The Basket of Tolerance – Adi Da Samraj


 

On The Seven Schools Of The One And Great Tradition Of God Talk

A Reader’s Introduction to the Historical Traditions of Truly Human Culture, Practical self-Discipline, Perennial Religion, Universal Religious Mysticism, “Esoteric” Spirituality, and Transcendental Wisdom, Compiled, Annotated, and Presented by Heart-Master Da Free John (Adi Da Samraj), 1989.


The Basket of Tolerance –

Table of Contents and Essay Index

Basket of Tolerance – 1991 edition


 

The Basket of Tolerance

A Guide to Perfect Understanding of the One and Great Tradition of Mankind.

By The Divine World-Teacher and True Heart-Master, Da Avabhasa (The “Bright”)

The Essays and Commentaries from The Basket Of Tolerance.

3rd Prepublication Edition: 6/10/91.

 

Editor’s Note on the Third Prepublication Edition of The Basket Of Tolerance.

Preface: The Gathering of the Great Tradition

Prologue: God-Talk and God-Realization

I Am Complete

The Five “Points of View”

I. Literature Relative to the Total Process of the Fourth Stage of Life through the Seventh Stage of Life:

A. Introduction to Religious Philosophy

B. Introduction to the History of Religion

C. Introduction to the Three Principal Traditions of Western Religion, including their Source-Texts:

1. Judaism

2. Christianity

3. Islam

D. Introduction to the Eastern (and Especially Hindu) Traditions of Religion and Religious Philosophy

E. The Source-Texts and Principal Traditions of Hinduism, Jainism, Buddhism, and Taoism

1. The Vedas

2. The Samkhya Tradition

3. The Upanishads

4. The Vedanta Sutras (or Brahma Sutra) of Badarayana

5. The “Krishna” Literature:

a. The Myths of Krishna

b. Bhagavad Gita

i. Introductory (and General) Presentations of the Bhagavad Gita

and Its Basic Teachings

ii. Interpretations of the Bhagavad Gita from the Point of View of the Fourth Stage of Life

(with Elements of the Fifth Stage of Life possibly also in Evidence)

iii. Interpretations of the Bhagavad Gita from the Point of View of the Fifth Stage of Life

(with Elements of the Fourth Stage of Life also in Evidence)

iv. Interpretations of the Bhagavad Gita from the Point of View of the Sixth Stage of Life

(and, Ultimately, or at Least Potentially, the Seventh Stage of Life)

c. Srimad Bhagavatam (Bhagavata Purana)

6. The “Rama” Literature

a. Ramayana

b. Yoga Vasistha

7. The Tradition of Jainism

8. The Traditions of Buddhism

a. Introductory (and General) Presentations of the Traditions and Teachings of Buddhism

b. The Hinayana Tradition (Basically Associated with the Sixth Stage of Life and,

at Least Potentially, with the Seventh Stage of Life)

c. The Mahayana Tradition (Variously Associated with the First Six Stages of Life and,

Ultimately, or at Least Potentially, with the Seventh Stage of Life)

d. The Mahayana Buddhist Tradition of the Lotus Sutra

(Associated with the First Four Stages of Life)

e. The Mahayana Tradition of Pure Land Buddhism (Associated with the First Four Stages of Life)

f. The Madhyamika Tradition (or Philosophy) of Mahayana Buddhism

(Associated with the Sixth Stage of Life and,

Ultimately, or Even Most Fundamentally, with the Seventh Stage of Life)

g. The Yogacara Tradition (or Philosophy) of Mahayana Buddhism

(Associated with the Sixth Stage of Life and,

Ultimately, or Even Most Fundamentally, with the Seventh Stage of Life)

h. The Ch’an (or Zen) Tradition of Mahayana Buddhism

(Basically Associated with the Sixth Stage of Life and,

Ultimately, or at Least Potentially, with the Seventh Stage of Life)

i. The Mahayana Tradition of Shingon (or “Esoteric”) Buddhism

(Generally Associated with the First Six Stages of Life and,

Ultimately, or at Least Potentially, with the Seventh Stage of Life)

j. The Tibetan (Vajrayana, or Tantric) Tradition

(Generally Associated with the First Six Stages of Life and,

Ultimately, or at Least Potentially, with the Seventh Stage of Life)

9. Taoism (Generally Associated with the First Six Stages of Life and,

Ultimately, or at Least Potentially, with the Seventh Stage of Life)

F. The Tradition of Devotion to the Adept

G. Summaries of the Traditional Hindu Sadhanas

(Including References to Non-Hindu Practices from a Variety of Other Traditions)

