Breath and Name – Chapter 4 and 5



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THE PRACTICAL LIFE DISCIPLINES OF
THE WAY OF DIVINE COMMUNION

5.1 The life devotees live in
relation to me is one that necessarily involves disciplines
and Lawful or sacrificial conditions of life. If the
appropriate conditions are not assumed, the relationship
between us ceases to function spiritually. The habitual
adaptations and motivating tendencies of each life are a
perpetual obstacle to the necessary devotional-sacrifice.
Without the Lawful discipline of conditions, the perfect
transformation and dissolution of suffering and seeking in
dilemma may not be worked.

5.2 In every moment, you are obliged
first to handle things with your neighbor, that is, to
establish stable, ordinary conditions in this body-mind and
its relations.

 

emotional-sexual, and mental
obstructing, of life as Divine Communion. The whole lower
and ordinary human life must become a sacrifice, turned
utterly to service of the Divine Presence. Thus, devotees
will step

out of the lower or conventional
human focus into the

authentic psychic focus (the heart,
true emotion, or love).

 

 

 

5.6 THE ESSENTIAL AND PROGRESSIVE
PRACTICES, TO BE LIVED AS SACRIFICE TO THE SPIRITUAL MASTER,
OF THE STAGES IN THE WAY OF DIVINE IGNORANCE

1. Maintain ordinary, relational,
active, serving, productive, constant, and positive
conditions of life, work, study, and enjoyment. 2. Strictly
adapt the daily or general habit of life to a moderate,
regular, regenerative, and pure lacto-vegetarian diet and to
natural health practices, excluding the traditional dietary
accessories (meat, poultry, eggs, fish, tobacco, alcohol,
and refined or processed foods) as well as non-medicinal or
“social” drugs, and avoiding arbitrary use of medicinal
drugs. Maintain these practices as ordinary disciplines,
free of reflexive and righteous concerns.

Devotees who enjoy a basically
purified and harmonious bodily condition, who have begun to
sit in formal occasions at Vision Mound Sanctuary, and who
have begun to adapt to the spiritual disciplines of the Way
of Divine Communion (the Breath of God and the Name of God)
may, if they choose, modify the strict, daily “sattwic” or
pure diet with occasional, intelligent, moderate, and mature
use of the traditional

 

3. Realize the sexual function as a
regenerative and harmonious process of love-desire in
specific relationship. At the stage of the Way of
Re-cognition, the sexual process is completely integrated
with the

cycle of whole body conductivity and
re-polarization of 5.6 the body-being (toe to crown rather
than vice-versa). At that time the sexual play is completely
released from the degenerative process of gross bodily
discharge through conventional orgasm (except where
conception is specifically intended). In the stage of the
Way of Divine Communion, it is only necessary to move out of
self-possessed and self-indulgent patterns of sexual
practice and interest, into a responsible commitment of love
desire in an ordinary household intimacy. Clearly, the most
suitable circumstance for a devotional life that allows the
patterns of human intimacy is one in which both partners are
devotees, serving the same Master. All other circumstances
are problematic to one or another degree and represent, in
general, the fulfillment of merely conventional
possibilities. Devotees are not obliged to marry, but they
are urged to do so, not earlier than the age of eighteen,
but, hopefully, at least during the stages of either the Way
of Divine Communion or the Way of Relational
Enquiry.

A responsible commitment and
household arrangement between two truly homosexual partners,
male or female, can be considered to be a marriage in the
same sense as a conventional heterosexual relationship.
However, such individuals must test themselves most
profoundly, so that they are certain of the stability of
this form of love-desire and their ability to confine
themselves to it happily. 4. At every stage there is a
complex natural and real process of the body-being, which is
meditation, or technical re-adaptation to the natural state,
which ultimately transcends all conditions, high or low.
At

 

5.8

Teaching of the Way of Divine
Communion. And they should also study the general Teaching,
as presented in The Knee of Listening and other literature
which may

be published over time.
5.7

=0=

5.8 Devotees should economize sleep.
Seven hours of sleep at night is generally sufficient and
optimally refreshing. To sleep longer, as a daily rule, is
likely to be enervating in effect, since it permits
indulgence in dream activity close to the surface of waking
consciousness. Devotees who are eighteen years old or older
should experiment with sleep by limiting themselves to
periods varying from six to eight hours, until they discover
the discipline that provides optimum rest with the least
amount of superficial dreaming. (Some may find, if their
daily schedule permits, that they do well to sleep less at
night but to supplement their night’s sleep with a rest
period of up to one hour after the midday meal.)

