Basket of Tolerance – Index




The Basket of Tolerance

(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 (The
Naitauba Avadhoota, Paramahansa Swami Da Love-Ananda
Hridayam)

Prepublication Edition: 3/6/88
©1988 The Free Daist Communion.
First printing: 4/88.

Editors’ Note on the Prepublication Edition of The Basket
Of Tolerance.

Preface: The Gathering of the Seven Schools of
God-Talk.

I. Literature Relative to the Total Process of the
Fourth Stage of the 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 Traditions of Religion and
Religious Philosophy.
E. The Source-Texts and Principal Traditions of
Hinduism,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 Shin 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 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).
h. 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).
i. 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 Stagesof
Life and,
Ultimately, or at Least Potentially, with the Seventh Stage
of Life).
10. The Tradition of Devotion to the Adept.
F. 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
theTraditions 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).
G. Summaries of the Traditional Buddhist and Taoist
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 ofthe
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 and his Devotees.
b. Shirdi Sai Baba and his Devotees.
c. Upasani Baba and his Devotees.
d. The Life and Teachings of Meher Baba.
e. The Life and Teachings of the Shivapuri Baba.
f. The Life and Teachings of Swami Ramdas (Including the
Autobiography of his Principal Devotee, Mother
Krishnabai).
g. Rang Avadhoot and the Dattatreya Tradition.
h. The Life and Teachings of Anandamayi Ma.
i. Neem KaroIi Baba and his Devotees.
5. Modern Hindu Proponents of the Tradition wherein Bodily
Spiritualization and Even Bodily Immortalization may be
Achieved by Means of the Descent (or Bodily Contemplation)
of Divine Power.
B. The Classical Mediterranean Tradition of Religious
andPhilosophical 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.
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):
A. Shamanism (the Root of the Fifth Stage, or Fourth to
Fifth Stage, Traditions).
B. The Fifth Stage (or Fourth to Fifth Stage) Experienceand
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).
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
Interpretation).
B. The Jain Tradition.
C. The Tradition of Buddhism:
1. The Original (or Classical) Tradition.
2. The Fully Developed Hinayana (or Theravada)
Tradition.
3. The Mahayana Tradition.
4. The Ch’an, or Zen, Tradition of Mahayana Buddhism.
5. The Tibetan Tradition.
D. 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. Mahayanavimsaka.
E. Lankavatara Sutra.
F. The Diamond Sutra and The Sutra of Hui Neng.

VII. The Epitome of Traditional Esotericism.

Epilogue: The Essence of the Message of the Great
Tradition.

Appendix: The Seven Stages of Life.

(140 pp.)

2nd Prepublication Edition: 7/9/89.

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

Given By Heart-Master Da Love-Ananda (The Naitauba
Avadhoota, Hridaya-Samartha Sat-Guru Da Love-Ananda
Hridayam)

©1989 The Free Daist Communion.

(slight changes and additions to previous edition):

The Seven Stages of Life

Prologue: God-Talk and God-Realization.

I.:
D. Introduction to the Eastern (and Especially Hindu)
Traditions of Religion and Religious Philosophy.
E. 8. e. The Mahayana Tradition of Pure Land Buddhism
(Associated with the First Four Stages 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
theTraditions 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
Varieties of Meditation and Practice.

III:

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 Karoli 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.

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

V.
C.
1. The Fully Developed Hinayana (or Theravada) Tradition.
(skip previous #1).

VI.
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. On Controlling the Vital.
F. On Death (and the Transcending of Life and Death).
G. On Renunciation (and “Ashram” Discipline).
H. The Fourth Stage of Life.
I. The Fifth Stage of Life.
J. The Sixth Stage of Life.
K. The Seventh Stage of Life.

“Live with Me”: An Invitation from The Free Daist
Communion to Respond to the Universal Teaching-Revelation of
Heart-Master Da Love-Ananda.

