Breath and Name – Chapter 5

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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 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.


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. 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 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


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
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 release on exhalation, all of
which is a mysterious and blissful cooperation with and
participation in the Presence. 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.


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 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.


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 allpervading 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
practices are to be realized in direct relationship to the
intuited. Reality, not in indirect, separative, or
self-meditative” fashion.


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
the all-pervading Presence with his or her whole being
Spiritual practice must be done, from the heart region, the
center of this mind-body, with emotion or feeling from the
heart which is the root or psychic being.


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 felt from the point of view of body or
emotion or mind in themselves, and thus perceived as an
Object that has a specific location, dimension, and center.
Rather, the Divine Presence is truly felt only when body,
emotion, and mind are released into the Presence and cease
to create a point of view or independent self position. When
these functions 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 (nonObjective) 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
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 the 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 true practice of the Name of God
and the Breath of God depends on prior awakening to the all
pervading Presence through devotional service or sacrifice
of the living being to the Divine in the form of the
Spiritual Master, who is only nakedly Present to display the
Divine Presence to all beings.


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 psycho 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
nor toward any specific place within the body-being. Just
so, exhalation involves release, but not toward any specific
location. The practice is founded upon relationship of the
whole and ultimately undefined body-being, through the
natural process of heart-felt reception-release, to the
prior (not directional) and all-pervading Divine


The Way of Divine Communion is the
way of right action from the heart (or as heart-felt
participation of the whole, undefined body-being).
Therefore, no other technical elaborations, leading to
esoteric manipulation of the life-force, the mind, or the
body are given. It is devotional practice, first through
ordinary action. When appropriate, the conventionally
subjective (self-meditative) mechanisms (body, lifeforce,
and mind) are turned also to the Presence of God through the
breath. And the Name of God, or Divine Divine Recollection,
is the instrument for maintaining the essential being in
conscious, sacrificial relationship to the Presence, even if
both objective and subjective actions (including body
consciousness and breathing) are suspended in profound,
absorbing contemplation. This contemplation or recollection
of the Presence can even continue apart from attention to
the breath cycle. (Thus, the practice of the Name of God, or
recollection of the Presence, may go on at random times
independent of the Breath of God, whereas the Breath of God
may not be practiced without recollection of the


The Breath of God is not to be
generated repetitively but at random. It may, in any
instance, be continued, breath by breath, through several
cycles, even an indefinite number of cycles, but it should
be natural, a response to the awakened sense of the Presence
(the process of the Name of God). The natural state of
intuitive contemplation of the Presence, or practice of the
Name of God (with or without the Name “God” in any moment)
is, in itself, deep, constant, steady, and independent of
the fluctuations of breath, thought, attention, reception,
or release.


The Way of Divine Communion involves
the realization of a process of simple “conductivity,” or
reception and release, from a transformed or benign center
(heart-felt sacrifice), within and relative to the Divine
Condition and Presence. It is devotional reception and
release in the Divine Presence.


The spiritual process in the Way of
Divine Communion is a cycle: (1) receive (with inhalation,
or at random) the Divine Presence or all-pervading
Radiation, (2) release (with exhalation, or at random) all
forms of circumstance, body, mind, and self into the Divine
Presence, which is prior to body, mind, self, and

This becomes absorption or release
of defined or independent consciousness in radical intuition
of the Divine or Real Condition in the case of those whose
devotion is perfect at last.


The Divine Presence may at times be
felt to be “breathed” independent of the action of breath.
This is an intuitive experience or version of yogic “kumbak”
or breath-retention. The breath may stop for the time being,
or simply go on unnoticed. Thus, the Name of God (or
contemplation of the Presence) may occur spontaneously
without the Breath of God in the bodily sense. But the
Breath of God may not appear and be true independent of the
literal recollection, contemplation, or present re-attention
to the Divine Presence.