Activity in the waking state should
also demonstrate a natural economy. The daily diet should be
moderate, entirely wholesome, and lacto-vegetarian. Sexual
intercourse should be confined to relational or love-desire
intimacy in a mutual household commitment in marriage, and
its frequency should be moderated by the full feeling of
love-desire, wherein there is clarity, strength, and freedom
from self referential and mental craving. Likewise, the
cycle of every day should allow for an appropriate balance
of work, recreation, intimacy, and solitary privacy (for
study and meditation).

=o=

 

 

 

 

Only then are you prepared to go to
the holy place, to enter into sacred occasion (such as
meditation or the Company of the Teacher)-even to realize
this moment in Truth. Therefore, the natural and obligatory
life

5.2 conditions of the Way of Divine
Communion are primary and necessary in every moment.
Otherwise, even though the moment itself is Only-God, your
own face will hide the Truth of it.

=0=

5.3 The assumption of practical
life-disciplines in the Way of Divine Communion is the
beginning of transitional culture, which leads the being out
of mere tendency into self-control, insight, and commitment
to

5.3 the Real Process.

=0=

5.4 The abandonment of egoic
contracts and cultic theatre leads to pure and true
relational conditions, not isolation. This discipline
essentially is one that makes relationships and conditions
of life more fully a matter

5.4 of conscious responsibility and
it eliminates not intimacy, pleasure of life, and
creativity, but self-indulgence and childish, adolescent,
and self-centered or exclusive forms of strategic activity,
emotion, and thinking.

=0=

5.5 Devotees must continue to take
practical account 5.5 of how they are each always involved
in physical,

 

dietary accessories in ordinary,
human celebrations with family and other devotees. In such
circumstances the usual toxifying and enervating effects of
these substances are transformed or minimized by
the

5.6 extraordinary level of happy,
vital, and relational energy generated and shared in
celebration. In any case, it may not be inappropriate for
lessons to continue at this stage relative to the
deliberate, occasional use of those elements in the diet
which the usual man uses habitually.

However, in the later phase of the
Way of Relational Enquiry, once real enquiry is stabilized
and spontaneous signs of “conductivity” are in evidence,
each devotee must presume the absolute discipline of strict
observance of the pure lacto-vegetarian diet. From this
point in practice, and throughout the stage of the Way of
Re-cognition, attention must be profoundly available to the
subtler processes of existence, and lifeenergy must be
continuously intensified, maintained, and conserved. Even
minimal use of the accessories to the basic diet tends, at
least temporarily, to fix attention in gross objects and
processes and to obstruct or dissipate the flow of
life-energy. Therefore, such substances must be entirely
abandoned during these more mature or spiritualizing stages
of the Way.

In the Way of Radical Intuition,
when all gross, subtle, and causal processes are priorly
inspected and re-cognized, and the contraction at the heart
has been penetrated and ‘dissolves ed o tha t e being rests
spontaneously in the Radiance of Divine Ignorance, the
devotee may manage diet and all other life-processes
according to his or her own native choosing. Such choosing
is, in the case of the true devotee in Sahaj Samadhi, always
in conformance with the Law of manifest life, with which the
devotee is by then identical, and which is
sacrifice.

 

every stage this includes natural or
spontaneously voluntary attention of the whole body-being as
feelingobserving-listening in the Presence or the Radiant
Current which pervades all life-feeling,
breathing,

5.6 thought, and subtle awareness.
This may include special realization of the breathing
through voluntary action (as in the “Breath of God”
described in the Way of Divine Communion) or
feeling-audition of the current and subtle visualization of
its manifestations above the gross plane (as in the Way of
Re-cognition), and so forth.

5. There is at every stage necessary
realization of sacrifice into the Condition of conditions on
the basis of unqualified Ignorance. This is naturally
implemented via the Name of God (in the Way of Divine
Communion), enquiry in the form “Avoiding relationship?” (in
the Way of Relational Enquiry), preverbal re-cognition (in
the Way of Re-cognition), or tacit dissolution in the
Condition of conditions, or Only-God, in radical intuition
in the full maturity represented by the Way of Radical
Intuition.