Table of Contents for Heart-Master Da Love-Ananda’s
Essays and Commentaries in the BOT prepared by devotees:
(Joseph Campbell and the sacred function of myth.
Memories, Dreams, Reflections, by C. G. Jung: Serves as a
preface to other documents on the traditional sources of
religious mythology.
The Rosicrucian Cosmo-Conception, or Mystic Christianity, by
Max Heindel: An introduction to the evolutionary theories
associated with the Western occult tradition.
” Creation” myths are not a call to mere belief, but a call
to God-Realization.
God is to be Realized, not doubted or proved (A commentary
on How to Think about God: A Guide for the Twentieth Century
Pagan, by Mortimer J. Adler).
Quantum Questions: Mystical Writings of the World’s Great
Physicists: Edited by Ken Wilber: One of a number of
contemporary commentaries on the (now traditional)
“controversy” between “religion” and “science”.
The Wisdom of Unity (Manisa-Pancakam) of Sri Sankaracarya
(epilogue): The three points of view that characterize (one
or more of) the seven stages of life.
The New Golden Bough: A New Abridgement of the Classic Work
by Sir James George Frazer: An excellent source-book about
ancient cultures of magic and religion.
The Ancient Gods, by E. O. James: A presentation of the
religious history and the cultures of the ancient Near East
and the Eastern Mediterranean.
To truly ” demythologize” religion it is necessary to
Realize self-Transcending Divine Enlightenment (A commentary
on New Testament and Mythology, and Other Basic Writings, by
Rudolf Bultmann).
The “Resurrection”, “Ascension”, and “Salvation” myths of
Christianity and the esoteric, Spiritual Teachings of Jesus.
The “shroud of Turin” : Faith, doubt, and the real process
of self-transcending God-Realization.
Mystery Man of the Bible, by Prof. Hilton Hotema: Apollonius
of Tyana and the possible esoteric origins of
Christianity.
The Coming of the Cosmic Christ, by Matthew Fox: One of many
books, now typical of Western exoteric Christianity, and
Western culture generally, that clings to the “Mother-Side”
and decries the “Father-Side” of life.
Eternal Bliss and Yogaswami: Sympathetic links between the
tradition of Saiva Siddhanta and the sixth to seventh stage
Wisdom and Realization.
Kashmir Shaivism and the language of Realization: The
“emanationist” or cosmological point of view of the first
five stages of life versus the sixth to seventh stage “Point
of View” of the Transcendental Reality Itself (A commentary
on Triadic Mysticism, by Paul E. Murphy).
Jnaneshwar: A fourth to fifth stage Teacher of Spiritual
Yoga (A commentary on Experience of Immortality, by Ramesh
S. Balsekar).
The Bhagavad Gita: Its explicit language clearly places it
in the context of the first five stages of life, although it
may implicitly suggest a process of Realization that extends
even into the sixth and seventh stages of life.
A. C. Bhaktivedanta Swami Prabhupada and his
“fundamentalist” interpretation of the Bhagavad Gita.
Maharishi Mahesh Yogi, “Transcendental Meditation”, and his
fourth to fifth stage Yogic interpretation of the Bhagavad
Gita.
The Yoga Vasistha: A broad philosophical work that includes
(or addresses) the points of view of each and all of the
seven stages of life.
Swami Rama Tirtha, Vedanta, and the tradition and philosophy
of the Yoga Vasistha.
Christian prejudice in The Heart of Jainism, by Mrs.
Sinclair Stevenson.
Classical Buddhism: Its revolutionary ascetical “realism”
compared with “exoteric” and “esoteric” religious “idealism”
and the “idealistic” traditions and schools associated with
the sixth and seventh stages of life.
The limitations of comparing traditions representing
different stages of life (A commentary on Early Buddhism and
the Bhagavad Gita, by Kashi Nath Upadhyaya, and The Problem
of the self in Buddhism and Christianity, by Lynn A. de
Silva).
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 practice: Practical Wisdom,
Spiritual (or Yogic) techniques, and Transcendental and
Ultimate Realization. The Tradition of Devotion to the
Adept: Spiritually Realized Adepts are the principal
Sources, Resources, and Means of the Spiritual Way. Godmen
of India, by Peter Brent: Although positively disposed
toward the “Guru-devotee” tradition, Peter Brent exemplifies
the conventional Western prejudices that must be overcome if
the relationship to a true “Guru” (or “Sat-Guru”) is to be
fruitful.
The essential Teaching of the Guru Gita ultimately relates
to the sixth and seventh stages of life.
On the Psychology of Meditation, by Claudio Naranjo and
Robert E. Ornstein: A general introduction to the varieties
of meditative practice.
Rudi: Primarily a Teacher in the basic context of the fourth