1. Summaries of the Process, the Various Yogas, and the Traditions of Meditation

2. The Fifth Stage of Life (and Its Foundation in the Fourth Stage of Life),

from the Point of View of Both Hindu and Non-Hindu Proponents

3. The Sixth Stage of Life (and Possibly, or at Least Potentially, the Seventh Stage of Life)

H. Summaries of the Traditional Buddhist and Taoist Neo-Confucian Varieties of Meditation and Practice

II. Practical Literature Related to All Seven Stages of Life

A. Death (or, Life and Beyond)

B. Mind

1. Mind and the Brain

2. Mind Science

C. The Vital Center and the Circulation (or “Conductivity”) of Living Energy

D. Asana and Pranayama

E. Diet, Health, and Healing

F. Sexual Wisdom

1. The History and the Philosophies of Human Sexual Activity

2. Healing the Emotional-Sexual Character

3. Arguments for Conservation of the Biochemistry of the Reproductive System

4. Traditional Sexual Disciplines that Conserve Both the Biochemistry of the Reproductive System and the Root-Energy of Sex

a. The Tradition of Celibacy

b. The Tradition of Yogic (or Spiritualizing) Conversion of Sexual Activity

c. The Tradition of Rejuvenative Cultivation of Sexual Activity

G. Social Wisdom

III. The Fourth Stage of Life

(in Its Beginnings, Its Basics, and Its Transitional Role as a Means toward the Process and the Realization associated with the Fifth Stage of Life)

A. The Hindu (and General Indian) Tradition of Religious and Philosophical Mysticism

1. Bhakti Yoga

2. Narada Bhakti Sutras

3. The Roots of the Modern Bhakti Tradition

4. Modern Teachers of Bhakti Yoga

a. Ramakrishna, His Source-Traditions, His Devotees, and the Ramakrishna-Vivekananda Movement

b. Rang Avadhoot and the Dattatreya Tradition

c. Akkalkot Maharaj and the Dattatreya Tradition

d. Shirdi Sai Baba and his Devotees

e. Upasani Baba and his Devotees

f. The Life, Teachings, and Source-Traditions of Meher Baba

g. The Life and Teachings of the Shivapuri Baba

h. The Life and Teachings of Swami Ramdas

(including the Autobiography of his Principal Devotee, Mother Krishnabai)

i. The Life and Teachings of Sitaramdas Omkarnath

j. The Life and Teachings of Anandamayi Ma

k. Neem Karoii Baba and his Devotees

5. Modern Hindu (and Christian) Proponents of “Evolutionary Idealism”, or the Tradition wherein Bodily (and Otherwise Human) Spiritualization and Even Bodily Immortalization are Sought, and Which are to be Achieved by Means of the Descent (or Bodily, or Otherwise Human, Contemplation) of Divine Power

B. The Classical Mediterranean Tradition of Religious and Philosophical Mysticism, which is the Root-Tradition of All Western (or All Jewish, Christian, and Islamic) Mysticism, and which (Especially in the Form of Greek Neo-Platonism) is (in Many Respects) Rooted in the Mysticism of the East (Especially that of India)

C. The Jewish Tradition of Religious Mysticism

D. The Christian Tradition of Religious Mysticism

1. The Catholic and Protestant (or “Western Church”) Traditions of Christian Religious Mysticism.

2. The Orthodox (or “Eastern Church”) Tradition of Christian Religious Mysticism

3. The “Oriental,” Tradition of Christian Religious Mysticism

E. The Islamic Tradition of Religious Mysticism

F. The “Other-Power” Tradition of Shin Buddhism

IV. The Fifth Stage of Life

(and Its Foundation in the Advanced Process of the Fourth Stage of Life) <br> A. Shamanism (the Root of the Fifth Stage, or Fourth to Fifth Stage Traditions)

B. The Fifth Stage (or Fourth to Fifth Stage) Experience and Its Way of Practice

C. The Fundamental Energy of Mystical Ascent

D. Patanjali and Raja Yoga

E. Hatha Yoga

F. Summaries of Traditional Yogas (Particularly of the Fifth Stage, or Fourth to Fifth Stage, Variety)

G. The Yogas of Subtly Perceived Life-Energy, Sound, and Light

H. Mantra Yoga

I. “Kriya Yoga”

J. Shabd Yoga (or Nada Yoga and the Sikh Tradition

K. The Tradition of Kundalini Shakti Yoga

L. The Tantric Tradition of India (Hindu and Buddhist)

M. The Tibetan (Vajrayana, or Tantric) Buddhist Tradition

N. The Tradition of Taoist Yoga

V. Primarily the Sixth Stage of Life, including some Expressions of the Seventh Stage of Life

A. The Tradition of Advaita Vedanta

1.The Ancient Advaitic (or Non-Dualist) Tradition, Shankara, and the Tradition of Shankara

