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
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
responsible for any decision they make or action they take in the course of
their lives of study or practice.
The devotional, Spiritual, functional, practical, relational, and cultural
practices and disciplines referred to in this booklet are appropriate and natural
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
and beneficial, they are not presented as advice or recommendations to the
general reader or to anyone who is not a member of one of the practicing
congregations of Adidam. And nothing in this book is intended as a diagnosis,
prescription, or recommended treatment or cure for any specific “problem”,
whether medical, emotional, psychological, social, or Spiritual. One should
apply a particular program of treatment, prevention, cure, or general health
only in consultation with a licensed physician or other qualified professional.
This booklet is formally authorized for publication by the Free Sannyasin
Order of Adidam. (The Free Sannyasin Order of Adidam is the senior
Cultural Authority within the formal gathering of formally acknowledged
devotees of the Avataric Great Sage, Adi Da Samraj.)
Copyright © 2007 The Avataric Samrajya of Adidam Pty Ltd,
as trustee for The Avataric Samrajya of Adidam.
All rights reserved. Perpetual copyright claimed.
No part of this book may be copied or reproduced in any manner
without written permission from the publisher.
(The Dawn Horse Press, 10336 Loch Lomond Road, #305,
Middletown, California 95461, USA)
The Avataric Samrajya of Adidam Pty Ltd, as trustee for The Avataric Samrajya
of Adidam, claims perpetual copyright to this book, to the entire Written
(and otherwise recorded) Wisdom-Teaching of Avatar Adi Da Samraj,
to the Image-Art of Adi Da Samraj, and to all other writings, recordings,
and images it owns.
“Adidam” is a service mark of The Avataric Samrajya of Adidam Pty Ltd, as
trustee for The Avataric Samrajya of Adidam.
Produced by the Dawn Horse Press,
a division of the Avataric Pan-Communion of Adidam.
ISBN: 978-1-57097-240-9
I N T R O D U C T I O N
All Must Be Purified.
All Must Suffer Through An Ordeal
Of Divine “Brightening”.
—AVATAR ADI DA SAMRAJ
S
piritual life can be described thus—as an ordeal of
purification and Divine “Brightening”.
Each of the various Spiritual traditions has pro-
posed a particular approach to this ordeal, depending on its
fundamental point of view. But the entire collective Great
Tradition of humankind forms a single great and coherent
process, with the unified (although variously expressed)
purpose of Realizing the Truth, or the Divine “Brightness”.
This is the message of Avatar Adi Da’s extraordinary
book The Basket of Tolerance. In The Basket of Tolerance,
Avatar Adi Da Samraj “maps” the entire spectrum of poten-
tial Spiritual “points of view” (as exemplified by all the
known Spiritual traditions of human history) through a
precisely outlined and extensively annotated bibliography
of over 8,000 items—including books, articles, video
recordings, and audio recordings. (For a list of Basket of
Tolerance bibliography books related to the essay in this
booklet, see p. 21.)
In ancient India, the earliest Buddhist manuscripts
were written on palm leaves, and the collections of leaves were
stored in baskets. There were three baskets altogether—one
basket for the disciplinary rules of the monastic community
(vinaya), one for Gotama’s collected discourses (dharma),
and one for the special texts analyzing the nature of human
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
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
responsible for any decision they make or action they take in the course of
their lives of study or practice.
The devotional, Spiritual, functional, practical, relational, and cultural
practices and disciplines referred to in this booklet are appropriate and natural
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
and beneficial, they are not presented as advice or recommendations to the
general reader or to anyone who is not a member of one of the practicing
congregations of Adidam. And nothing in this book is intended as a diagnosis,
prescription, or recommended treatment or cure for any specific “problem”,
whether medical, emotional, psychological, social, or Spiritual. One should
apply a particular program of treatment, prevention, cure, or general health
only in consultation with a licensed physician or other qualified professional.
This booklet is formally authorized for publication by the Free Sannyasin
Order of Adidam. (The Free Sannyasin Order of Adidam is the senior
Cultural Authority within the formal gathering of formally acknowledged
devotees of the Avataric Great Sage, Adi Da Samraj.)
Copyright © 2007 The Avataric Samrajya of Adidam Pty Ltd,
as trustee for The Avataric Samrajya of Adidam.
All rights reserved. Perpetual copyright claimed.
No part of this book may be copied or reproduced in any manner
without written permission from the publisher.
(The Dawn Horse Press, 10336 Loch Lomond Road, #305,
Middletown, California 95461, USA)
The Avataric Samrajya of Adidam Pty Ltd, as trustee for The Avataric Samrajya
of Adidam, claims perpetual copyright to this book, to the entire Written
(and otherwise recorded) Wisdom-Teaching of Avatar Adi Da Samraj,
to the Image-Art of Adi Da Samraj, and to all other writings, recordings,
and images it owns.
