Way of Divine Communion, The (excerpt)


The Way of Divine Communion

( excerpt, 1976 )

The key to the realization of the Way of Divine Communion
is that all responsibilities and practices, indeed, the very being, all
functions, and the whole life or existence must become conscious, devotional
(sacrificial) relationship to the Presence. The Presence is the Real,
known through the “emotion” that is the psyche or living being.

The “breathing” of the Presence is direct, from the heart
or feeling being, not indirect, via fixation of attention in various extended
functions or centers and the resultant inwardness (concentrating, contracting
the field of attention, turning in or away from the all-pervading Presence),
in which the Presence is reduced to yogically perceived energies or conditions
flowing inside the functional form. In such indirect knowledge of the Presence,
the Presence is known relative to its effects, not directly, as itself.
The practice of the Way of Divine Communion depends on the central capacity
of the devotee, not the secondary ability of the yogi or spiritual technician.

Even so, there is a level of technical responsibility
that is to be naturally realized by devotees. The practices in the various
stages of the Way of Divine Communion and the Way of Understanding are
forms of this responsibility. But all practices are to be realized in direct
relationship to the intuited Reality, not in indirect, separative, or self-meditative
fashion.

* * *


In the Way of Divine Communion, the Divine Reality is
intuited from the heart (the feeling, psychic being) as all-pervading Presence.
That is, the Divine is not thus known from the point of view of body or
emotion or mind in themselves, and thus known as an Object that has a specific
location, dimension, and center. Rather, the Divine Presence is truly known
only when body, emotion, and mind are released into the Presence and cease
to create a point of view or independent self position. When the functions
of the being are yielded and cease to distract and define the conscious
being, then the conscious or feeling, psychic being also ceases to limit
and objectify the Real. When the being thus becomes devotion or sacrificial
attention to the Divine through service in the form of all actions, then
the Divine begins, by Grace, to be felt-intuited as a non-objective (non-Objective)
Presence that is not truly describable (since it has no location, no dimensions,
no form, and no center), except that it is clearly felt and known, and
absorbs the being from the heart under all conditions. The realized Presence
of the Divine Reality with which or in which devotees enjoy heart-felt
Communion of the entire being, is thus described to be all-pervading rather
than specific or limited.

Clearly, Communion with this Presence is realized only
through devotion, through service of the whole being. The Presence to which
the mind may turn on the basis of mere description and belief is an Object
known by the separated body, emotion, and mind.

The practices of the God-Name and the Breath of God thus
depend on prior awakening of attention to the all-pervading Presence through
devotional service or sacrifice of the being through all actions.

 * * *


The practice of the Breath of God (and the Name of God)
in the Way of Divine Communion is not an intentional esoteric practice
of participation in the descending and the ascending vehicles of pyscho-physical
life. It is simply the natural process of reception-release. It is not
directional or functionally specific. Inhalation involves reception, but
not specifically from any direction. Just so, exhalation involves release,
but not toward any specific location. The practice is founded upon relationship,
through the natural process of reception-release, to the prior (not directional)
and all-pervading Divine Presence.

* * *


The devotional discipline of the God-Name is that aspect
of the Way of Divine Communion that directly involves the mind. It is not
mere exercise of the mind, but devotion to the all-pervading Presence with
and through mind, whose rootseat is in the heart, not in the head. (Thoughts
may appear to arise or be reflected in the head, but mind, the origin of
thoughts, is seated and rooted in the heart.)

In this discipline, the mind is released from its separate
and separative position as thinker and thoughts outside the heart, in the
regions of the head, reflecting what is below and what is above. Rather,
it is focused at its root-seat, in and through the heart or psychic, feeling
being. Thus, the practice of the God-Name is not thought about God, but
simple, conscious, heart-felt recollection, or surrender of thought and
mind in the present moment, to the all-pervading Presence that is God or
the Divine Reality.


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The Da Love-Ananda Samrajya Pty Ltd., as trustee
for The Da Love-Ananda Samrajya,


claims perpetual copyright to all photographs
and the entire Written (and otherwise recorded)

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.


All rights reserved.

Used in DAbase by permission.
note to the reader


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