2.Modern Teachers of Advaitism

3. Literature on the Life and Teachings of Ramana Maharshi

(including interpretations of Ramana Maharshi’s Teachings by Various of his Devotees)

4. Ribhu Gita

5. Sri Devikalottara Agama

6. Yoga Vasistha (in Its Sixth, or Sixth to Seventh, Stage Mode)

B. The Samkya Yoga of Patanjali (in Its Sixth Stage Mode)

C. The Jain Tradition

D. The Traditions of Buddhism

1. The Fully Developed Hinayana (or Theravada) Tradition

2. The Mahayana Tradition

3. The Ch’an, or Zen, Tradition of Mahayana Buddhism

4. The Tibetan Tradition

E. The Tradition of Taoism

VI. Seventh Stage Literature

(or Texts which “Confess” the Seventh Stage Realization, and with Critical, or otherwise Minimal, Address to the Point of View, or the Necessary Progressive Disciplines, of the First Six Stages of Life)

A. Astavakra Gita

B. Avadhoot Gita

C. Tripura Rahasya

D. The Diamond Sutra

E. Mahayanavimsaka

F. Lankavatara Sutra

G. The Sutra of Hui Nenq

VII. The Epitome of Traditional Wisdom

A. The Guru, and the Practice of Devotion to the Guru

B. The Traditional Fundamentals of Religion

C. The Traditional Stages of Practice and Realization

D. On Transcending the Mind

E. Social Wisdom.

F. On Controlling the Vital

G. On Death (and the Transcending of Life and Death)

H. On Renunciation (and “Ashram” Discipline)

I. The Fourth Stage of Life

J. The Fifth Stage of Life

K. The Sixth Stage of Life

L. The Seventh Stage of Life

Epilogue: The Essence of the Combined Message of the One and Entire Great Tradition of Mankind.

 

Table of Contents for Essays and Commentaries given by Da Avabhasa in the Basket of Tolerance:

Joseph Campbell and the sacred function of myth.

C.G. Jung as a producer of myths. (Including commentary on Memories, Dreams, Reflections, by C. G. Jung).

A note on The Rosicrucian Cosmo-Conception, or Mystic Christianity, by Max Heindel.

“Creation” myths as a call to God-Realization, not mere belief.

The traditional intellectual “proofs” of the existence of God versus the intuition of the Feeling of Being (Itself) that is God. (A commentary in response to How to Think About God: A Guide for the Twentieth Century Pagan, by Mortimer J. Adler).

Various points of view on the relationship between science and mysticism, including Ken Wilber’s view expressed in Quantum Questions: Mystical Writings of the World’s Great Physicists.

The three points of view that characterize (one or more of) the seven stages of life. (An elaboration on a statement from The Wisdom of Unity (Manisa-Pancakam) of Sri Sankaracarya).

A note on The New Golden Bough: A New Abridgement of the Classic Work by Sir James George Frazer.

A note on The Ancient Gods, by E.O. James.

Rudolph Bultmann’s project to “demythologize” Christianity versus the true outgrowing of mythology. (A commentary on New Testament and Mythology, and Other Basic Writings. by Rudolf Bultmann.)

The Resurrection, Ascension, and Salvation myths of Christianity versus the esoteric, Spiritual Teachings of Jesus of Nazareth. ( excerpt: Blood Sacrifice and the Death of Jesus)

The “shroud of Turin” : Faith, doubt, and the real process of self-transcending God-Realization.

On the argument for the life and Teachings of Apollonius of Tyana as the basis for the New Testament. (A commentary in response to Mystery Man of the Bible, by Prof. Hilton Hotema.

Clinging to the ” Mother-Side” of life and decrying the ” Father-Side” of life. (A commentary on The Comming of the Cosmic Christ, by Matthew Fox).

Jnaneshwar as a fourth to fifth stage Teacher of Spiritual Yoga. (A commentary on Experience of Immortality, by Ramesh S. Balsekar).

Saiva Siddhanta as linked to the sixth to seventh stage Wisdom traditions. (Including commentary on Eternal Bliss and Yogaswami.)