=0=

5.7 Devotees in the Way of Divine
Communion should, in addition to strict adaptation to the
life and meditation practices and regular participation in
the seminars and other forms of personal
instruction

5.7 conducted by Vision Mound
Ceremony, study the principal text of The Way of Divine
Ignorance, The Paradox of Instruction, and the literature of
the practical matters of the whole Way (Conscious Exercise
and the Transcendental Sun and The Eating Gorilla Comes in
Peace). They should be engaged in daily study of Breath and
Name, which contains the specific

 

5.9 The daily diet and health
practices for devotees strictly exclude the use of all
unnecessary dietary elements and all foods that toxify and
enervate the vital system and reinforce habitual cravings.
The

5.9 conventional diet and
life-practice common in the world today is founded in an
irreducible identification with the vital or gross body
point of view. Such a way of life is created via the impulse
of vital shock, or mortal fear, and ultimately only serves
the disposition of dying and a struggle relative to constant
vital imbalances. The practice of devotees should be simple,
pleasurable, intelligent rather than righteous, and free of
designs based on the search for consolation, stimulation,
and release.

In the beginning, the dietary
practice should strictly exclude all conventional and
unnecessary accessories to the pure, vital lacto-vegetarian
diet described in The Eating Gorilla Comes in Peace. Thus,
there should be abandonment of all use of meat, poultry,
eggs, fish, tobacco, coffee, tea, refined sugar or other
refined and impure manufactured foods, hallucinogenic or
“social” drugs, and all forms of alcohol. “TV-drugstore” or
open shelf medicines for internal use should be avoided, and
conventional medical cures should be accepted only as an
emergency resort, where natural applications and methods
that use the body’s own healing power or process are not
wholly sufficient.

The substances chosen for the body’s
care and general adaptation should yield an ongoing sense of
vital strength and balance, and not produce primary or
secondary effects, now or later, that are signs of bodily
toxicity, vital and emotional enervation or overstimulation,
or diminution of clarity and natural control of
mind.

If you enjoy making special
occasions out of

 

 

anniversaries of births, marriages,
traditional holidays,

or any random meal, you may easily
do so with the application of study and imagination relative
to the benign and delicious elements that are wholly
usable

from the viewpoint of this pure and
enlivening diet. 5.9 Study books on the traditional
cuisines, and then modify the recipes by applying true
dietary principles to your preparations. Then your meals
will be wholly pleasurable. Surround them with loving, a
sense of visual beauty, music, and humor. Then you also
serve the lawful liberation and occupation of your family
and friends.

When you have matured in practical
service, and have begun to attend formal occasions at Vision
Mound Sanctuary, and have begun to breathe and contemplate
the Divine Presence in the Company of the Spiritual Master,
you may add the traditional dietary accessories (meat,
poultry, fish, eggs, tobacco, alcohol, and refined or
processed foods), but not drugs, to your occasional
celebrations with other devotees, but never out of habit or
mere craving, and never when alone, as a private bodily
indulgence. Real celebration is an intensely energetic and
Radiant, and therefore self-purifying, activity. If you
genuinely celebrate in one another’s Company, and in Divine
Communion, you will feel little or no negative effects from
consuming these accessory substances. Whatever effects you
may feel should be purified easily and quickly as you resume
daily practice of the strict diet, and the accessories of
celebration should, therefore, not impair the functions of
body, emotion, or mind or impede your spiritual practice
either during the celebration or afterward.

Nothing serves the steadiness,
strength, and clarity necessary for an enlightened life of
spiritual practice more than a “sattwic” diet, or one that
is pure,

 

whole, moderate in quantity, free,
as a matter of daily practice, of stimulants, toxins, and
enervating substances, and intelligently maintained from the
beginning of one’s sacrificial commitment to the

5.9 Spiritual Master and the Way. If
the diet is true, then all other habits of action,
association, sex, emotion, and mentality tend to re-adapt to
their own lawful disposition with natural ease.

 

=0¬

5.10 Dietary and other
life-conditions are

recommended and expected-not
monitored and

enforced. Although life-supporting
habits,

humorously rather than righteously
applied, are

5.10 recommended to all, each
devotee must master the

conditions of his or her own living
and presume the

right play of discipline. All
devotees will be welcome

to participate in regular
educational functions at

Talking God Seminary-as long as they
maintain

themselves in an orderly fashion and
with serious

interest. No one will, however, be
permitted to sit on

formal occasions or participate in
service and

educational functions at Vision
Mound Sanctuary

who makes more than modest or
occasional use of the

conventional “occasions of
celebration” that are

common to people in our society.
Such accessories

include alcohol, tobacco, coffee,
tea, meat, poultry,

fish, eggs, and processed foods.
Individuals who apply

for instruction in the process of
conductivity in the

mature phase of the Way of
Relational Enquiry must

by then follow all the conditions of
diet and life, as

stated in Breath and Name and other
texts, strictly and

constantly. Such strict observance
must continue

through the entire stage of the Way
of Re-cognition.