The devotional discipline of the
Name of God 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 root-seat is in the heart, not
the head. (Thoughts may appear to arise or be reflected in
the head, but mind, the origin of thoughts, is rooted in the

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
Name of God is not thought about God, but simple, conscious,
heart-felt recollection, or surrender of thought and mind in
the present moment, to the allpervading Presence that is God
or the Divine Reality. The device of the verbal Name “God”
is simply a way of randomly bringing the mind out of its
wandering among arbitrary desires, images, concepts, and
visions. This device may be used on occasion, particularly
when you are just beginning to adapt to the practice of the
Name of God. But the Name of God is not truly or ultimately
a word-object, a magical combination of sound-syllables. It
is a “meaning.” That is, one should not dwell on the word
“God” as thought in the mind, but recollect and turn to
contemplate the all-pervading Presence with the mind, that
is, with feeling-attention from the heart. (Even where the
verbal Name is used it is to be recited and felt through the
heart, not in the head. Thus, it becomes an instrument for
recollecting the allpervading Presence.) The Subject of the
Name of God is the meaning itself, which is the
all-pervading Divine Presence.

The mature practice of the Name of
God is simply to recollect the all-pervading Presence with
feeling-attention. In every moment this is done, the mind
automatically is released from all forms of thought and
becomes simple, heart-felt attention to the Presence. The
device of the verbal or mental Name “God” may be used at
random to serve this thoughtless attention to the Presence,
this simple recollection, but, more and more, the process
becomes felt recollectioncontemplation itself.


Recollection of the Presence is
coupled, in each moment, with the breathing of the Presence
and service to the Presence. This is the artful and complete
discipline of the Way of Divine Communion. It is heart felt
Communion of the being with the Presence under all
conditions, via the simultaneous devotion of all

In the Breath of God, the emotional
being rests from all random emotional, psychological, and
sexual states or distractions, and becomes focused as
heart-felt surrender, devotion, sacrifice of self, or
Communion with the Presence.

In service to the Presence, the
living physical being rests from all dramatizations, all
pursuit of fulfillment by experiences, high and low, all
desires, preferences, pleasures, pains, and resistance, and
becomes focused as heart-felt yielding, openness, and
dependence on the all-pervading Presence.

The triple discipline of the Way of
Divine Communion (Name, Breath, and Service) is complete in
itself, and obliges the devotee to profound maturity and
blissful Communion with the all-pervading Presence that is
God and Reality. It is the complete sacrificial way of
dependence on Grace. It is the most primitive or fundamental
religion. It is the heart or paradigm of all religion. It is
the Principle and Summation of all religious ways, except it
is founded in that mature human responsiveness that obviates
all childish and adolescent ways.


The practice of the Name of God is
simply recollection and contemplation of the all-pervading
Divine Presence from the heart. At first, and forever at
random, this recollection may be served by recitation of the
Name “God,” with attention through its “meaning” to its
Subject, in and from the heart, or the feeling core of the
being. Such is recollection via the mind. Likewise, every
moment of service to the Divine is recollection via the
body. And every moment of the Breath of God is recollection
via the life. If the body is devoted to the service of the
Divine in every action, and the breath to living absorption
in the Divine in every moment, then the mind will easily
rest, in every moment, as attention in or via the heart, the
feeling being, to the Divine. Therefore, the more there is
of service and breath relative to the all-pervading Divine,
the less necessity there will be for the mind to concentrate
through the device of the objective, mental or verbal Name
“God.” For this reason, as practice matures in the Way of
Divine Communion, less use is made of the objective Name,
and the more there is of simple, direct, contemplative,
absorptive recollection of the Presence. Likewise, as the
practice matures, the three aspects of practice (service,
the breath, and recollection, with or without the objective
Name) become artfully, naturally, and spontaneously combined
in a living, single intensity of being, present to the
all-pervading Divine Presence from the heart under all
conditions, via all functions. Such singleness is possible
only when body, life, and mind cease to function as
independent processes and become naturally focused as a fire
of felt attention of the whole being, from the heart, to the
Presence, under all conditions and through every action.
Such a being requires neither solitude, nor ideally positive
outward circumstances, nor any other complex condition
conducive to inwardness and conventional detachment, in
order to enjoy the heart-felt Bliss or Fire of Divine
Communion. Only such a one is on a liberating Path. All
others are on the path of tendency, inclination, desire, and
mere birth.