“Adidam” is a service mark of The Avataric Samrajya of Adidam Pty Ltd, as
trustee for The Avataric Samrajya of Adidam.
Produced by the Dawn Horse Press,
a division of the Avataric Pan-Communion of Adidam.
ISBN: 978-1-57097-240-9
I N T R O D U C T I O N
All Must Be Purified.
All Must Suffer Through An Ordeal
Of Divine “Brightening”.
—AVATAR ADI DA SAMRAJ
S
piritual life can be described thus—as an ordeal of
purification and Divine “Brightening”.
Each of the various Spiritual traditions has pro-
posed a particular approach to this ordeal, depending on its
fundamental point of view. But the entire collective Great
Tradition of humankind forms a single great and coherent
process, with the unified (although variously expressed)
purpose of Realizing the Truth, or the Divine “Brightness”.
This is the message of Avatar Adi Da’s extraordinary
book The Basket of Tolerance. In The Basket of Tolerance,
Avatar Adi Da Samraj “maps” the entire spectrum of poten-
tial Spiritual “points of view” (as exemplified by all the
known Spiritual traditions of human history) through a
precisely outlined and extensively annotated bibliography
of over 8,000 items—including books, articles, video
recordings, and audio recordings. (For a list of Basket of
Tolerance bibliography books related to the essay in this
booklet, see p. 21.)
In ancient India, the earliest Buddhist manuscripts
were written on palm leaves, and the collections of leaves were
stored in baskets. There were three baskets altogether—one
basket for the disciplinary rules of the monastic community
(vinaya), one for Gotama’s collected discourses (dharma),
and one for the special texts analyzing the nature of human
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
of this key principle of Gotama Sakyamuni’s Buddhism—
but founded on Hindu traditional scriptures. Thus,
Shankara made intensive use of the practice of selective
scriptural quotation, application of traditional rules of logic
(both to assert and to refute propositions in argument), and
methodical affirmation of principles of interpretation (or
hermeneutics) to summarize the scriptures and traditions of
Hinduism in the terms of Advaitic (or Non-dualistic) ideal-
ism (which agrees, in its key fundamentals, with the key
fundamentals of the Buddhism current at and up to the
time of Shankara).
Like Gotama Sakyamuni, Shankara did not describe a
conditional Yogic (and, thus, merely psycho-physically
based) path of turning toward within, but, rather, a Way
based on direct intuition of That Which Is Self-Evident As
Prior Self-Intuition—or, that is to say, not the “inner self”,
or individual “atman”, but the Self-Evident “Atman That Is
Brahman”. Thus, Shankara defended a Hindu version of the
Buddhist teaching of no-“self” (or “anatman”)—which
asserts that the conditional “self” is not “a self”, but only
conditional—and, on that basis, Shankara argued that the
“Real Self” Is Priorly Self-Evident (As “Brahman”, or the
Intrinsically Self-Evident Transcendental and Inherently
egoless Reality).
The “Real Self” (or egoless Transcendental Reality-
Condition) of Shankara Is the “Nirvana” (or egoless
Transcendental Reality-Condition) of Buddhism—but re-
stated in the language of traditional Hinduism (or the
ancient tradition of India).
Shankara taught a sixth stage Way that was, in fact,
very significantly unlike most of the stream of practicing
cultures that generally characterized the Hindu traditions
10
current at and up to the time of Shankara, and as is other-
wise indicated by the greater mass of traditional Hindu
scriptures. Shankara taught a thoroughly Non-dualistic
Way of no inward-turning and of no conditional Yogic (or
merely psycho-physically based) means—whereas the prac-
ticing cultures and scriptural traditions familiar to Shankara
were, in general, dualistically and psycho-physically based.
Thus, Shankara emphasized selective quotation of scriptural
passages that were (at least arguably) Non-dualistic, and,
furthermore, Shankara applied rules of logic and hermeneu-
tics with such consistency, power, and authority that, in the
context of a tradition based on living debate, Shankara’s rev-
olutionary argumentation transformed at least the general
philosophical context of the entire Hindu tradition.
Over time, many have argued to the contrary of
Shankara, and many have described Shankara’s arguments
as reductive, and as a kind of revision of Buddhism—but
the key arguments of Shankara (like those of Gotama
Sakyamuni, and others within the essential traditions of
Buddhism) remain as self-evidently true propositions,
based on the undeniable Self-Evidence of Reality Itself.
Thus, and altogether, even though traditions of lesser (or
conditional, and psycho-physically based) practice and pre-
sumed Realization protest (and feel unduly criticized by the
thoroughly Non-dualistic assertions of Shankara), the con-
ditional Yogic “methods” of the fourth, fifth, and otherwise
sixth stage teachings of the general Hindu tradition are not
only contradicted by the essential sixth stage traditions of
Buddhism but also by the essential sixth stage traditions of
Shankara’s Advaita Vedanta.
