Breath and Name – Chapter 4 and 5

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The Way of Divine Communion depends
on devotional sacrifice. Heart-felt love of the Divine, of
which all conditions are the objective modifications, within
or without, alone will permit Grace to draw you into the
unconditional Realm which is itself the Divine.


The actions of devotional sacrifice
in the Way of Divine Communion are extensions of the heart.
They must be felt, not conceptualized. The mind has only a
secondary role to play. Divine Communion is an intuitive
process of the heart (the emotional or feeling core of the
being, which is realized as a profound intensity of
felt-intuition, rather than mere “emotions” of the
conventional life). Realization of the Way of Divine
Communion depends upon response to the Real when it
communicates itself, by Grace, to the heart, or the
feeling-intuition of the whole body (prior to thought), as
all-pervading Presence.

And the realizations that arise in
every moment of devotional sacrifice (of attention and of
the whole being) are felt realizations, intuitive rather
than conceptual, not cool, like the witnessing of objects,
but intense, like intentional participation in the sacrifice
of one’s own life.


Whatever arises, one who lives
action as true practice is obliged to live it as devotional
sacrifice. This discipline must be maintained even under the
most distracting conditions, even through the process of
death, and beyond. Even if, as in sleep or instants of
death, there is apparent loss of consciousness (the
awareness of objects arising), the practice of sacrifice or
feeling-surrender should continue from the instant there is
awareness of any arising. In the perfect stage of practice,
neither the arising nor the non-arising of objects and
attention is significant.


The true sacrificial approach to the
Divine, the true turning of self to the practice of
devotion, which is the whole life made to serve God under
all conditions, ensures that the spiritual connection to God
is alive and the Divine’s quickening and awakening Power
will be effective.


The perfect fulfillment of this Way
depends upon the commitment, stability, and intensity of the
devotee. The Divine Grace is reflected in various ways in
each individual and over time, but it is eternally generated
(not merely presently and especially generated, as in the
case of exclusively bodily, yogic, or conditionally manifest
influences). Therefore, it is all a matter of the
availability of the individual to the process of
participation in Grace.


In the soteriological and
theological disputes of men it would appear as if the Law,
which is Sacrifice, stands over against another great
Principle, called by such names as Grace and Love. Thus, the
Law might be something some men choose to follow or depend
upon, whereas others might choose to follow or depend upon
Grace. Salvation or realization or liberation may thus be
viewed as totally different processes and kinds of
fulfillment, depending upon whether one goes by the way of
Sacrifice or by the way of Grace. But this is all a
confusion, an artifice of human thinking. There is the Law,
and it must in any case be fulfilled, or else experience
will only reflect the failure. Salvation, realization, or
liberation is or, are nothing other than realized
fulfillment of the Law. And fulfillment of the Law is itself
the only way, since, if the Law is not fulfilled in the
present, it is not possible, by that means, to get closer to
fulfillment of the Law.

The Law, or sacrifice, is thus the
single and necessary Principle of the processes of
existence, and therefore of every way of salvation,
realization, or liberation. The controversy which is to the
point is relative to the way of fulfillment of the Law,
whether by egoic effort or by Grace.

The way of effort is self-made and
serves self. Therefore, it cannot fulfill the Law and is not
true. The only way is the way of dependence on Grace in each
moment. But this way is not a way of by-passing the Law, of
being “let off the hook.” It is the way of fulfilling the
Law. It is simply, that self is not the principle of the
action, but the Reality, the very Divine, is the Principle.
The Divine is itself the process of the Law. Thus, the Way
is not a matter of stepping out of the realms of the Law
into the realms of Grace. It is the Way of participating
with conscious enjoyment in the process of the Law, or
sacrifice. It involves abandonment of the principle of
self-effort, of subjective and objective strategies and
results, of mind and body, and yielding as total
felt-attention of life and consciousness to the Divine
Reality through every form of existence as service. The
difference is between the cool and self-possessed way of
effort, in which self is the center, and the loving way of
devotion, in, which the Divine is the center.