Devotees in the Way of Radical
Intuition must be

 

presumed to be thoroughly aware and
responsible relative to the patterns of their own lives,
and, therefore, they are inherently free to manage the
conditions of their own living. 5.10

=0=

5.11 Some may enjoy the occasion of
heart-felt chanting, or singing of songs and hymns, or the
making of music of a traditional or modern and devotional
kind. There is no objection to this as an ordinary amusement
or pleasure in company. Even 5.11 occasional spontaneous
singing or chanting or music¬making in private, or
unseen and unheard, is ordinary enough, although singing,
and all music, like speech itself, is essentially an
invention created for play in relation to others. The
disposition of feeling may be served by heart-felt attention
to the activities of devotional music-making and
conventional or dualistic invocations in the form of hymns,
songs, and chants, but the fundamental process in Ignorance
is in silence, wherein even speech or song or any sound is
often found to be an aggravation, and, in any case, not
Truth. Those who are not trained to sing and chant generally
do so only when the occasion requires them (or privacy
permits them), and they are rarely then free of either
self-consciousness or irony. And those who are trained to a
degree seem never entirely free of the fatuous clinging of
tongue to eye-lid of which every church soprano is eternally
guilty.

Heart-felt chanting, hymning,
singing, or general music-making is a traditional magical
and egoic process of invocation of various influences,
whether supposedly Divine, or subtle, or cosmic, or mental,
or vital and worldly. Once that game is tested in Ignorance,
it becomes only a conventional amusement.

 

5.11

5.12

So, sing and make music for fun, and
as truly heart-felt service and attention to the Divine
Presence. Speech and song and every sound must, however,
with all other arising, be undone in Truth, and they are no
more direct and necessary and true a way to the Divine
Condition than upchuck of lunch is a way to eat. Your
devotional responsibility does not carry any obligation for
Sunday merriment or solemn cloistering in barber shop
quartets. Music is an ordinary pleasure, whether heard in
inner or outer chambers. The soul is not our Condition, nor
is the soul’s fulfillment the Way to Truth. Therefore, enjoy
music, chant, and song to your soulful content as a way to
celebrate with one another, but never let a line of tones or
even a single sound distract you from the obligation to come
to rest in Fullness, prior to all things.

=0=

5.12 Right association is, like
right diet, a profoundly clarifying and stabilizing
discipline. As you mature in practice, you will find
yourself less and less inclined to live in large cities, to
spend time in public places and gatherings that are empty of
Divine occasion, or to view or participate in the stupid,
casual, and gross amusements of the usual man, publicly or
privately. Be free of such things more and more. Live a life
of true pleasure and intimacy, of intelligent consideration,
judgment, and persuasion, more and more. And, from the
beginning, spend more and more time in the company of other
devotees and in right and happy occupation in their company.
Devotees should not live as the usual man in one another’s
company, but as devotees. Do this more and more.

 

5.13

5.14

5.13 The secret of the realization
of the Way of Divine Communion is constant maintenance of
the living form of approach characteristic of a devotee. The
various forms of practice are simply forms of responsibility
for the natural activities which proceed spontaneously and
always in one’s own case (although unconsciously in the
usual desiring and self-oriented pattern of life and
experience) in the course of approach to God in, as, and
through the Divine Presence. These forms of practice must
remain natural, alive, heart-felt, simple, direct, never
becoming formalities so technical as to be distracting for
their own sake. They are all forms of Divine Communion, not
methods for getting to Divine Communion or any experiential
consolation that distracts one from simple, absorptive
Communion with the all-pervading Divine Presence or
Reality.

 

=0=

 

5.14 The Way of Divine Communion is
the Way of devotees, who are under the constant obligation
to make their very being into present devotional sacrifice.
Thus, in every moment, they turn to the revealed Divine, the
Presence, via the discipline of various practices, instead
of dramatizing craving and self¬possessed responses to
arising conditions, within and without. Each instant of
practice requires first the turning of attention, and then
the intuitive and felt yielding of the whole being (opened
and released in the same direction). Thus, in every moment,
the devotee makes and meets the “mark,” which is the
Reality. (To “miss the mark” is the meaning of the ancient
word “sin.”)