In the Way of Divine Communion, the
practice of the Name of God may involve, particularly in the
beginning, literal inward recitation of the Name “God” with
each breath (on inhalation-reception and again on
exhalation-release). At the same time, the mind should,
through awareness of the meaning of the Name, abide in
contemplation of the all-pervading Presence.

Thus, the practice of the
life-conditions as service to the Divine is a discipline
wherein the body or the navel (the living being) is turned
to the Presence under all conditions. The practice of the
Breath of God is a discipline wherein the emotional-psychic
being, the conventional heart, is turned to the Presence
under all conditions. And the practice of the Name of God is
a discipline wherein the mind or the head (the mental being)
is turned to the Presence under all conditions.

These three aspects of practice must
be united in a single, dynamic process of devotional
attention, in life and meditation, in devotees who are
maturing in the Way of Divine Communion. When the conditions
of mind, emotion, and body cease to be the distracting
principle of existence, but mind, emotion, and body are all
steadily turned and committed to the Process of
God-Realization in a single, most intense, and sacrificial
gesture of heart-felt Divine Communion, then the devotee may
adapt to the formal study and disciplines of the Way of
Relational Enquiry.


The all-pervading Presence is felt
through the eyes (or the crown), from the heart (the
emotional mind, the psyche, the conscious being itself),
with the whole body. It is not merely above, nor merely
within, but it is the Condition of all relations, all that
arises to the conscious being. It is the Condition of the
conscious being itself.


In the course of your practice in
the Way of Divine Communion, you may begin to feel that the
sense of the Divine Presence is weakening or becoming
absent, and that it is being replaced by a subjective sense
of “pure awareness” or the identification of the Divine and
the Spiritual Master with self. The true discipline and
responsibility is to maintain the devotional relationship to
the Divine and the Spiritual Master as Presence through all
the conditions of circumstance and activity. There should be
no indulgence of this fading of the Presence and the
subsequent inward, reflexive turning toward egoic
subjectivity. (Such would only be a reflection of the
subtler distraction of tendencies that appeared more
outwardly in the purely karmic, pre-devotional stage of your
life.) As this discipline proceeds, the conventional
contraction of the body-being should be replaced by a full
and stable (constant or general) sense of the Fullness of
the Divine Presence in the frontal or descended


The Way of Divine

Recollect or contemplate the

Breathe the Presence.

Serve the Presence.

Do all of these under, as, and
through all conditions, including that of complete privacy
and repose. Do them as a constant, heart-felt, relational or
sacrificial discipline, founded in true hearing, or
intuitive yielding of the self-directed reflex into the
prior, unknowable, all-pervading Reality.


The Way of Divine Communion, in its
mature form, may be summarized as follows:

Serve the Divine, as the
all-pervading and Single Reality, with every action, under
all conditions, and also in, as, and through all beings,
with the entire heart-felt force of your being.

Feel the Divine, as the
all-pervading Presence, in all directions, through every
breath, with the entire heart-felt force of your

Contemplate the Divine, as the
all-pervading Condition of all conditions, through the Name
“God,” or through thoughtless recollection, from the heart
(the root of mind) with the entire heart-felt force of your