The distinction between the fourth to fifth stages of life and the sixth to seventh stages of life. (A commentary on Kashmir Shaivism, in response to Triadic Mysticism, by Paul E. Murphy.)

The distinction between the “Avatar” tradition and the “Incarnation” tradition. (With commentary on statements from Avatar and Incarnation, by Geoffrey Parrinder, and Incarnation in Hinduism and Christianity: The Myth of the God-Man, by Daniel E. Bassuk.)

The tradition of The Bhagavad Gita and its interpretation in terms of the seven stages of life.

A.C. Bhaktivedanta Swami Prabhupada and his fundamentalist interpretation of the The Bhagavad Gita.

Maharishi Mahesh Yogi, his fourth to fifth stage Yogic interpretation of the The Bhagavad Gita, and his version of transcendental meditation.

The point of view of the Yoga Vasishtha in terms of the seven stages of life. (With commentary on the work of B.L. Atreya.)

Swami Rama Tirtha, Vedanta, and the tradition and philosophy of the Yoga Vasishtha.

Christian prejudice in The Heart of Jainism, by Mrs. Sinclair Stevenson.

The traditional Buddhist analysis of conditional existence, with a description of the original (or “realistic”) Buddhist doctrine of “anatta” (or of the “no-seIf” characteristic) as a means for proposing (or pointing toward) the same Ultimate Absolute Reality positively (or directly) described in the schools of traditional Advaitism (and in the more “idealistic”, or positively descriptive, schools of traditional Buddhism).

The revolutionary ascetical “realism” of classical Buddhism compared with exoteric and esoteric and transcendental religious “idealism”.

The limitations of comparing traditions representing different stages of life. (A commentary on Early Buddhism and the Bhagavadgita, by Kashi Nath Upadhyaya and The Problem of the seIf in Buddhism and Christianity, by Lynn A. de Silva.)

An address to the Western, modern, and scientific presumptions in Chinese Religion: An Introduction, by Laurence G. Thompson.

A critical error (or confusing principle of communication) in the descriptions of “yin” and “yang” in The Unique Principle: The Philosophy of Macrobiotics, by George Ohsawa.

The tradition of Taoist philosophy and practice: practical Wisdom and progressive Yogic discipline as a foundation for Ultimate Realization.

The Tradition of Devotion to the Adept, the Great Principle of Satsang, and the necessity of the Guru.

Karlfried Graf Durckheim’s affirmation (in The Call for the Master: The Meaning of Spiritual Guidance on the Way to the Self) of the “master-student” relationship versus the ultimate and most sacred tradition of true Devotion to an Adept Spiritual Master.

The Guru-devotee tradition and the conventional Western prejudices that must be overcome. (A commentary on Peter Brent’s view expressed in Godmen of India .)

A commentary on the essential Teaching of the Guru Gita.

A note on How to Be: Meditation in Spirit and Practice, by Claudio Naranjo, M.D.

A commentary on Rudi’s fourth to fifth stage Teaching.

Fifth stage Liberation of the soul versus seventh stage, or Divinely Perfect, Realization. (A commentary in response to Science of Soul [Atma Vijvana], by Brahmarshi Parmahans Shree 108 Swami Yogeshwaranand Saraswati Ji Maharaj.)

The heart-center (on the right side) and the spontaneous process of Realization Awakened in Ramana Maharshi.

“Nature” philosophy and practice versus “Ultimate” (or “Perfectly Divine”) philosophy and practice. (A commentary on traditional Taoism and the writings of Ni, Hua Ching.)

An address to the dualistic point of view in Death and Eternal Life, by John Hick.

A note on Psychopathology in Indian Medicine (Ayurveda), by Satya Pal Gupta.

The Shakti in the right side of the heart. (A commentary on a verse from “The Sita Upanishad”, translated by Dr. A. G. Krishna Wartier.)

The Alcoholics Anonymous movement and how human beings may complete the business of the first three stages of life, and move on, into the evolutionary process of growth.

Realism, Buddhism (and Taoism), and the philosophy of J. Krishnamurti. (A commentary in response to A Materialist’s Religion, by Shigeru Abe.)

J. Krishnamurti and the energy-“process” that is the root of his point of view.

The Teachings and practices of J. Krishnamurti in light of the seven stages of life and the Hindu Yogic analysis of the five koshas.

The sources of Dr. K. M. P. Mohamed Cassim’s synthesized philosophy of Esoteric Sufism.