There is, clearly, an element of uncompromised, pure
sixth stage Non-dualism (or Advaitism) evident within the
ancient Hindu (and, especially, Upanishadic) scriptures,
11
Booklet 13 9/7/07 12:53 PM Page 10
insight and a culture of practice in the fundamental likeness
of this key principle of Gotama Sakyamuni’s Buddhism—
but founded on Hindu traditional scriptures. Thus,
Shankara made intensive use of the practice of selective
scriptural quotation, application of traditional rules of logic
(both to assert and to refute propositions in argument), and
methodical affirmation of principles of interpretation (or
hermeneutics) to summarize the scriptures and traditions of
Hinduism in the terms of Advaitic (or Non-dualistic) ideal-
ism (which agrees, in its key fundamentals, with the key
fundamentals of the Buddhism current at and up to the
time of Shankara).
Like Gotama Sakyamuni, Shankara did not describe a
conditional Yogic (and, thus, merely psycho-physically
based) path of turning toward within, but, rather, a Way
based on direct intuition of That Which Is Self-Evident As
Prior Self-Intuition—or, that is to say, not the “inner self”,
or individual “atman”, but the Self-Evident “Atman That Is
Brahman”. Thus, Shankara defended a Hindu version of the
Buddhist teaching of no-“self” (or “anatman”)—which
asserts that the conditional “self” is not “a self”, but only
conditional—and, on that basis, Shankara argued that the
“Real Self” Is Priorly Self-Evident (As “Brahman”, or the
Intrinsically Self-Evident Transcendental and Inherently
egoless Reality).
The “Real Self” (or egoless Transcendental Reality-
Condition) of Shankara Is the “Nirvana” (or egoless
Transcendental Reality-Condition) of Buddhism—but re-
stated in the language of traditional Hinduism (or the
ancient tradition of India).
Shankara taught a sixth stage Way that was, in fact,
very significantly unlike most of the stream of practicing
cultures that generally characterized the Hindu traditions
10
current at and up to the time of Shankara, and as is other-
wise indicated by the greater mass of traditional Hindu
scriptures. Shankara taught a thoroughly Non-dualistic
Way of no inward-turning and of no conditional Yogic (or
merely psycho-physically based) means—whereas the prac-
ticing cultures and scriptural traditions familiar to Shankara
were, in general, dualistically and psycho-physically based.
Thus, Shankara emphasized selective quotation of scriptural
passages that were (at least arguably) Non-dualistic, and,
furthermore, Shankara applied rules of logic and hermeneu-
tics with such consistency, power, and authority that, in the
context of a tradition based on living debate, Shankara’s rev-
olutionary argumentation transformed at least the general
philosophical context of the entire Hindu tradition.
Over time, many have argued to the contrary of
Shankara, and many have described Shankara’s arguments
as reductive, and as a kind of revision of Buddhism—but
the key arguments of Shankara (like those of Gotama
Sakyamuni, and others within the essential traditions of
Buddhism) remain as self-evidently true propositions,
based on the undeniable Self-Evidence of Reality Itself.
Thus, and altogether, even though traditions of lesser (or
conditional, and psycho-physically based) practice and pre-
sumed Realization protest (and feel unduly criticized by the
thoroughly Non-dualistic assertions of Shankara), the con-
ditional Yogic “methods” of the fourth, fifth, and otherwise
sixth stage teachings of the general Hindu tradition are not
only contradicted by the essential sixth stage traditions of
Buddhism but also by the essential sixth stage traditions of
Shankara’s Advaita Vedanta.
There is, clearly, an element of uncompromised, pure
sixth stage Non-dualism (or Advaitism) evident within the
ancient Hindu (and, especially, Upanishadic) scriptures,
11
Booklet 13 9/7/07 12:53 PM Page 12
and Shankara identified and argued the absoluteness of that
dimension of the Reality-teachings of the Indian ancients.
However, it is also clear that there were few teachers and
schools of strict Non-dualism existing at or before the time
of Shankara—except for the teachers and schools of essen-
tial Buddhism (which were, themselves, a heterodox move-
ment within the ancient Indian traditions). Thus, it can,
with historical justification, be said that Shankara, and the
sixth stage Non-dualistic schools of Advaitism that followed
or (otherwise) preceded Shankara, accomplished the assim-
ilation of Buddhism into Hinduism—or the synthesis of
Indian heterodoxy with Indian orthodoxy. In any case, both
Shankara (with the totality of Indian Advaitism) and Gotama
Sakyamuni (with the totality of Indian Buddhism) declared
and demonstrated (in the Non-dualistically true sixth stage
manner) the One and Same and Self-Evident Reality-Truth
That Inherently Transcends all conditional and merely
psycho-physical presumptions, declarations, techniques,
and Realizations.