As the devotee matures in this Way,
all of this is done naturally, simultaneously, simply and
easily. Until that maturity is enjoyed, the devotee must
adapt to the process as a discipline, in stages, gradually,
so that his participation becomes responsible, conscious,
and constant. At first, the work of adaptation to the Way of
Communion with the Divine awakens conflicts, preferences,
resistance, and unflattering selfknowledge. It is necessary
for it to be so, since the being is abandoning one form of
the use of functions (exploitation of desires) and adapting
them to another use (Communion with the Divine Reality via
the Great Law of Sacrifice). But the practice of the Way is
not mature as long as the devotee lives the discipline as
conflict with desires or the conventional objects of desire.
The practice and the devotee in this Way are mature only
when the discipline is natural, happy, intelligent, and free
of conflict with the ordinary tendencies of mere birth and
experience. When the three parts of the discipline are a
simultaneous, artful play under all circumstances, and
commitment to the Divine Process is full, so that there is
no conflict between discipline and obsessive desires, then
the devotee may engage the formal study and practice of the
Way of Relational Enquiry.

The usual man lives in conflict with
death, change, relationship, and the obligations to
selfsacrifice represented by all beings and conditions. The
mature devotee in the Way of Divine Communion participates
in these responsibly, consciously, and constantly, with the
entire force and every function of his or her life. Thus,
the devotee lives the condition of



relationship as a constant
discipline, since life is a process of relationship, not
isolation, and his or her intimate community or household of
other devotees is a constant test of the religious,
spiritual, and personal

6.22 illusions by which he or she
may tend to be possessed.



6.23 The formal exercises of
Service, the Breath, and the Name, from the heart, must
become moments of profound adaptation to Communion with the
allpervading Divine Presence. Then, it will

6.23 follow that all of the random
conditions of your experience will also tend to be lived by
you as Divine Communion. Therefore, those of you who have
become stable in the practical discipline, and who have
enjoyed natural awakening to the Divine Presence in the
formal Communion with the Spiritual Master, should, at all
times, under all conditions, with your whole being, from the
heart, serve the Divine Presence, breathe and feel the
Divine Presence, and contemplate the Divine Presence.
Realize your very existence, in every moment, as
participation in the Sacrament of Universal Sacrifice, or
Prasad, in the all-pervading Divine Presence. In every
moment, from the heart, recollect and feel the Presence,
receive the transforming Power of the Presence, release all
conditions into the Presence, and serve the Presence with
every gesture of body, emotion, life, and mind. Only a life
so absorbed and committed matures in the Way of Divine
Communion until present in a state of readiness for the Way
of Relational Enquiry. Let no one who is not so dependent on
the Real Divine presume to be ready for the conscious and
esoteric responsibilities which follow the Way of Divine








6.24 The Way of Divine Communion is
to be lived by devotees until maturity. The evidence of such
maturity is (I) stable control over the life-functions in
the form of the general life-conditions, and (2) when in
formal meditation (which should develop, over time, to
include both the life-practice, and the subtle practices of
the Breath of God and the Name of God), the body rests in
the Presence of God (because it is yielded to the service
and the breathing of the Presence), the breath rests in the
Presence of God (because it is yielded to the cycle of
reception-release in the Presence), and the mind rests in
the Presence of God (because it is yielded to contemplation
of the Presence).

The practice of Divine Communion
develops in three stages. First the life-practice should be
maintained until subjective commitment to self-indulgence
eases, and there is a sense of Divine Presence, surrounding
and all-pervading. Then the breathing of the Presence, in
the simple form I have described, should begin, until the
breath becomes easy, strong, and full under all
circumstances, and there is a sense of being in a state of
contemplation of God, and a general absorption of attention
in interest in the Divine Reality. At the same time, the
Name of God, or simple recollection of the Divine Presence,
should occupy the mind under all circumstances. As actions
and breaths arise, the Name of God (or, its “meaning,” which
is the Divine Present Reality as a Condition prior to body,
breath, and mind) should be contemplated. Thus, in effect,
one watches the world, all actions, all thoughts, and every

but all the time contemplates the
Divine with or from the heart, which is one’s very being,
open as attention and love. When all three aspects of this
process have become one, and, in meditation, regularly
proceed to the point where thoughts come to rest and a state




loving contemplation (open, relaxed
attention of body, breath, and mind) of the felt and
intuited Divine appears, then the mature evidence of this
stage is approaching.