=0=

 

5.16

5.15 The traditional “yamas”
(restraints) and “niyamas” (observances), which are the
religious and moral foundation of yoga, involve
responsibilities relative to mind or intellect, speech, and
body. They

5.15 include the yamas of internal
and external non¬violence, truthfulness, non-stealing,
celibacy (or sexual self-mastery), and non-covetousness, and
the niyamas of internal and external purity, contentment,
austerity, study of scriptures (and of self), and worship or
meditation on God.

The Way of Divine Communion is the
foundation stage of preparation and approach to Divine
Realization, which establishes the principles and conditions
of the whole Way of Divine Ignorance, or Radical
Understanding. This whole Way represents the true and
responsible practice of life, founded in the conscious
process and commitment to the Spiritual Master in God, which
is implied in the traditional yogic and religious
descriptions.

 

=o=

5.16 I do not require the discipline
of conventional renunciation. Neither do I allow commitment
to the karmas of self-indulgence. My devotees serve me
through the humorous discipline of an ordinary pleasurable
life. This is the foundation of their perfect Realization or
Divine Life.

=0=

 

5.17 The stages of practice will, in
the majority of cases, require many years to mature.
Spiritual maturity 5.17 is not quick. Nor is spiritual
discipline the kind of

 

5.18

activity one could wish would come
to an end. It is not a hopeful or strategic activity, the
result of which is some acquired state called
“Enlightenment.” It is a unique process in action, founded
in a unique relationship to

the Source of what presently arises,
and, therefore, of all 5.17 that arises. It is itself the
very essence of true Enlightenment or Intelligence (which is
not a state or any relative and limited condition or point
of view, but a Process in Consciousness).

People are fascinated by hopeful
techniques, or the influences of extraordinary beings and
places. They want a result fast, so they can indulge
themselves in the result (and, usually, all other
fascinations) without fear. But real spiritual practice
involves the whole of the being, and all of one’s life. You
must engage the discipline as long as you live. And you must
do it with the whole force of your being. The instants of
interesting practice or experience, or of the fascinating
influence or effects of contact with extraordinary beings,
including the Spiritual Master, or the company of other
devotees in Divine Communion, are at best signs that may
lead one to intensify one’s real commitment to the life-long
discipline and sacrifice of attention. Spiritual life is the
real practice of manifest existence. Therefore, devotees
should not look for brevity in my Company, nor for
consolation, effect, or fascination. They must be prepared
for eternal practice, and to be intelligent rather than
credulous and unstable.

=0=

5.18 Conscious, sustained, and
regular as well as constant practice of the obligations of
practical and spiritual practice must become the habit of
devotees. If

 

they spend their life’s time
considering, listening about, thinking about, and puzzling
about or resisting it all, the proof and the enjoyment of it
will never be shown. Whatever your practical or spiritual
obligations are

5.18 now, do them more and with
greater, more conscious, and constant intensity, interest,
and surrender. Spend less time instructing yourself or being
instructed and more time in the discipline and the
meditation that is appropriate to your stage of spiritual
life.

=o=

5.19 Each stage of practice is
continued until certain signs appear spontaneously. The next
stage of practice always implies responsibility, both
tacitly and in action, for signs that have already and
non-strategically

5.19 appeared.

=0=

5.20 Before any individual moves
from one stage of the Way to the next:

(1) the general phenomena of the new
stage should be shown in spontaneous evidence,
and

5.20 (2) the conditions for which
the individual was responsible in the previous and present
stage(s) should be under natural, stable, and mature
control.

=0=

5.21 In every stage or phase of
practice there are three necessary components, each of which
appears in a 5.21 somewhat different or unique form in each
stage:

 

5.22

(1) sacrifice (devotion,
service)

(2) attention (concentration,
inspection)

(3) intuitive insight (the conscious
process, either as exercise or tacit
realization).

All three components are matters of
5.21 responsibility, if not intention, and all must be
present with profound intensity if Realization itself is to
be Present.