stage of life.
Science of Soul (Atma Vijnana), by Brahmarshi Parmahans
Shree 108 Swami Yogeshwaranand Saraswati Ji Maharaj: Fifth
stage ” Liberation” of the ” soul” , as proposed by Swami
Yogeshwaranand, compared to the seventh stage, or Divinely
Perfect, Realization.
The process of Realization Awakened in Ramana Maharshi
demonstrates the relationship between the heart and
Transcendental Divine Self-Realization.
The usefulness and the limitations of Death and Eternal
Life, by John Hick.
Psychopathology in Indian Medicine (Ayurveda), by Satya Pal
Gupta: A useful summation of the controversy relative to the
bodily seat of the “atman” (or apparently individual
Consciousness).
A Materialist’s Religion, by Shigeru Abe: Realism, Buddhism
(and Taoism), and the philosophy of J. Krishnamurti. J.
Krishnamurti and the energy “process” that is the root of
his point of view. The Teachings and practices of J.
Krishnamurti examined in the light of the seven stages of
life and the Hindu Yogic analysis of the five ” koshas” , or
” sheaths” , of the human being.
The sources of Dr. K. M. P. Mohammed Cassim’s synthesized
philosophy of ” Esoteric Sufism”.
C. G. Jung, J. Krishnamurti, and their resistance to the
traditional ” Eastern Way”.
The Teachings of Swami Narayanananda: A serious, authentic,
and often clarifying interpretation of the traditional
“self-effort” school of the fourth to fifth stage Yogic
tradition of mental purification and ascent of mind.
The Teachings of Swami Sivananda: Useful general (or
“popular”) introductions to various aspects of the Hindu
tradition.
Raymond Bernard’s arguments, intended to support the
conventional ideal of celibacy, also support the tradition
of conservative non-celibate sexual practices.
Celibacy is only one of the traditional options for the
process of sexual self-transcendence (A commentary on
Conquest of the Serpent: A Way to Solve the Sex Problem, by
C. J. van Vliet).
Dietary control of sex and psycho-physical energy cannot
replace the necessity for total psycho-physical (and
Spiritual) responsibility for the body-mind-self (A
commentary on Rejuvenation Through Dietetic Sex Control, by
Raymond Bernard).
The traditions of sexual abstinence, Yogic celibacy, and
Yogic sexual intercourse, and the authentication of the
practice of sexual Yoga (A commentary on The Illusion of
Conjugal Sadhana, by Yogacharya Svami Krpalvananda).
Mudras: A Study in the Classical Gesture Language of
Hinduism, Yoga, and Tantra, by Dr. Swami Gitananda, presents
and elaborates on the traditional description of Hatha Yogic
celibacy.
The Process associated with True “Kundalini Shakti” is not
(in general) Initiated or Fulfilled by Yogic sexual practice
(A commentary on “Vama Marga—the practice of left hand
tantra”, by Swami Satyananda Saraswati).
My Life and Mission, by Swami Vivekananda: Despite profound
experiences of conditional nirvikalpa samadhi, Swami
Vivekananda retired to a more “inner-directed” life only at
the end of His relatively brief “career” of extraordinarily
active Preaching and Teaching.
The utopian idealism of R. Buckminster Fuller and mankind’s
most fundamental Calling to self-transcendence,
world-transcendence, and Divine Self-Realization.
The fourth stage of life and the fifth stage of life: Two
steps (or phases) in the total process of Spiritual ascent.
Bhakti in Religions of the World, by Chhaganlal Lala: An
examination of Hinduism, Buddhism, Christianity, and Islam
in the context of the fourth stage process of “bhakti”.
The Teachings of Ramakrishna (and Swami Vivekananda) are not
a “universal” Message, but “conventional dualistic”
Teachings typical of the fourth to fifth stages of life.
Narasimha Swami and the modern “cult” of Shirdi Sai
Baba.
Gurus Rediscovered, by Kevin R. D. Shepherd: An attempt to
penetrate the popular “Myth” (or legend) of Shirdi Sai
Baba.
Meher Baba, Messianic and Avataric religious traditions, and
the ultimate Avatar Who is all beings Awake.
The Wayfarers, by William Donkin: Meher Baba, “masts”, and
the eccentric and paradoxical behavior of true “Gurus” who
truly Awaken to any degree of God-Consciousness.
The “evolutionary idealists” (such as Ramalinga and
Aurobindo): Overestimating the importance of a Yogic process
(of Spiritual descent) otherwise uniquely fundamental to the
(basic) fourth stage of life.
The writings of Martin Buber: Interpreting Judaism (and even
religion itself) as a kind of fourth stage “dialogue” with
God, or a relationship of the body-based ego-“I” with the
“Thou” of faith.
Although certain Christian traditions (as well as the
traditions of Judaism and Islam) may sometimes allow
mystical developments of the ascending (fourth to fifth