The common (or shared) teachings of both essential
Buddhism and essential Advaitism (or Non-dualism, in the
Indian traditions of Advaita Vedanta) include the fundamental
(and universally verifiable) observation that the conventionally
presumed conditional “self” (or ego-“I”) has no discrete, sub-
stantial, independent, or metaphysically absolute existence—
and, therefore, the conditional “self” (or conventionally pre-
sumed ego-“I”) is not “a self”. On this basis, the traditions of
both essential Buddhism and essential Advaitism together
assert that, because the conventionally presumed conditional
“self” is (both as body and as mind, or both as percept and
as concept) not “a self”, it is (like the “world”) not-“self”.
The essence of Transcendental Realization (or Self-
En-light-enment) in the traditions of essential Buddhism is
12
the cessation (or intrinsic transcending) of “causation”, or
the freedom of no-suffering of “caused”, or merely apparent
and conditional, states and “objects” of “experience”, or the
cessation (or intrinsic transcending) of the (or any) condi-
tional and “causative” identity (or “atman”, or ego-“I”).
The essence of Transcendental Realization (or Self-
En-light-enment) in the traditions of essential Advaitism is
the intrinsic Self-Apprehension (or non-conditional Self-
“Knowledge”) of egolessness (or the cessation, or intrinsic
transcending, of false identity), or the intrinsic Self-Realization
of freedom from all bondage to motions of “causation” (or
conditionally effective activity, or karmic “cause-and-
effect”), or the cessation (or intrinsic transcending) of the
(or any) conditional and “causative” identity (or “atman”, or
ego-“I”).
Therefore, the traditions of both essential Buddhism
and essential Advaitism teach the Transcendental Way of
no-ego (or no-“self”, or “anatman”), or the Transcendental
Way of the cessation (or intrinsic transcending) of “self”-
identification with the (or any) conditional and “causative”
agent (or conditional and “causative” identity, or “atman”,
or ego-“I”).
Both essential Buddhism and essential Advaitism
assert that the “atman” (or conventionally presumed sepa-
rate egoic “self”) is (both as body and as mind, or both as
percept and as concept) “anatman” (or not “a self”, and,
altogether, not-“self”).
In the characteristic teaching-language of essential
Buddhism, all that (apparently) arises conditionally (or in
the context of “causes” and “effects”) is not-“self”. Thus,
if “self”-identification with not-“self” ceases (or is intrinsi-
cally transcended, Prior to all conditional, or “causative”, or
psycho-physical efforts, and, thus, Prior to all conditional
13
Booklet 13 9/7/07 12:53 PM Page 12
and Shankara identified and argued the absoluteness of that
dimension of the Reality-teachings of the Indian ancients.
However, it is also clear that there were few teachers and
schools of strict Non-dualism existing at or before the time
of Shankara—except for the teachers and schools of essen-
tial Buddhism (which were, themselves, a heterodox move-
ment within the ancient Indian traditions). Thus, it can,
with historical justification, be said that Shankara, and the
sixth stage Non-dualistic schools of Advaitism that followed
or (otherwise) preceded Shankara, accomplished the assim-
ilation of Buddhism into Hinduism—or the synthesis of
Indian heterodoxy with Indian orthodoxy. In any case, both
Shankara (with the totality of Indian Advaitism) and Gotama
Sakyamuni (with the totality of Indian Buddhism) declared
and demonstrated (in the Non-dualistically true sixth stage
manner) the One and Same and Self-Evident Reality-Truth
That Inherently Transcends all conditional and merely
psycho-physical presumptions, declarations, techniques,
and Realizations.
The common (or shared) teachings of both essential
Buddhism and essential Advaitism (or Non-dualism, in the
Indian traditions of Advaita Vedanta) include the fundamental
(and universally verifiable) observation that the conventionally
presumed conditional “self” (or ego-“I”) has no discrete, sub-
stantial, independent, or metaphysically absolute existence—
and, therefore, the conditional “self” (or conventionally pre-
sumed ego-“I”) is not “a self”. On this basis, the traditions of
both essential Buddhism and essential Advaitism together
assert that, because the conventionally presumed conditional
“self” is (both as body and as mind, or both as percept and
as concept) not “a self”, it is (like the “world”) not-“self”.
The essence of Transcendental Realization (or Self-
En-light-enment) in the traditions of essential Buddhism is
12
the cessation (or intrinsic transcending) of “causation”, or
the freedom of no-suffering of “caused”, or merely apparent
and conditional, states and “objects” of “experience”, or the
cessation (or intrinsic transcending) of the (or any) condi-
tional and “causative” identity (or “atman”, or ego-“I”).
The essence of Transcendental Realization (or Self-
En-light-enment) in the traditions of essential Advaitism is
the intrinsic Self-Apprehension (or non-conditional Self-
“Knowledge”) of egolessness (or the cessation, or intrinsic
transcending, of false identity), or the intrinsic Self-Realization
of freedom from all bondage to motions of “causation” (or
conditionally effective activity, or karmic “cause-and-
effect”), or the cessation (or intrinsic transcending) of the
(or any) conditional and “causative” identity (or “atman”, or
ego-“I”).
