Moderator: A viewer in Brazil comments, “there’s much, much more going on inside than outside.”
David: That’s correct. That’s why it’s important not to become overly fascinated with the form of the teacher. The form meaning the specific behaviors that might be exhibited. One should be cautious about ascribing enlightenment to anything you can see with the eyes, that might be displayed by the teacher. Even if it’s qualities of appearing silent or postured in some kind of energetic gesture. Otherwise as this viewer noted, you will miss the real show, which is going on in your consciousness, the real and genuinely realized Being. That Being’s value is in your consciousness, not outside of you. That Being can stimulate all sorts of activity in consciousness, so that consciousness wakes up, so that you begin to experience your fully natural and expanded stature in consciousness. That’s why it’s good not to idolize the teacher, the teacher’s behaviors or the individuality of the teacher. You can love the teacher. Love is something different. But to place the image of the teacher in a sacred category, I’m talking here about the image which is derived from the physical form, from the bodily form. To put that into a high category where one is emulating that over everything else, that’s missing the point.
In another sense, the body of the teacher, of a specific kind of teacher, one who is postured in natural sahaja samadhi, is in fact, divine. The body, the physical body, apart from all of its gestures, poses, appearances, transmits the radiant and free Being of consciousness itself. That’s just a distinction I wanted to share with you between ignoring the body of the teacher on the one hand but also, when the realization is appropriate, understanding what the body can signify in a highly realized condition. So what I’m sharing with you now cannot be generalized to be characteristic of all teachers, that the body itself has been realized to be divine and becomes a conveyer of the divine reality. You could say that ninety percent of spiritual teachings teach from what is prior to the body-mind. The whole message is about what transcends the body-mind. I’m suggesting that in certain realizations, those characteristic of sahaja samadhi and beyond, if there are any beyond that, those realizations are in their own category. The form can be valued, cherished and seen as a radiant conveyer, a radiant embodiment of consciousness itself. But again, just to repeat, that consideration only arises in certain realizations which are rare. It’s not common. It is highly uncommon, even among realized gurus, to have sahaja samadhi be the natural condition. That is not a casual or commonplace attainment. It’s a rare attainment. sahaja samadhi is the natural bodily relaxation in and as, pure consciousness. Pure consciousness in sahaja samadhi has migrated to the fore, to the forefront of the physical structure. So that the body itself can be considered to be god-incarnated. It’s a god-incarnate state, god, not meaning the monotheistic god. It doesn’t mean that a person becomes god or the god of the universe. Absolutely not! It means that the force that is running through all things becomes visibly apparent in and as one form, in and as consciousness itself, yoked cleanly to the body-mind. The body mind then begins to exhibit the properties of the infinite consciousness through its radiation power. Whether that be something quiet or something more flashy, with Shakti accompaniment.
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