stage) type, they have not developed true sixth and seventh
stage orientations because of their fixed association with
the idea of a Separate “Creator-God”. (A commentary on Agape
and Eros, by Anders Nygren).
Mysticism Sacred and Profane, by R. C. Zaehner: A
traditional “dualist’s” arguments against the traditional
propositions and experiences of “monists”.
Christian Mysticism: Transcending Techniques, by Marilyn May
Mallory: An address to beginners that characteristically
reduces religion as a whole to doctrines that represent the
beginner’s body-based point of view.
The popular religious “Message” of Mother Teresa of Calcutta
and the Call of true religion to be love and to transcend
self and all ” things”.
Hindu and Muslim Mysticism, by R. C. Zaehner: Further
attacks from a “dualistic” point of view against the
(conventional) “monistic” tendency in religion.
Patanjali’s Yoga Sutras is most fully understood if it is
interpreted as an outline of the total (and ultimately
seventh stage) process of Yoga.
The allegedly “secret” techniques of “Kriya Yoga” are the
same ones openly described in the written traditions of
fourth to fifth stage Yoga. The Science of Kriya Yoga, by
Roy Eugene Davis: Contains simplified descriptions of the
practice of “Kriya Yoga”.
Practices and Realization in the tradition of Shabd
Yoga.
A critique of the interpretation by fifth stage Yogis and
Saints of the causal body and of Ultimate Realization.
The Primal Power in Man, or The Kundalini Shakti, by Swami
Narayanananda: Misinterpretations of the “scheme” of Reality
and the process of God-Realization resulting from the
traditional attachment to (and over-estimation of the
importance of) the fourth to fifth stage process of mental
(or psychic) ascent.
Yoga and Bhoga, by Guruji Thapasyogi C. K. S.; Good
summaries of the basic aspects of the process of Yogic
ascent, when read with discrimination.
Paramartha Katha Prasang: Spiritual Conversations with Swami
Muktananda (1962-1966): Although apparently a sometime
proponent of sixth stage practices, Swami Muktananda was a
fourth to fifth stage practitioner who became a fifth stage
Yogic Realizer and a fourth to fifth stage Spiritual
Master.
Discriminations Between Buddhist and Hindu Tantras, by “The
Buddhist Yogi” C. M. Chen: An example (for discriminative
study) that indicates that Buddhists make distinctions
between their own school or philosophy and that of
traditional Hindus and other Buddhist and non-Buddhist
schools.
Modern Teachers of Advaitism: The “talking” school and the
“practicing” school.
The (basically sixth stage) Teachings of Swami Gnanananda
and Brahmagna Ma include preliminary and preparatory
practices, because they were “Yogis” (during the course of
their sadhana) as well as “Jnanis”.
Ramana Maharshi: His seventh stage Realization, His sixth to
seventh stage Teachings, and His rather reluctant Role as
Teacher.
A useful description of the Spiritual anatomy of Man (a
footnote from an earlier edition of Sri Ramana Gita).
The religious idealism of Mahatma Gandhi and his inability
(or unwillingness) to surrender fully and finally to his
true “Guru”, Rajchandra.
The Zen Doctrine of No-Mind (The Significance of the Sutra
of Hui-Neng [Wei Lang]), by Daisetz Teitaro Suzuki:
Contains a general presentation of the philosophy and
technique of Ch’an, or Zen, Buddhism.
“Talking” schools and “practicing” schools in the sixth (or
sixth to seventh) stage schools of Tibetan Buddhism.
Fourth to fifth stage practices and Teachings, and sixth and
(at least potentially) seventh stage Transcendental Wisdom
in The Tibetan Book of the Great Liberation. Mahamudra: The
Quintessence of Mind and Meditation, by Takpo Tashi Namgyal:
A presentation of the “Essence” of the tradition of Tibetan
(or Vajrayana) Buddhism, and an epitome of the “Mind Dharma”
that is also the core of Mahayana Buddhism.
The Song of the Self-Supreme (Astavakra Gita): The Classical
Texts of Atmadvaita, by Astavakra: The Preface by
Heart-Master Da Love-Ananda gives a right view of the
traditional documents that best (if only partially)
represent the seventh stage of life.
Avadhuta Gita: Song of the Ever-Free, by Dattatreya
Avadhuta: Ultimate Realization and its possible
preliminaries).

(301 pp.)

3rd Prepublication Edition: 6/10/91.

The Essays and Commentaries from The Basket Of
Tolerance.

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

©1991 Sri Love-Anandashram (Naitauba) Pty Ltd, as a
trustee for the Sri Love-Anandashram Trust.

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. 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)
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.
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.)