=0=

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

5.22 Practice of the Way of Divine
Ignorance is not founded exclusively in the relationship to
the Spiritual Master. It also involves full commitment to
the condition of relationship itself. The relationship to
the Spiritual Master is the epitome and primary form of
relationship. And that relationship contains hidden the
whole Mystery and Form of Truth. But it cannot be enjoyed or
understood apart from the practical or sacrificial
application of your life to the whole condition of
relationship as it everywhere and every moment
appears.

Therefore, the practice of the Way
of Divine Ignorance is the practice of relationship to the
Spirit¬ual Master, but also the practice of the
condition of relationship itself. That is why I give
practical instruction in the form of life-demands. The
Spiritual Teacher must be the Master of actual conditions.
He is always bringing his devotee (man or woman) into
appropriate conditions, to test and mature him. In every
circumstance, his devotee will either function in r ti ip
opt, effectively, wisely, an ove,

he will observe his own a istance
understand, and gradually restore himself to t e rye ational
co n in that area of his (or her) functionaTTiTe.

 

 

The practical living of the
conditions of relationship is of primary importance, and it
is the fundamental principle of the process of true practice
in

5.22 every stage of real spiritual
life.

=0=

5.23 The true Form of our
relationship is communicated and expressed in the Sacrament
of Universal Sacrifice, which each devotee is rightfully
obliged and fitted to enjoy, in privacy as well as in
the

5.23 company of other devotees. You
should participate daily in this Sacrament, which is formal
recollection of attention, in a mood of gratitude and
surrender, to the Divine Mystery, Fullness, and Grace
inherently communicated in Ignorance and in confrontation
with the Teaching and the Spiritual Master. Do this at least
twice each day (morning and evening), usually in conjunction
with a period of private study.

When meditation also begins, each
formal sitting should be integrated with this acknowledgment
and acceptance of Grace in the form of gifts. As your
practice of the Way matures, each moment becomes a version
of this Sacrament. It is not, if you engage it truly and
with devotional intensity, a mere and childish ritual. It is
the whole Teaching, discipline, and practice summarized in a
single activity that implicates the whole body-mind in
Sacrifice. By this Sacrifice you constantly recollect the
true purpose of our Meeting, and so you will always rightly
sympathize and constantly re-adapt to appropriate conditions
of life and service in my Company.

=0-

 

5.24 HEAT

 

There are certain basic
considerations relative to practice that should remain
effective in the daily affair of living this Way.

First of all, the Way itself
involves application to ordinary forms of relationship and
activity-but all 5.24 such forms are to be lived Lawfully,
as relational discipline. When ordinary conditions of life
are themselves made forms of loving sacrifice, then ordinary
life itself becomes a form of ascetic practice or “tapas”
(which means “heat”). It is not necessary or even useful to
embrace habits of action and isolation which are
conventionally ascetic. Neither is it appropriate to indulge
and exploit the gross and subtle potentials for fascinated
and consoling experiences. The true Way involves
re-adaptation of ordinary actions and relationships to the
Law. Thus, such ordinary relations and enjoyments and
responsibilities become ascetic in the truest sense. They
awaken the “heat” which is the sign of the frustration of
old adaptation. And this “heat” (mental, emotional,
physical, and spiritual) purifies and transforms us in our
habits and liberates us from the illusory consolations of
experience.

A second principal consideration
follows from this. Those who constantly and steadily embrace
ordinary relations and actions in the spirit of the Law-as
sacrifice, service, love, the discipline of relationship
itself-necessarily experience the “heat” which is the sign
of the frustration of old adaptation, old tendencies, old
(both latent and habitual) desires, motivations, demands,
and preferences. Those who live the Lawful practices of the
Way of Divine Ignorance constantly experience the recurrence
of un-Lawful inclinations. The obligation of this practice
is that you must not

 

5.24

indulge patterns that are
separative, self-indulgent, and a violation of the Lawful
conditions you have agreed to fulfill by virtue of entering
into the Company of the Spiritual Master. Nonetheless,
patterns of un-Lawful inclination still arise. Thus, you
feel frustrated-the “heat” of practice is awakened. This
“heat” is not necessarily pleasant. Thus, devotees tend to
develop habits and points of view in practice that tend to
sidestep the heat or tapas of the spiritual
process.