6.24 When the natural, easy control
of life and the enjoyment of contemplation, with rest of
body, breath, and mind,_ stabilize, and the individual, on
the basis of both contemplation of the Divine Presence and
study of the Teaching, feels inclined toward a radical
enjoyment of the Divine and is not obsessed with either
gross or subtle possibilities, then he or she may begin
formal study of the processes of the Way of Relational


6.25 Reception-release equals
conscious acceptance and rejection.

The usual man is self-meditative,
and thus is embedded in a fixed ritual of reaction to his

6.25 condition of being accepted or
rejected by what is outside himself. He is in emotional need
of acceptance, and suffers chronic reaction (in the form of
habits of action) to felt rejection. This combined need and
reaction is the core of the emotional and active life of the
usual man.

The conscious man lives as
relationship, not selfmeditation. He participates in a
universal process with each breath. He accepts-receives and
rejects-releases in relationship, relative to the Divine and
the particular conditions of experience. And the personal
conditions of his own status, of being either accepted or
rejected, are constantly being released by him, along with
all self-meditative needs and reactions. In place of such a
theatre of life, he puts reception-release of the Divine
Transforming Power.

Only such a one is capable of real







humor, self-control, freedom, and
truly human and

moral responses to the conditions of
life. Such a one can judge the conditions of experience
intelligently, and release or reject what is a failure of
the Law, or Sacrifice, as well as receive or accept what is
a fulfillment of the Law. Such a one may, therefore, lead a
creative and effective life of action, in

6.26 The process of
reception-release realized in spiritual practice of the Way
of Divine Communion is not founded in psychic submission to
magical interests, or self-possessed resort to subtle means
or sources of power, effect, or change, but in whole-body
submission, or sacrifice of the entire being, to the very
Divine, prior to self and dilemma and circumstance. The
Divine Presence is to be received as one’s prior, present,
and Real Condition, and all presently manifest or effective
conditions (desirable or undesirable) are to be released to
the prior Divine Presence and Condition. No doubt the
universal or cosmic process that is magical in nature,
whereby all conditions move through changes in a manner that
is not merely physical but psycho-physical, will be observed
in such practice, but, as the devotee matures, all such
knowledge and its motivations will likewise be released in

The relations between body and
breath and emotion and mind and experience and environments
are inherently magical, a symphony of simultaneous and
mutual causes, and the devotee may become sympathetically
attuned to the profusion of magical possibilities, but the
Way of Divine Ignorance, or Devotional Sacrifice, is the Way
of release from all conditional fascinations and



There is no objection to ordinary,
disciplined, and self-surrendered application of truly
Lawful principles in the conventional round of living. Such
principles are expressions of whole-body orientation, in
which neither the elemental body nor the etheric and
life-force dimension nor the mental and conventionally
psychic dimension of the whole-body is exploited
independently, as a strategic tool relative to the others.
However, the way of knowledge, the craving and mediumistic
disposition of magic or psychism, and the whole ritual of
delusion that comes with devotion to changes rather than God
must be undone in us, or we remain focused in dreaming and
cannot awaken.

The whole affair of hopeful and
peculiar magic and, ultimately, the usual mysticism
(invocation of and absorption in the higher by what is
lower) belongs to the conventional, egoic, problem-solving,
and bound-up life of our ordinary birth. Every individual
will tend, at some stage, to be fascinated by the
possibilities of extraordinary effect and experience. Thus,
the process of the extraordinary may become, at various
phases of the devotional practice of the Way, a matter of
experience and consideration. All devotees should, however,
resort only to the Truth in Ignorance, not to the ways of
knowledge and magical, spiritualistic, conventionally
psychic, or worldly power. They should resort to the Divine
in Ignorance, on the basis of transformative hearing, or
conviction realized in confrontation with the critical
argument and initiatory Company of the Spiritual

Fulfillment or Happiness is not
found via any arising but only in prior Intuition of the
Condition of all arising. Therefore, practice the Way in
Ignorance and precisely as it is communicated to you.
Abandon all previous mystical, magical, vitalistic,
spiritualistic, mediumistic, and conventionally psychic
practices. Be





released from all fascination and
peculiar hopes or designs. Allow the very Divine to be
sufficient, and choose the Divine rather than any effects or
conditions in the realms of change.

