitted in Wilber’s model, while the levels Middletown, CA: Dawn Horse Press. of “body” and “matter” are differentiated into the two low- Loy, D. (1998). Nonduality. Amherst, NY: Humanity est levels instead. As a way of clarifying what Wilber means Books. by his nomenclature, a somewhat simplistic correlation can Muzuka, E. (1990). Object relations theory, Buddhism, and be drawn between these levels of being and certain domains the self: Synthesis of Eastern and Western approaches. of science: matter represents physics and geology; body rep- International Philosophical Quarterly, 30(1), 59-74. resents chemistry and biology; and mind represents psychol- Pulver, S.E. (1995). The technique of psychoanalysis prop- ogy and sociology. Unfortunately, at this time science has no er. In B.E. Moore & B.D. Fine (Eds.), Psychoanalysis: correlates for the subtle and causal levels of being (i.e., soul The Major Concepts. New Haven, CT: Yale Univ. Press. and spirit). The schema of these levels of being relates to Rama, S., Ballentine, R, & Ajaya, S. (1998). Yoga and psy- Avatar Adi Da’s revelation of the seven stages of life as fol- chotherapy. Honesdale, PA : Himalayan Pubs. lows: the first three stages of life conform to the gross, ether- Sartre, J. P. (1957). The transcendence of the ego (F. Williams ic, and lower mental levels, respectively; the fourth stage of & R. Kirkpatrick, Trans.). New York: Noonday Press. life is a transitional state between the lower and higher lev- Satorakashananda (1977). The goal and the way. St. Louis, els; the fifth stage of life conforms to the higher mind of the MO: Vedanta Society. subtle level; and the sixth stage of life conforms to the pri- Shankara (1979). A thousand teachings (M. Sengaku, mal Self of the causal level. The seventh stage of life sub- Trans.). Tokyo: Univ. of Tokyo Press. sumes them all as the inherent Substance and Source- Suzuki, D.T. (1968). Studies in the Lankavatara Sutra. Condition of Existence. London: Routledge and Kegan-Paul. 2For a fuller account of the S/self, especially as it relates Tarnas, R. (1991). The passion of the western mind. New to the ego, see Daniels (2003a, b). York: Ballantine Books. 3However, note that even in being “lesser,” the states of Verma, C. (1993). Buddhist phenomenology. Columbia, spiritual attainment emulated here are profound and exhalt- MO: South Asia Books. ed levels of being and should not be dismissed or taken Vitz, P. (1994). Psychology as religion (2nd ed.). Grand lightly. Although they fall short of the most profound level Rapids, MI: William B. Eerdmans Publishing Co. of Enlightenment—“Radical” Non-Dualism and the sev- Wilber, K. (1990). Two patterns of transcendence: A reply enth stage of life—they, nonetheless, represent extraordi- to Washburn. Journal of , 30(3), nary states of awareness, far exceeding those attained by the 113-136. vast majority of humanity at this time. Indeed, the remark- Wilber, K. (1995). Sex, ecology, spirituality. & able few capable of attaining these stages of life represent an London: Shambhala. enormous boon to humanity, which is so critical at this stage Wilber, K. (1997). The eye of spirit. Boston & London: of evolution. These levels of “lesser” enlightenment are Shambhala. advocated in the recent works of numerous authors— for Wilber, K. (1999a). Introduction. In The Collected Works example, Cohen (2002), Chopra (1995), and Beck & (Vol. 2). Boston & London: Shambhala. Cowan (1996). Wilber, K. (1999b). The marriage of sense and soul. New 4For a fuller treatment of these aspects of the seventh York: Broadway Books. stage of life, see Adi Da (2000b, 2001a). Wilber, K. (2000a). Integral psychology. Boston & London: 5These may be easily confused for one another. Indeed, Shambhala. Cohen and Wilber give this example: “You really, really, real- Wilber, K. (2000b). One taste. Boston & London: ly need to let go of self and egoic self-esteem altogether. And Shambhala. the problem is that therapists…want to hold onto the egoic

14 The International Journal of Transpersonal Studies, 2005, Volume 24

self-contraction and make it feel good about itself.… [Yet] as one goes deeper and deeper into the process of transfor- mation, it gradually becomes clear what a daunting foe the ego really is, and what a poison narcissism is” (2002, pp. 45- 46). However, although these precepts sound similar to the revelation of Avatar Adi Da, they are not actually situated in the context of the seventh stage of life, precisely because they do not take into account the Illusion of Relatedness. Rather, they advocate the evolution of Enlightenment, which only ends up making God into a goal of spiritual practice—rather than an ongoing, present relationship of worship and devotion. This approach to Enlightenment is what Avatar Adi Da calls either Emanationism or . For a fuller treatment of these different approaches to spiritual awareness and awakening, see Adi Da (2000b) and Daniels (2002). 6According to Avatar Adi Da’s (2000b, 2001a) schema of development, the right side of the heart is the anatomical reference point for both the sixth stage of life and the causal Self—which are ultimately subsumed within the anatomical reference point of the seventh stage of life: amrita nadi. 7To this point, all spiritual masters have necessarily worked within the cultural constraints imposed by their par- ticular time and place. Only in the last half of the twentieth century has technology and affluence allowed for the cre- ation of a true world community. Consequently, the condi- tions have only recently occurred whereby the provincialism of local customs and loyalties could be overcome and the Great Tradition consummated in a single, all-inclusive reve- lation. Avatar Adi Da has Incarnated precisely for the fulfill- ment of this purpose (see Lee, 2003). 8Note that Wilber has sought to distance himself from the criticism that his theory is linear by employing the imagery of a “river” to replace that of the “ladder”. Although this more “watery” metaphor may appear to have some sim- ilarity to that of the ocean, Wilber’s use of the river is in no way the same. The metaphor of the river is employed to sug- gest the “flux” and “fluidity” of development—over against that of a rigidly linear course. Wilber has chosen the river to suggest the “flow” of development (that it courses through many eddies and cross currents)—not its “Source” or “Substance.” If the rungs of the ladder could be conceived of as being in flux or fluid, then it would serve the exact same purpose as that of the river—and the situation would remain essentially the same: a ladder (i.e., “river”) floating in the ocean.

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Nondualism and the Divine Domain 15