Basket of Tolerance, The h

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.)

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claims
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Wisdom-Teaching of Avatar Adi Da Samraj and the Way of the Heart.
©1999 The Da Love-Ananda Samrajya Pty Ltd., as
trustee for The Da Love-Ananda Samrajya.

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Used in DAbase by permission.
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