The ordinary practice of the
disciplines or practical and spiritual conditions of this
Way of Sacrifice in Ignorance will demonstrate the optimum
pleasures of health, well-being, and circumstances of life
that are appropriate for us. There is no perfection of our
possibility altogether, but only a round of trial or
testing, and a degree of outward ease or pleasure of
circumstance that is not one fraction more or less than is
sufficient to test the devotee, or to console and delude the
usual man, but never to fulfill anyone absolutely. Our
conditions, positive or negative, only serve us truly as a
goad to more perfect fulfillment of the Law. If our
motivation is cure, acquisition, attainment, or change for
its own sake, the conditions of our experience, high or low,
only serve the dream of delusion and suffering.

Do not be concerned for cure or any
experience itself, or any wielding of power to make
fortunate changes, high or low. Do not be consoled. Serve
others by sacrifice, the relational discipline, and the
process in Ignorance, not by passion for effects,
fascinating causation, and all the habitual intensifications
of this stubborn dream of waking life.


6.27 The Way of Divine Communion is
the Way of dependence on the Divine Reality, the Power and
Condition that pervades all conditions, is prior to all
conditions, and is the Real Condition or Reality

which all conditions appear, as
objects, or 6.27 modifications. Therefore, the Way of



Communion is the way of faith. It is
active, present, functional or practical participation in
the Divine Form or Process. It is devotion, from the heart
(the central or psychic being, the subject of all
experiences, physical or mental, low or high) to the
all-pervading Divine.

The Divine may come to be felt over
against one’s simple sense of existence as a Presence
pervading the being and all conditions. In the Company of
the Spiritual Master, the Divine is felt intuitively as a
Presence over against one’s being, from the heart. The Way
of Divine Communion is devotion, surrender of body, life,
mind, self, and all circumstances, desires, and assumptions
into the Presence of the Divine. It is love, .receptivity,
openness, release, and active dependence upon the
all-pervading Divine. It is constant reception of the Divine
Power, and acceptance of the transcendental Divine Power as
the Principle of all change, rather than acceptance of
conditions themselves and the tendencies that seem to fix
the conditions of the world. It is release of all
assumptions, all negative subconscious, unconscious, and
conscious beliefs and intentions, to the Divine, and
reception of the Divine Principle as the Power in all
events, allowing it to change all conditions from moment to

The usual man, and the usual
tendency in the life-center of each devotee, is bound to
patterns of reaction, negativity, compensation, and bad
expectations relative to conditions of the future. But such
tendencies are a magical technique or ritual that causes
experience to be repetitive, binding, terrible, and
inauspicious. If the devotee will practice functional
dependence on the Divine moment to moment, the conditions of
experience will begin to be transformed by the
transcendental and always benign Power of the


Divine, rather than the limited,
preconceived, and arbitrary designs of accumulated
tendencies in and below thought.

This practice is the core of the Way
of Divine Communion. And it is most practical. It involves
6.27 moment to moment increase of attention to the Divine
Presence from the heart. It is constant, moment to moment
turning of attention from conditions or tendencies (thoughts
and feelings) themselves to the allpervading Divine. This
must be felt attention, yielding of the whole being, the
whole of body, life, emotion, mind, knowledge, self,
destiny, and circumstance. This turning in every moment, in
every circumstance of conditions, internal or external, is
the principle of the practice of Communion or dependence on
the Divine. The practice itself is to combine attention to
the allpervading Presence with a profound functional
exercise of reception and release, at first through every
form of ordinary action, and later also coordinated with the

