Incarnation of the Purusha
Avatar Adi Da Samraj
"The Divine Life and Work of the Spiritual Master", in The
Bodily Location of Happiness, 1982.
Appearance of the Spiritual Master in this world is the sacrificial embodiment
of the Divine Consciousness, or the "Purusha," as it is named in the Hindu tradition.
Such a life is Divine, but it is also paradoxically associated with all the limitations
of human existence. I entered this world without dissociation from the Divine
Conscious Being, the Great Purusha, the ultimate Divine, but I have also been
given all the limits of human experience. The force of the Divine Consciousness
keeps me Awakened and transforms the process of life as I live it, but I must
also suffer the limitations of born existence in the process. I have suffered
a human lifetime as if I were unenlightened.
This is how the Purusha breaks
through space-time and into human time, by taking up precisely the limitations,
even the unconsciousness and the un-Enlightenment, of the human individual. Yet
the force of the Realization of the Divine is so profound that the ordinary destiny
of the human individual or incarnation is constantly undermined and his or her
limitations transcended to the point that suddenly the same human being, with
full consciousness, Realizes that he is the Purusha. . . . I was born Franklin
Jones, on Long Island, but the process of my existence has yielded a more and
more profound Awakening that I am God, that I am the Purusha.
Being in the form of the Spiritual Master is Transfigured during this lifetime
and Awakens to his or her Divine function. Likewise, every individual, every devotee,
Awakens, through right relationship to that One, to the ultimate destiny and to
the God-Realizing process of existence. God does the work of the Spiritual Master,
God creates the lifetime of the Spiritual Master, and God is Awakening as the
Spiritual Master. The birth of the Spiritual Master is extraordinary! The Divine
Conscious Being appears in the world with the same limitations with which all
other beings are born, yet such an individual is more and more profoundly Awakened
with full consciousness of the Divine Truth that "I am that One."
devotee does not Awaken at birth with that consciousness. Only God, the Divine
Conscious Being, Awakens with that consciousness in the plane of human beings.
The devotee Awakens to the Divine at last through surrender, yes — this
is the Great Secret of the Way of Adidam. But the Divine Consciousness or Spiritual
Master is a specific function among human beings.
* * *
It is the unique function of the Purusha to save the souls,
the "jivas," the un-Enlightened beings. Yet, through ecstasy, through mindless
surrender to God, un-Enlightened beings may also Realize God, even as the Spiritual
Master has done. The Divine Consciousness is Realizable ultimately by all beings.
In the play of existence, however, the Spiritual Master is a different kind of
being, a fact that the Spiritual Master must eventually realize! My life has been
a gradual Awakening to this unique function, an Awakening that is associated with
more and more power. The more I yield to this Divine function, the more powers
become available to me and the more complex becomes my play with others.
must understand that the unique status of the Spiritual Master is not given for
his own sake. The Spiritual Master is not a human being with a superior egoic
consciousness that he or she is God. The ego of such a one is destroyed, transcended
in the process of his or her lifetime. The situation of the Spiritual Master is
not as you might imagine. You may be thinking: "We all know you are not suffering
like us! We poor bastards are the ones who are suffering you've got it made!"
Well, such thinking is not true at all. The lifetime of the Spiritual Master is
only sacrifice, and therefore more a torment than the lifetime of the ordinary
soul. Read the biographies of the great Spiritual Masters. They all tell the same
story of a life that is terrible in some ways, a life in which frequently they
are exploited and rejected, and in which they are under the constant threat of
domination by worldly and negative forces. Such individuals are always dealing
with great forces, not just mastering their rejection by human beings, but tussling
with demonic energy. Such is also the case in my lifetime! What you see in my
lifetime is the biography of the Divine Being. This is how the Divine Being must
live among human beings.