The most destructive of these habits
or points of view that weaken the transforming power of the
heat of your discipline is that of concern relative to the
tendencies that characterize your life. Negative,
self¬indulgent, and self-possessed tendencies of all
kinds are constantly awakened in the intentional frustration
or natural asceticism of our discipline. There is no end to
what may be revealed about oneself in negative terms.
However. _ to become concerned and , chronically depressed
through self-criticism and analytical self¬watching is
simply another form of self-possession, or separation into
subjectivity. The true practice is neither to indulge or
dramatize un-Lawful tendencies, nor to become bound up in
self-concerns, doubts, despair, and the whole self-possessed
desire for a pure and lovable ego. Rather, the practice is
to steadily engage relational disciplines, and to persist in
an ordinary life of service, study, and positive or moral
restraint of functions. If this is done, you will observe
that the heat of discipline becomes a purifying and
transforming current of life. Then, secondarily, you will
notice that the signs of old adaptations are gradually
transformed, becoming less and less gross, less and less
frequent, until, at last, they cease to arise or to qualify
the natural Intuition or Radiance in Ignorance.

Transformation of the loveless
adaptations of life is a secondary or indirect expression of
our practice. It

 

5.24

may not be attained by direct,
willful, strategic, concerned effort in dilemma, in a milieu
of problems and solutions, but it occurs naturally in a life
which is persistently turned, as an ordinary discipline,
from problems, concerns, and subjective dis-ease, to felt
sacrifice and loving service. Such is the sane and venerable
discipline of those who are devotees rather than
self-seekers. This discipline is present release from the
ego-position. Other disciplines or ways, ascetic or
self-indulgent, ent, only reinforce the ego-position, the
principle of separation, and thus they accumulate
experiences and changes of Which are_ only, a
hedge…Qr.aT.mor arou..i.amissus,

Therefore, accept the discipline of
the Law as a whole-body obligation in my Company. Endure the
heat thus awakened. At first it burns up the signs of old
adaptation in a purifying manner, but then it becomes a
transforming and illuminating fire. Renounce indulgence or
dramatization of un-Lawful inclinations. Likewise, renounce
all reactive concern about the continuous pattern of arising
tendencies. Whatever arises in this discipline is only a
reflection, high or low, of old adaptation and, as such,
requires neither analysis nor complaint. Be at ease in
service and devotion. All past actions, their tendencies,
and their destinies are unnecessary for the devotee. Thus,
the devotee yields all to the Divine and is happy in ivine
Communion, in Ignorance, free of bondage to both . knowledge
and victory.

Be applied to the Law bodily,
emotionally, with present attention in relationship. Persist
in the ordinary disciplines of service, study, practical
restraints and, when appropriate, the spiritual practices as
well. Endure the heat. Do not indulge un-Lawful tendencies,
but also do not become concerned by any tendencies you feel
to persist in spite of discipline.

 

Thus, the heat will always increase.
You will be purified, transformed, and re-adapted in your
adaptations. Turn your view from subjective conditions of
thinking, emotional inclinations,

5.24 obsessive desires, bodily
states, and circumstances of conventional opportunity. Turn
to the Divine in Ignorance. Allow the heat of discipline to
provide a link to the Presence shown to all devotees by
Grace. The heat awakened in the discipline is the power or
devotional fire that then becomes the available energy of
spiritual practice. Thus, spiritual discipline only follows
in the case of practical discipline. The grosser elements
must be transformed in fire before the subtle is revealed
above. Then even the subtle must be converted and dissolved
in the same fire. That fire is the Heart, the Radiance, the
Condition of conditions. It is the Principle in the midst,
the fire in the middle (“pyramid”), beyond both the lower
and the higher physics. It is Bright in Ignorance. It is the
Light in discipline and devotion. It is the devotee of the
Presence, and it is the Presence itself.

=0=

 

 

 

 

6

BREATH AND NAME:

THE SPIRITUAL DISCIPLINE

6.1 Life in Divine Communion is
realized as a Condition in which one is lived, in which one
is not an independent entity but an expression of a Great
Process. This sense becomes constant in the
spiritual

6.1 realization of Prasad, the
Celebration of the Universal Sacrifice, which is expressed
as the whole life of service and the meditation of Breath
and Name in the Way of Divine Communion, and the
developments of the conscious process and of conductivity in
all the following stages of the Way of Divine Ignorance, or
Radical Understanding.

=0=

 

6.2

6.3

Divine as a common seeker, but
approach the Divine on the basis of the Teaching, when it
has made its point in you.

When the Teaching has made its
point, the individual comes to the Presence of Grace with
gratitude, in a spirit of self-sacrifice (or self-giving),
surrender and submission.