Therefore, the traditions of both essential Buddhism
and essential Advaitism teach the Transcendental Way of
no-ego (or no-“self”, or “anatman”), or the Transcendental
Way of the cessation (or intrinsic transcending) of “self”-
identification with the (or any) conditional and “causative”
agent (or conditional and “causative” identity, or “atman”,
or ego-“I”).
Both essential Buddhism and essential Advaitism
assert that the “atman” (or conventionally presumed sepa-
rate egoic “self”) is (both as body and as mind, or both as
percept and as concept) “anatman” (or not “a self”, and,
altogether, not-“self”).
In the characteristic teaching-language of essential
Buddhism, all that (apparently) arises conditionally (or in
the context of “causes” and “effects”) is not-“self”. Thus,
if “self”-identification with not-“self” ceases (or is intrinsi-
cally transcended, Prior to all conditional, or “causative”, or
psycho-physical efforts, and, thus, Prior to all conditional
13
Booklet 13 9/7/07 12:53 PM Page 14
Yogic efforts), the Non-conditional Condition (or Intrinsic
State) That Is Prior to all conditions, all “causes”, all
“effects”, and all mere descriptions Is Self-Evident As Such.
Likewise, in the characteristic teaching-language of
essential Advaitism, all that (apparently) arises conditionally
(or in the context of “causes” and “effects”) is not-“self”.
Thus, if Intrinsic Self-Apprehension of the Intrinsically Self-
Evident Self-Condition (or Intrinsic Self-Intuition of the
Inherently egoless Self-Nature and Self-State) That Is Prior
to all conditions, all “causes”, all “effects”, and all mere
descriptions Is Self-Realized (Prior to all conditional, or
“causative”, or psycho-physical efforts, and, thus, Prior to
all conditional Yogic efforts), all “self”-identification with
not-“self” ceases (or is intrinsically transcended).
Thus stated, it is clear that the apparent (historical) dif-
ferences between the teaching-language of essential Buddhism
and the teaching-language of essential Advaitism are merely
the evidence of cultural differences between the two teaching-
languages of argumentation—especially in the competitive
context of the historical meetings (or oppositions and
“clashes”) between representatives of the historically sepa-
rate streams of Buddhist and Advaitic traditions.
The entire Great Tradition of humankind (comprising
the paths and Ways of the global totality of humankind in
the developmental context of the first six stages of life) is, in
summary, a debate between traditions of transcendence.
The general stream of traditions (and progressive
paths) of transcendence functions in the context of psycho-
physical “self”-identity and of conditional Yogic (or merely
psycho-physically based and psycho-physically exercised)
seeking-efforts to transcend the psycho-physical evidence
(and inherent limitations) of “experience” in the context
(variously) of the first six (or developmental) stages of life.
14
By contrast, the essential traditions of sixth stage Transcen-
dental Buddhism and sixth stage Transcendental Advaitism
have long proposed a (variously described) Way of intrinsic
(rather than conditionally achieved) transcendence.
The traditional (historical) cultures of both essential
Buddhism and essential Advaitism are always situated within
the always primary context of “self”-surrender and obedi-
ence to the Realizer (or En-light-ened Master), and (on that
basis) all such traditional cultures are always associated
with prescriptive systems of preliminary (or preparatory)
practices that are proposed as non-“causative” (or acausal)
means—or, that is to say, practices that establish an attitude
or disposition (of equanimity, and of free availability of
energy and attention) that is inherently able to be unob-
structedly combined with the teaching-arguments (and
other transmission-means) of intrinsic transcendence.
Those systems of prescriptive preliminary (or preparatory)
practices include various traditions of mind-purification
and renunciation, which (variously) apply modes of either
psycho-physical sublimation, or psycho-physical pacifica-
tion, or psycho-physical asceticism. Nevertheless, regardless
of the peculiarities of preliminary (or preparatory) practice-
culture and of modes of teaching-language and teaching-
argumentation, the traditions of both essential Buddhism
and essential Advaitism equally and always firmly assert
that Realization Itself cannot be “caused” by any conditional
activity (or any psycho-physical, or conditional Yogic,
“methods”)—but, rather, Realization Itself Is Intrinsic Self-
Apprehension of the Self-Evident and Inherently egoless
Self-Nature, Self-Condition, and Self-State That Is Prior to
all conditions, all “causes”, all “effects”, all of conditionally
apparent “self”, and all efforts (or actions) of a conditional
(or psycho-physical) kind.
15
Booklet 13 9/7/07 12:53 PM Page 14
Yogic efforts), the Non-conditional Condition (or Intrinsic
State) That Is Prior to all conditions, all “causes”, all
“effects”, and all mere descriptions Is Self-Evident As Such.