C. G. Jung, J. Krishnamurti, and their resistance to the traditional Eastern Way.

A commentary on Swami Narayanananda’s interpretation of the traditional “self effort” school of fourth to fifth stage Yoga.

The Teachings of Swami Sivananda and the idea of self-purity. (With commentary on his book Jnana Yoga.)

The principle of full and consistent concentration of attention in and via any present purposeful physical exercise, and even any purposeful physical activity in general. (A commentary on ‘Mind Power’, by Judd Biasiotto and Arny Ferrando.)

A critique of Geoffrey Parrinder’s views (as presented in Sex in the World’s Religions) on Taoist and Tantric traditions of male non-ejaculatory sex-practice.

A Call for freedom of sexual choice, and tolerance of individual sexual choices, in democratic societies, (With commentary on The Bible and Polygamy: A Study of Hebrew and Christian Teaching, by G. Parrinder.)

The discriminative understanding of traditional sexual rules, and the right communication of sectarian sexual views, as exemplified by L. William Countryman in Dirt, Greed, and Sex: Sexual Ethics in the New Testament and Their Implications for Today.

On the rejuvenative value of retaining the biochemical secretions of the human reproductive system, (A commentary in response to various books by Raymond Bernard.)

Celibacy and the total tradition of sexual self-transcendence. (A commentary in response to Conquest of the Serpent: A Way to Solve the Sex Problem, by C. J. van Vliet.)

Dietary practice, celibacy, and the right control of sexual energy. (A commentary in response to Rejuvenation through Dietetic Sex Control, by Raymond Bernard.)

The traditions of sexual abstinence, Yogic celibacy, and Yogic sexual intercourse. (A commentary in response to The Illusion of Conjugal Sadhana, by Yogacharya Svami Krpalvananda.)

The traditional description of Hatha Yogic celibacy in Mudras: A Study in the Classical Gesture Language of Hinduism, Yoga. and Tantra, by Dr. Swami Gitananda.

Traditional presumptions about the relationship between Yogic sexual practice and the awakening of the Kundalini Shakti. (A commentary in response to “Vama Marga—the practice of left hand tantra”, by Swami Satyananda Saraswati.)

An appraisal of Kenneth Clark’s examination of “civilisation” in his book and video series CiviIisation, with a description of the progressive (and progressively devastating) turning of Western Man from God-contemplation to “contemplation” (and idealization) of the human being (itself and the natural world (itself).

The active life of Swami Vivekananda, and his Realization of fifth stage conditional nirvikalpa samadhi. (A commentary in response to My Life and Mission, by Swami Vivekananda.)

The utopian idealism of R. Buckminster Fuller. The “advanced” fourth stage of life and the fifth stage of life as two steps in the total process of Spiritual ascent.

A brief descriptive commentary on Bhakti in Religions of the World, by Chhaganlal Lala.

A commentary on the “conventionally dualistic”, fourth to fifth stage Teachings of Ramakrishna (and Swami Vivekananda).

Narasimha Swami and the creation of the modern “cult” of Shirdi Sai Baba.

Gurus Rediscovered, by Kevin R. D. Shepherd, as an attempt to penetrate the popular Myths of Shirdi Sai Baba and Upasani Baba.

Meher Baba, Messianic and Avataric religious traditions, and the ultimate Avatar Who is all beings (Awake).

Contents for Essays Meher Baba, “masts” , and the eccentric and paradoxical behavior of true Gurus.

(A commentary in response to The Wayfarers, by William Donkin.)

The point of view of the fourth to fifth stage “evolutionary idealists” (such as Ramalinga and Aurobindo) versus the “Point of View” of the seventh stage of life.

The writings of Martin Buber: Interpreting Judaism (and even religion itself) as a kind of fourth stage “dialogue” with God.

Mysticism, anti-mysticism, and the characteristic absence of the sixth and seventh stage orientations in the mainstream traditions of Christianity, Judaism, and Islam. (A commentary in response to Agape and Eros, by Anders Nygren.)

A traditional dualist’s arguments against the traditional propositions and experiences of monists, in Mysticism Sacred and Profane, by R. C. Zaehner.

The current trend toward exclusively body-based “Salvation Messages” and the reduction of religion to doctrines that represent and serve only the body-based (or beginner’s) point of view. (A commentary in response to Christian Mysticism: Transcending Techniques, by Marilyn May Mallory.)

The popular religious Message of Mother Teresa of Calcutta examined in light of the totality of true religion.

Further attacks from a dualistic point of view against the monistic tendency in religion, in Hindu and Muslim Mysicism, by R. C. Zaehner.