=0=

6.3 If the individual’s approach to
me is not made on the basis of intelligent response to the
Teaching and through profound and loving self-surrender,
sacrifice, and service, all via the forms of the stated
conditions of life and meditation, the spiritual connection
or communication of the Graceful Power of the Real, which is
my sacrificial service to all, may not be initiated.
Instead, my only response will continue to be the
enforcement of rudimentary instruction and disciplines, and
the individual will only continue to endure great difficulty
in the realization of Divine Communion and the practice of
this Way of Divine Ignorance. The right approach of an
individual to me is the one in which he or she realizes
actual, transcendental establishment in Divine Communion
through constant practical sacrifice or service to me,
directly and in the form of all relations, founded in the
intelligence and intuitive response which develops relative
to my Teaching. When the true relationship that is realized
through this whole and intelligent life of sacrifice
appears, the Power which is Present may be communicated to
the individual. When this initiation begins, the Presence
works through transcendental spiritual influence on the life
and living consciousness of the individual at all times,
under all conditions, as

 

long as he lives and acts as
conscious, present, and intelligent sacrifice to this
Presence by which I am recognized.

This spiritual influence may at
times be felt as

6.3 various spontaneous and yogic
modifications of body, emotions, life-force, nervous system
functions, breath, or mind, and in any of the three common
states, waking, dreaming, or sleeping. But the essential
form of the effect of my spiritual influence in the initial
stages will be a quickening of the revelation of the content
and concealed strategies of the individual’s ordinary and
relational life. In any case, whatever the effects that are
perceived and identified, the Way_is neither to indulge nor
suppress these qualities that arise, but simply to observe
them while persisting in the simple practices of the Way of
Divine. Communion. The true sacrificial approach to God, the
true turning of self to the practice of devotion, which is
the whole life made to serve the Divine Presence under all
conditions, ensures that our spiritual connection is alive
and my quickening and awakening influence will be effective.
The continuous consideration of my argument, my criticisms,
and my instructions establishes you in a right relationship
to the effects generated in your life by, my constant
Presence.

 

=0=

6.4 Those who are about to sit with
me for the first time are instructed not to perform
deliberate meditation practices or other subjective and
self-possessed strategies. They should come naturally, as
devotees in

6.4 Truth, surrendering, and resting
in natural attention to me. In due course, the meditation
will arise of itself (if the devotee is present as service,
sacrifice of self, or loving surrender, in the mood of
dependence on Grace).

 

There will be an undeniable sense of
Presence, and a natural ease of body and mind, in which it
is spontaneously observed that there is a play of the whole
body,,_ timed with the breath, of reception on
inhalation

and 1e aseQ on_exhalation, all of
which is a mysterious 6.4

and blissful co-operation with and
participation in the Pres q,.,e.. Thereafter, but only if
this evidence has appeared on its own and undeniably, as a
Graceful revelation in my Company, the spiritual practices
may begin to be applied, a little at a time, both formally
and randomly, along with the whole foundation life of
sacrifice, loving service, or surrender of self in
dependence on Grace.

=0=

6.5 There must be direct,
communicated initiation

into the Presence that is God. If
the Divine does not impinge upon you, drawing you into
relationship independent of all sense of dilemma, effort,
and strategy, then the practices of the Way of Divine 6.5
Communion cannot be true of you. I am present simply for the
sake of this communication and awakening in your case. Study
the Teaching, take up all the conditions of life and
service, meet regularly to consider and appreciate all of
this with other devotees, and so be always prepared to meet
me in appropriate fashion when I sit with devotees from time
to time each year. If you have so prepared yourself and then
come to sit with me with loving surrender of attention and
the whole body, then, after even one or two such occasions,
you should be able to take up the practices of the Name of
God and the Breath of God.

=0=

 

6.6

6.7

6.6 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 Divine Presence. The
communicated Presence is the Real, felt 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
exclusively reduced to yogically perceived energies or
conditions flowing inside the functional form. In such
indirect realization of the Presence, the Presence is felt
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 Ignorance are forms of this responsibility. But all
prac, tices are, to be realized-da-direct relationship to
the intuited Reality, not in indirect sT2aqve, or
self-meditative

=o=

6.7 The principle of every practice
of spiritual life is heart-attention, or attention as
contemplative feeling toward or into the Divine, rather than
merely conceptual or mind-attention, which is not seated in
the psychic being (but only in its extensions in the head,
the brain, the mind). Thus, the devotee is obliged to
feel

 

 

 

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