Likewise, in the characteristic teaching-language of
essential Advaitism, all that (apparently) arises conditionally
(or in the context of “causes” and “effects”) is not-“self”.
Thus, if Intrinsic Self-Apprehension of the Intrinsically Self-
Evident Self-Condition (or Intrinsic Self-Intuition of the
Inherently egoless Self-Nature and Self-State) That Is Prior
to all conditions, all “causes”, all “effects”, and all mere
descriptions Is Self-Realized (Prior to all conditional, or
“causative”, or psycho-physical efforts, and, thus, Prior to
all conditional Yogic efforts), all “self”-identification with
not-“self” ceases (or is intrinsically transcended).
Thus stated, it is clear that the apparent (historical) dif-
ferences between the teaching-language of essential Buddhism
and the teaching-language of essential Advaitism are merely
the evidence of cultural differences between the two teaching-
languages of argumentation—especially in the competitive
context of the historical meetings (or oppositions and
“clashes”) between representatives of the historically sepa-
rate streams of Buddhist and Advaitic traditions.
The entire Great Tradition of humankind (comprising
the paths and Ways of the global totality of humankind in
the developmental context of the first six stages of life) is, in
summary, a debate between traditions of transcendence.
The general stream of traditions (and progressive
paths) of transcendence functions in the context of psycho-
physical “self”-identity and of conditional Yogic (or merely
psycho-physically based and psycho-physically exercised)
seeking-efforts to transcend the psycho-physical evidence
(and inherent limitations) of “experience” in the context
(variously) of the first six (or developmental) stages of life.
14
By contrast, the essential traditions of sixth stage Transcen-
dental Buddhism and sixth stage Transcendental Advaitism
have long proposed a (variously described) Way of intrinsic
(rather than conditionally achieved) transcendence.
The traditional (historical) cultures of both essential
Buddhism and essential Advaitism are always situated within
the always primary context of “self”-surrender and obedi-
ence to the Realizer (or En-light-ened Master), and (on that
basis) all such traditional cultures are always associated
with prescriptive systems of preliminary (or preparatory)
practices that are proposed as non-“causative” (or acausal)
means—or, that is to say, practices that establish an attitude
or disposition (of equanimity, and of free availability of
energy and attention) that is inherently able to be unob-
structedly combined with the teaching-arguments (and
other transmission-means) of intrinsic transcendence.
Those systems of prescriptive preliminary (or preparatory)
practices include various traditions of mind-purification
and renunciation, which (variously) apply modes of either
psycho-physical sublimation, or psycho-physical pacifica-
tion, or psycho-physical asceticism. Nevertheless, regardless
of the peculiarities of preliminary (or preparatory) practice-
culture and of modes of teaching-language and teaching-
argumentation, the traditions of both essential Buddhism
and essential Advaitism equally and always firmly assert
that Realization Itself cannot be “caused” by any conditional
activity (or any psycho-physical, or conditional Yogic,
“methods”)—but, rather, Realization Itself Is Intrinsic Self-
Apprehension of the Self-Evident and Inherently egoless
Self-Nature, Self-Condition, and Self-State That Is Prior to
all conditions, all “causes”, all “effects”, all of conditionally
apparent “self”, and all efforts (or actions) of a conditional
(or psycho-physical) kind.
15
Booklet 13 9/7/07 12:53 PM Page 16
Thus, and on this basis, I Declare and always Affirm
that the only-by-Me Revealed and Given seventh stage
(Transcendental Spiritual and Self-Evidently Divine) Way of
Adidam is the Final Completion and Perfect Fulfillment of
the entire Great Tradition of the six developmental stages of
humankind—and, most especially, the only-by-Me Revealed
and Given seventh stage (Transcendental Spiritual and Self-
Evidently Divine) Way of Adidam is the Final Completion
and Perfect Fulfillment of all the traditions of essential
Buddhism and all the traditions of essential Advaitism. ■
16
G L O S S A R Y
Advaita Vedanta / Advaitism—Vedanta is the principal philosoph-
ical tradition of Hinduism. “Advaita” means “non-dual”. Advaita
Vedanta, or “Advaitism”, then, is a philosophy of non-dualism. Its
origins lie in the ancient esoteric Teaching that the Divine is the
only Reality.
atman / anatman—Sanskrit for “self”, indicating the “individual
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.
17
Booklet 13 9/7/07 12:53 PM Page 16
Thus, and on this basis, I Declare and always Affirm
that the only-by-Me Revealed and Given seventh stage
(Transcendental Spiritual and Self-Evidently Divine) Way of
Adidam is the Final Completion and Perfect Fulfillment of
the entire Great Tradition of the six developmental stages of
humankind—and, most especially, the only-by-Me Revealed
and Given seventh stage (Transcendental Spiritual and Self-
Evidently Divine) Way of Adidam is the Final Completion
and Perfect Fulfillment of all the traditions of essential
Buddhism and all the traditions of essential Advaitism. ■
16
G L O S S A R Y
Advaita Vedanta / Advaitism—Vedanta is the principal philosoph-
ical tradition of Hinduism. “Advaita” means “non-dual”. Advaita
Vedanta, or “Advaitism”, then, is a philosophy of non-dualism. Its
origins lie in the ancient esoteric Teaching that the Divine is the
only Reality.
atman / anatman—Sanskrit for “self”, indicating the “individual
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.