Both ways require great
concentration and energy. But the way of effort requires
concern for action and results, whereas the way of
dependence on Grace is free of concerns and is simply
present absorption in-the Divine Reality, which is Perfect

The Divine is not an Object or an
Objective Subject, an Other, but a Process, which is
Sacrifice. The Divine includes all, is all, and yet is no
thing and no one. The Divine is a Paradox. Salvation,
realization, liberation, or true existence involves present
alignment of the whole being (all functions) with the
Process of Sacrifice. The self is not the root of the method
of this alignment, but must itself be included in the
sacrifice. Therefore, sacrifice may not be achieved, it is
not a rule that can be obeyed, but it is the Law, which
demands to be realized, not followed like a rule. The way of
realization of the Law is dependence on or complete yielding
to the position of Grace, or the Divine itself. In this way,
the Divine is approached first as Presence, and, at last, it
is Realized as the unqualified Reality, the Condition of
conditions. The quality of approach is determined by the
quality of realization in any moment. But, since Grace is
not other than the Law itself, sacrifice is the Principle
that constantly tests the consciousness and the life. We are
able to fulfill the Law because God is the Law and includes
us. We cannot fulfill the Law if we are presently and in
principle separate from the Law and alienated from its
fulfillment. The negative view produces the reaction of
self-effort. The positive or right view produces the natural
enjoyment of the Law’s fulfillment.


Enjoyment, or prior Happiness, is
the foundation of the fulfillment of the Law in the true
man. Such a one is tested by the Law. And he or she must be
considered, measured, and known through the

Law Sacrifice is God. Realization or
liberation is worship of God in Spirit, Truth.



There is the present life. There is
the event of death that involves abandonment of this life.
There are further events of transition beyond this life. And
there are all the lives and events that follow. These are
not many things, but a single process that requires the same
of us in each instance: fulfillment of the Law, which is
sacrifice. We are obliged to realize each moment, each
event, each life, every instance as sacrifice. In this
sense, it is all death, and. death is the source of life or
regeneration. Wherever we have failed to realize or live the
Law, we are obliged to be humbled and tested by the Law.
This is karma, the root of the usual adventure of life and
death. But for one who is true, death does not follow life ,
life follows upon death, or sacrifice. Such a one is
relieved of obligations and is happy. What arises for such a
one has not the force of karmic destiny but the quality of
Only God.


Immortality is not mere factual
survival-as it would be if immortality were simply the
answer or solution to the problem-dilemma of death. It is to
abide in the natural position (Intuition of the Real
Condition), even if death occurs because, from the point of
view of such Intuition, death if it arises, can only be
understood to be a moment of the very process that is
already immortal and glorifying. In that case, death is not
a problem-dilemma, and, therefore, it requires no solution
or answer. It is perfectly coincident, if it occurs (and it
is not to be sought), with immortality and is simply another
moment of love, sacrifice, or devotion.


I saw a man walking on the beach.
His body was slightly bent, he did not look up, and he
appeared thus to be pondering deeply, undistracted by outer
and worldly concerns or observations. But then, all of a
sudden, he stooped to the ground and began to examine some
small shells in the sand. It became clear that, all the
while, he had been walking the beach, eyes fixed to the
ground, looking for sea shells. There is a lesson in this.
By virtue of ordinary yogic practice, and the concern and
concentration upon common objects, high and low, within the
field of cognition, the individual may appear profoundly
detached, spiritual, occupied with the Divine Reality or
Truth. But this is an illusion that both he and any observer
of his appearance may share. Beware of such an illusion in
yourself. True devotion is not in itself an activity
relative to functions, objects, and arising conditions
themselves, but it is a process of attention directly and
presently relative to the revealed Divine, the Source and
Real Condition of what presently arises, including the sense
of separate and defined self.


There is no inwardness in God, and
nothing is external to God. The same is true of the devotee
of God, who enjoys the present Realization of God as the
Only Condition.


At every stage of practice attention
is to, be constantly turned from conditions in themselves to
the revealed Divine Reality. However, attention alone is not
sufficient. In every moment, attention must be followed
yielding of the whole being,-with feeling and in the same
“direction.” Only thus is the obligation of devotional
sacrifice fulfilled.


Devotional sacrifice is
the-sacrifice-or yielding of attention rather than the
demanding of attention (or the obsession with self-attention
in the devotee, the whole being must become felt attention
to the Divine. It is not mere mental attention, but felt
attention or felt yielding of the whole being. Nothing short
of this is the foundation condition of right action or real
and spiritual practice.


The principle or key motivation
behind all the negative dramatizations enacted by human
beings in the relational play of life is the demand or
search for attention. The demand for attention is generated
as a search for a solution to the dilemma or inherent
tension in the being created by its identification with a
defined, separated, and thus separative condition of
conscious or manifest existence.