Yoga as the religion of devotion to an Adept. (A commentary in response to Yoga: The Technology of Ecstasy, by Georg Feuerstein.)

The two traditions associated with the cosmically manifested Kundalini Shakti (with commentary on the writings and experiences and Yogic practices of Gopi Krishna).

The natural “physio-kundalini” process (and Itzhak Bentov’s physically based model for understanding experiences of the “Kundalini Shakti” type) described by Lee Sannella (in The Kundalini Experience: Psychosis or Transcendence?) as compared with the process of Kundalini Shaktipat, or the descent of Divine Spirit-Power.

Interpreting Patanjali’s Yoga Sutras in terms of the seven stages of life.

The allegedly secret techniques of “Kriya Yoga” (A commentary, in response to This Is Reality, by Roy Eugene Davis, and on other fourth to fifth stage Yoga books on The BOT list.)

A note on The Science of Kriya Yoga, by Roy Eugene Davis.

The tradition of Shabd Yoga and its practices and Realizations. A critique of the fifth stage use of the term “causal body” and the fifth stage interpretation of Ultimate Realization.

Consciousness, the Kundalini Shakti, and esoteric Spiritual anatomy as understood in the fourth to fifth stages of life and in the sixth to seventh stages of life. (A commentary in response to Within You, and other books on Kundalini Shakti Yoga, by Swami Narayanananda.)

An evaluation of Yoga and Bhoga, by Guruji Thapasyogi C. K. S.

An evaluation of Thus Spake Bhagavan Nityananda, by Sri Murthy, as a “revised version” of the Chidakash Gita.

A discussion of Swami Muktananda’s sometimes sixth stage Teachings in light of his otherwise fourth to fifth stage Teachings and Realization. (A commentary in response to Paramartha Katha Prasang: Spiritual Conversations with Swami Muktananda [1962-1966].)

Distinctions made by Buddhists between their own philosophy and that of traditional Hindu, and other Buddhist and non-Buddhist, schools. (A commentary in response to Discriminations Between Buddhist and Hindu Tantras, by “The Buddhist Yogi” C. M. Chen.)

The differences between the Wilhelm-Jung and Thomas Cleary editions of The Secret of the Golden Flower and their relative merits.

Modern Teachers of Advaitism: The “talking” school versus the “practicing” school.

Preparatory practices in the (basically sixth stage) Teachings of Swami Gnanananda and Brahmagna Ma.

Ramana Maharshi as a principal modern example of a Great Sage in the Upanishadic tradition of Advaita Vedanta: His Realization, His Teachings, and His rather reluctant Role as Teacher.

A traditional description of the Spiritual anatomy of Man that accounts for the comparative differences (and also the developmental continuity) between the first five stages of life and the sixth and seventh stages of life, in a footnote from an earlier edition of Sri Ramana Gita.

Mahatma Gandhi’s unfulfilled relationship to his true Guru, Rajchandra.

A note on The Zen Doctrine of No-Mind (The Significance of the Sutra of Hui-Neng [Wei Lang]), by Daisetz Teitaro Suzuki.

“Talking” schools and “practicing” schools in the sixth (or sixth to seventh) stage traditions of Tibetan Buddhism.

Fourth to fifth stage practices and Teachings, and sixth stage (and, ultimately, or at least potentially, seventh stage) Transcendental Wisdom, in The Tibetan Book of the Great Liberation, with an appraisal of the book’s introductory essays written by C. G. Jung and by W. Y. Evans-Wentz, and of the translations of the book’s Tibetan Buddhist texts.

A note on Mahamudra: The Quintessence of Mind and Meditation, by Takpo Tashi Namgyal.

A discussion of Taoist philosophy and practice in light of the seven stages of life (and various Buddhist and non-Buddhist historical influences).

A Call to right understanding of the unique literatures, traditions, and Adepts of the seventh stage of life, and a critical examination of the distinction between the “radical” (and paradoxical) “Point of View” of the seventh stage of life (as Freely communicated by fully Enlightened Adepts) and the points of view of the lesser (or first six) stages of life (especially in the context of the various complete traditions of which these uniquely seventh stage texts are culminating expressions).

Ultimate Realization and its possible preliminaries in the Avadhoota tradition. (A commentary in response to Swami Chetanananda’s introduction to Avadhuta Gita: Song of Ever-Free, by Dattatreya Avadhuta.)

(170 pp.)

The Unique Sixth Stage Foreshadowings of the Only-By-Me Revealed Seventh Stage of Life