17
Booklet 13 9/7/07 12:53 PM Page 18
Great Tradition—“Great Tradition” is Avatar Adi Da’s term for the
total inheritance of human, cultural, religious, magical, mystical,
Spiritual, and Transcendental paths, philosophies, and testimonies,
from all the eras and cultures of humanity—which inheritance has
(in the present era of worldwide communication) become the com-
mon legacy of humankind.
Nirvana—A Buddhist term for the Non-conditional Reality beyond
suffering, ego, birth, and death.
psycho-physical—A phrase which Adi Da Samraj uses to indicate
that the human being is not a purely physical phenomenon, but a
phenomenon with both physical and psychological/psychic dimen-
sions. He also uses this description to characterize not only the
human being but the “world” altogether.
Ramana Maharshi—Ramana Maharshi (1879–1950) is regarded
by many as the greatest Indian Sage of the twentieth century.
Following a spontaneous death-like event as a teenager, he aban-
doned home for a life of Spiritual practice. Eventually, an ashram
which still exists today was established around him at Tiruvanna-
malai in South India.
Shankara—(c. 788–820), a revered Hindu Sage who is regarded as
the founder of the school of Advaita Vedanta.
stages of life—Avatar Adi Da Samraj describes the experiences and
Realizations of humankind in terms of seven stages of life. This
schema is one of Avatar Adi Da’s unique Gifts to humanity—His
precise “mapping” of the potential developmental course of human
existence as it unfolds through the dimensions of the being. Avatar
Adi Da describes the course of human experience in terms of the
first six stages of life—which account for, and correspond to, all
possible orientations to religion and culture that have arisen in
human history. Understanding this structure of seven stages illumi-
nates the unique nature of Avatar Adi Da’s Appearance and
Revelation—and of the Spiritual process in His Company.
The first three (or foundation) stages of life constitute the
ordinary course of human adaptation—bodily, emotional, and
18
mental growth. The fourth and fifth (or advanced) stages of life are
characterized by the Awakening to Spirit, or the Spiritualizing of
the body-mind.
In the sixth and seventh (or ultimate) stages of life,
Consciousness Itself is directly Realized, beyond identification
with the body-mind. In the sixth stage of life, the Realizer Identifies
with Consciousness (in profound states of meditation) but on the
basis of excluding (or dissociating from) the body-mind and the
world. Avatar Adi Da has Revealed that this was the highest form of
Realization known in the religious and Spiritual traditions previous
to His Appearance. But this Realization is incomplete. Even the
necessity to turn away from the world in order to fully Enjoy
Consciousness represents a contraction, a refusal of Reality in its
totality. In the seventh stage of life (or the Realization of “Open
Eyes”), Revealed and Given by Avatar Adi Da Samraj, this last limit
is transcended, and everything that arises is Recognized as a mod-
ification of the Divine Self-Condition (or Consciousness Itself). No
exclusion is necessary, because the world is Realized to be not sep-
arate (or “different”) from Consciousness at all. In that Divine Self-
Recognition, the “world” and all forms of conditional existence are
(ultimately) Outshined in the Divine “Brightness” of Reality Itself.
For a further description of the seven stages of life, see the essay
“‘God’-Talk, Real-God-Realization, Most Perfect Divine Awakening,
and the Seven Possible Stages of Life” in The Perfect Tradition by
Adi Da Samraj.
“subjective”—Adi Da Samraj consistently places the lower-case
words “subject”, “subjective”, and so forth, in quotation marks. He
does this in order to indicate that, in Reality Itself, there is no such
thing as a “subject” that is separate from all potential “objects”.
Upanishadic—The earliest Upanishads are believed to have been
composed in the eighth to seventh centuries BCE. The early
Upanishadic era was a remarkable period of Wisdom-Instruction
about Transcendental Realization from the Sages and traditions that
gave rise to the Upanishadic texts.
19
Booklet 13 9/7/07 12:53 PM Page 18
Great Tradition—“Great Tradition” is Avatar Adi Da’s term for the
total inheritance of human, cultural, religious, magical, mystical,
Spiritual, and Transcendental paths, philosophies, and testimonies,
from all the eras and cultures of humanity—which inheritance has
(in the present era of worldwide communication) become the com-
mon legacy of humankind.