Right action is a response to the
demand for action as relationship, Lawful action, rather
than action as a self-referential or negative dramatization
(which always engages in relationship indirectly, or is
antagonistic to relational conditions, and which secretly
and strategically pursues the acquisition of the attention
of others, of the world, of God, etc.). The demand for the
devotee to realize the conditions of life as service to the
Divine through the Spiritual Master is, in effect, relative
to all the conditions of relational life, a demand for
action as direct, sacrificial participation in the true
condition of relationship, rather than a strategic search
for consoling attention to the ego from the realm outside
the ego. The search for attention to one’s own being is the
search for power, high and low, spiritual and

Maturity in the Way of Divine
Communion is shown be the signs of relaxation from such
childish self-meditation and demands for attention, the
general relaxation of obsessive negative patterns and
unlawful, self-indulgent habits (the practical disciplines
or “conditions’, should be stable maintained), and a
restoration of the natural process of relational rather than
reflexive (self-referring) attention. All of this is
epitomized in the stable realization, as a revelation be
Grace, of the natural, direct, and primary form of devotion,
or sacrifice of attention, from the heart or psychic being,
to the revealed all-pervading Presence.

Those who do not demonstrate such
maturity with great stability should not presume or be given
responsibility for the formal study or the practices of the
Way of Relational Enquire.


When the individual is established
in this Way of Divine Communion, in a mutually sacrificial
relationship with me, and when he or she begins to spend
time in me Company, the workings of me spiritual influence
will be demonstrated in the stirring up of the hidden well
of his or her subjective life, and the progressive
quickening of the whole affair of true hearing, random and
spontaneous self-observation insight, and devotional
sacrifice. Thus, the Way of Divine Communion develops when
the individual becomes truly or sacrificially established in
this Divine through me.


Literal, heart-felt surrender, true
of the whole and undefined body-being, is the fundamental
necessity of the whole Way of Divine Ignorance. Insofar as
it is literal and heart-felt, it does not “happen” to us,
but it is natural (and, in that sense, spontaneous),
voluntary, and even intentional. However, it does not also
become true by willful, subjective, or self-manipulative
effort goal-oriented strategy in dilemma. It cannot become
true by any sequence of changes. It only is true, or not,
while at the same time literal. It is true on the basis of
Ignorance, or unqualified intuition of the Real Condition of
all conditions. Not any other fact or condition, effort or
surmise makes our surrender true.

In the Way of Divine Communion,
surrender (or literal and true fulfillment of the Law, which
is Sacrifice) is obliged upon us via all the practical and
spiritual conditions. Literal, intense, heart-felt surrender
is thus our obligation relative to the Divine Presence of
the Spiritual Master under all conditions, moment to moment.
This surrender becomes literal through our right response
and action. However, our surrender does not become true by
the same means. It is true only on the basis of direct,
intuitive Communion with the Divine Presence, to which we
are constantly reawakened by undefined Grace, and through
the Teaching and Initiatory Service of the Spiritual Master.
Surrender is true only in Divine Ignorance. In the Way of
Divine Communion, our surrender is tacitly true of us, prior
to all causation and every effect, in egoless or
uncontracted contemplative Communion with the Divine
Presence. Thus, our own surrender is true only by Grace, but
literal only by right action in response to Grace.

The Grace of true surrender must be
awakened in us, and cannot be intended or willed into being.
Therefore, do not presume the Divine Presence, in the manner
of self-possessed knowers and believers. Allow yourself, to
be awakened to the Divine Presence, moment to moment. Allow,
the Divine Presence to reveal and communicate itself, and to
become attractive to the point where your natural activities
became, literal expressions of surrender.

The Spiritual Master constantly
serves a transcendental Initiatory Function, prior to time
and space, whereby true hearers of the Teaching are awakened
to the Divine Presence and Real Condition of all conditions.
Therefore, this same Function makes devotees, or those whose
surrender is both literal and true, out of ordinary men and
women. The perpetual Samadhi of the Spiritual Master is the
Agent or Function of such awakening. Therefore, it is
appropriate to contact such a one through true hearing and
right preparation, so that we may be awakened to true Divine
Communion in his Company and mature more and more perfectly
in literal Realization of the Truth of the Real Divine


Whatever is not Lawful is

Whatever is not sacrifice in Truth
cannot fulfill the Law, and, therefore, deceives all
parties. Sacrifice in Truth is not self-effort but present
intuition of the Condition of the world, the body, the life,
the mind,, all knowledge (high and low), and the ego-soul.
Fulfill the ordinary obligations of life with humor,
peacefully, and allow the spiritual and meditative
discipline to awaken truly and become constant. What may be
gained by dreaming is no consolation to one who is truly




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).





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

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.



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.


5.8 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).






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

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.


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

5.3 the Real Process.


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.


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

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


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,

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


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

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.

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

If you enjoy making special
occasions out of


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