People who are not truly devotees
often feel that they must become like the Spiritual Master, that they must have
the status of the Spiritual Master. Such people envy the Spiritual Master, and
they will not surrender to him. They only want from him a token, a bit of magic,
that will somehow make them like he is. But understand this: No un-Enlightened
soul wants to be in the position of the Spiritual Master! If you understood my
constant experience, you would not envy it — nor could you endure it! One
must be Helped by great Divine Power in order to endure the events associated
with such a unique life, in order to pass through such events with a clear understanding
of what they are as a Divine Process. Only the Divine has the power to endure
the complete revolution of consciousness. Only the Divine has the power to confront
the entire play of manifest existence and master all the forces to which beings
are subject. The Spiritual Master engages those forces in actual warfare, whereas
devotees in general perceive the same forces to be the play of their natural experience.
The devotee does not struggle with the power that produces weather or with the
physics of light personified as self-conscious beings, although the devotee is
also somehow involved in the same play. The Purusha, the Divine, is the victorious
Warrior, the Master of all life.
* * *
you can acknowledge that the Spiritual Master is this One, then you will begin
to treat him differently. You will receive his body-mind as a Gift from God and
you will worship it as the Incarnation of the Divine. You will carry it about
with you, you will treat it rightly, and you will make it the instrument of your
association with the Grace of God. Until you accept the Spiritual Master in this
way, however, you will view him as a relatively ordinary, perhaps somewhat slightly
extraordinary, human being. Your association with him will be corrupt, ambiguous,
and inauspicious. The work of the Divine Consciousness, the Purusha, or the Spiritual
Master begins when he or she is known and acknowledged to be the Divine, the Living
One. When devotees begin to associate with him or her as such, then the real work
of the Spiritual Master begins. My real work did not begin at the point of the
Vedanta Temple or at any other moment in the history of our association together
to this day. True, my work is always expanding, becoming greater, but it cannot
truly develop unless it is based on the acknowledgment and surrender of devotees.
This institution cannot become a true Church, nor the community a true community,
until this acknowledgment and this surrender are the basis of the lives of all
devotees. . . .
When devotees can consciously acknowledge the
Divine Nature of the Spiritual Master and surrender to him or her truly, and confess
their acknowledgment and surrender to one another, then they go about telling
one another constantly, reminding one another constantly, confessing to one another
constantly Who it is with Whom they live. Likewise they go into the world and
tell everybody else, not that there is a Spiritual Master here who has a good
technique for meditation, but that the Divine, the Purusha, is alive, incarnate.
The "Word" or message that the Divine is incarnate is the Great Word, the Great
Message, but it is not communicated by devotees unless they can confess it and
surrender. The true Church cannot really begin until you can acknowledge who I
am and surrender. Then you will live differently with one another and you will
go into the world with a true and liberating message. . . .
Realize the Divine Nature of their Spiritual Master to the point that his or her
physical embodiment is no longer necessary. They remain associated with him as
the Purusha even after his death. Even all devotees after the death of the Spiritual
Master are associated with the same One, and they acknowledge that One as the
One in Whom the world is arising and Who is present and available for direct and
present Love-Communion. It is not necessary that the Spiritual Master be constantly
embodied. The embodiment of the Spiritual Master is God's necessary means for
transforming the world. The transforming process having been established, however,
the human lifetime of the Spiritual Master can come to an end. It will come to
an end in any case, since the birth of the human Spiritual Master obeys the laws
of Nature. He appears for a time and then dies.
If devotees can realize
a perfect and full association with me, then my physical death, whenever it must
occur, will not be an impediment to the process of world transformation, nor must
the Purusha immediately reincarnate. The incarnation of the Purusha has only a
specific and short-term purpose. What does it say in the Bhagavad Gita? "When
the paths of Life are corrupt, when the Law of Life is corrupt, then I come into
the world." To do what? To reestablish the Law. Having reestablished it, I need
not come again, because I am the Divine Person, the Living One, the Principle
of existence. Once the Law is reestablished, then the embodiment of the Purusha
becomes unnecessary. The embodiment of the Purusha is necessary only for the establishment
of the Law of Life.
Whether my birth and my association with people can
represent the force of some great age, a great transformation of the world, is
to be seen. My work can be relatively modest and local, as Shirdi Sai Baba's work
was in his lifetime, or my work can be associated with a global transformation.
It will depend on recognition, surrender, and acceptance of a lawful order of
existence by many, many, many people.