Nirvana—A Buddhist term for the Non-conditional Reality beyond
suffering, ego, birth, and death.
psycho-physical—A phrase which Adi Da Samraj uses to indicate
that the human being is not a purely physical phenomenon, but a
phenomenon with both physical and psychological/psychic dimen-
sions. He also uses this description to characterize not only the
human being but the “world” altogether.
Ramana Maharshi—Ramana Maharshi (1879–1950) is regarded
by many as the greatest Indian Sage of the twentieth century.
Following a spontaneous death-like event as a teenager, he aban-
doned home for a life of Spiritual practice. Eventually, an ashram
which still exists today was established around him at Tiruvanna-
malai in South India.
Shankara—(c. 788–820), a revered Hindu Sage who is regarded as
the founder of the school of Advaita Vedanta.
stages of life—Avatar Adi Da Samraj describes the experiences and
Realizations of humankind in terms of seven stages of life. This
schema is one of Avatar Adi Da’s unique Gifts to humanity—His
precise “mapping” of the potential developmental course of human
existence as it unfolds through the dimensions of the being. Avatar
Adi Da describes the course of human experience in terms of the
first six stages of life—which account for, and correspond to, all
possible orientations to religion and culture that have arisen in
human history. Understanding this structure of seven stages illumi-
nates the unique nature of Avatar Adi Da’s Appearance and
Revelation—and of the Spiritual process in His Company.
The first three (or foundation) stages of life constitute the
ordinary course of human adaptation—bodily, emotional, and
18
mental growth. The fourth and fifth (or advanced) stages of life are
characterized by the Awakening to Spirit, or the Spiritualizing of
the body-mind.
In the sixth and seventh (or ultimate) stages of life,
Consciousness Itself is directly Realized, beyond identification
with the body-mind. In the sixth stage of life, the Realizer Identifies
with Consciousness (in profound states of meditation) but on the
basis of excluding (or dissociating from) the body-mind and the
world. Avatar Adi Da has Revealed that this was the highest form of
Realization known in the religious and Spiritual traditions previous
to His Appearance. But this Realization is incomplete. Even the
necessity to turn away from the world in order to fully Enjoy
Consciousness represents a contraction, a refusal of Reality in its
totality. In the seventh stage of life (or the Realization of “Open
Eyes”), Revealed and Given by Avatar Adi Da Samraj, this last limit
is transcended, and everything that arises is Recognized as a mod-
ification of the Divine Self-Condition (or Consciousness Itself). No
exclusion is necessary, because the world is Realized to be not sep-
arate (or “different”) from Consciousness at all. In that Divine Self-
Recognition, the “world” and all forms of conditional existence are
(ultimately) Outshined in the Divine “Brightness” of Reality Itself.
For a further description of the seven stages of life, see the essay
“‘God’-Talk, Real-God-Realization, Most Perfect Divine Awakening,
and the Seven Possible Stages of Life” in The Perfect Tradition by
Adi Da Samraj.
“subjective”—Adi Da Samraj consistently places the lower-case
words “subject”, “subjective”, and so forth, in quotation marks. He
does this in order to indicate that, in Reality Itself, there is no such
thing as a “subject” that is separate from all potential “objects”.
Upanishadic—The earliest Upanishads are believed to have been
composed in the eighth to seventh centuries BCE. The early
Upanishadic era was a remarkable period of Wisdom-Instruction
about Transcendental Realization from the Sages and traditions that
gave rise to the Upanishadic texts.
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
OF WHAT IS
The Divine Life and
Work of Adi Da
by Carolyn Lee, PhD
This new biography pre-
sents a summary overview
of Avatar Adi Da’s Life and
Work from His Birth to
the present time. From
the foretelling of His
Birth, through His years
of “Learning human-
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.
The Purpose of My bodily (human) Appearance here is
the Divine Liberation of all of humankind—not merely
the human beings of the East or the human beings of the
West, but all human beings (and, indeed, all beings and
things altogether).
—AVATAR ADI DA SAMRAJ
The life and teaching of Avatar Adi Da are of profound and
decisive spiritual significance at this critical moment in history.
—BRYAN DESCHAMP
Senior Adviser at the United Nations
High Commission for Refugees
There exists nowhere in the world today, among Christians,
Jews, Muslims, Hindus, Buddhists, native tribalists, or any
other groups, anyone who has so much to teach, or speaks with
such authority, or is so important for understanding our situa-
tion. If we are willing to learn from him in every way, he is a
Pole around which the world can get its bearings.
—HENRY LEROY FINCH
Author, Wittgenstein—The Early Philosophy
and Wittgenstein—The Later Philosophy
152 pp., $12.95
To order other books, tapes, CDs, DVDs, and videos
by and about Adi Da Samraj, contact your local
Adidam regional center, or contact the
Dawn Horse Press at:
1-877-770-0772 (from within North America)
1-707-928-6653 (from outside North America)
Or order online from: www.dawnhorsepress.com

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

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