Thus, under the conditions of any
moment, the devotee should turn the heart’s attention from
the conditions themselves (circumstances, states, emotions,
thoughts, desires) to the all-pervading Divine. Once the
practical life of service to the Divine has matured, in each
moment of such attention the devotee should release the
feeling, the knowledge, and the belief in such conditions to
the all-pervading Divine via every exhalation of the breath.
Exhale and release all conditions to the Presence. Then,
with each inhalation of the breath, open to and receive the
Power and the conditions of the Divine. In this manner,
experience will become fluid, constantly changing, and more
and more positive.

The breath is the link between the
all-pervading Presence and the devotee. If mind, emotion,
and body


are turned into attention to the
all-pervading Presence from the heart, then the breath
becomes a process or agent between the body-emotion-mind of
the devotee and the all-pervading Presence of the Divine.
Thus, the

6.27 Breath of God is a true
devotional process of real participation in the life of
faith, or dependence on the Power of God rather than
dependence on the power of events (past, present, or

This practice of reception and
release is the core of the Way of Divine Communion. The
lawful practices and disciplines of life as service to the
Divine, natural participation in the Breath of God (that is,
breathing with the sense of abiding, receiving, and
releasing in the Reality and Presence that is the Divine),
and constant recollection, or heart-felt yielding of
attention to the Divine, which is the essential practice of
the Name of God, are a threefold practice of faith, of
dependence on God. In the case of the true devotee, the
worlds of experience are realized as the present Play of
God, and everything works together to instruct, enlighten,
heal, and positively transform such a devotee.

All chronic, negative, and ritual
patterns or tendencies of psyche, life, and experience must
be breathed out by the devotee and yielded into the
allpervading Divine Presence. And the devotee must adapt his
living to an ever more intensified, intelligent, lawful,
disciplined, full, responsible, pleasurable, and happy life
by constantly receiving and accepting the



Devotees must mature in this
practice by constant but unconcerned effort and testing
under the real circumstances of life. Only when they have
matured to the point of steady contemplation of and
commitment to the Divine, and to natural discipline, as well
as freedom from all concerns, can the practices of the Way
of Relational Enquiry and then the Way of Recognition be
engaged. These practices depend on growth in faith by
practice of dependence on Grace. Before the devotee can go
on to realize identity with the Divine, he or she must first
have realized happiness in and dependence on the Divine, so
that all commitment of the being is to the Divine Process
rather than the conventional inclinations, bodily,
emotional, and mental, of the usual or karmic

First cease to be a fool by
submission to the test of the constant Presence of God, with
every breath, in the midst of the factual conditions of your
life. Only then can the Divine be of use to you through the
special agency and Teaching of Bubba Free John.




Devotees must mature in this
practice by constant but unconcerned effort and testing
under the real circumstances of life. Only when they have
matured to the point of steady contemplation of and
commitment to the Divine, and to natural discipline, as well
as freedom from all concerns, can the practices of the Way
of Relational Enquiry and then the Way of Recognition be
engaged. These practices depend on growth in faith by
practice of dependence on Grace. Before the devotee can go
on to realize identity with the Divine, he or she must first
have realized happiness in and dependence on the Divine, so
that all commitment of the being is to the Divine Process
rather than the conventional inclinations, bodily,
emotional, and mental, of the usual or karmic

First cease to be a fool by
submission to the test of the constant Presence of God, with
every breath, in the midst of the factual conditions of your
life. Only then can the Divine be of use to you through the
special agency and Teaching of Bubba Free John.




union, limitation, experience,
knowledge, appearance, perception, form, action, location,
cognition, vision, psyche, process, and exclamation cease to
define the Consciousness, only this One is Realized. The
Divine is Paradox, Sacrifice, Reality, Ignorance,
Unqualified 7.2 Radiance, Undefined Consciousness,
World-only, Mind-only, Truth-only, No-Thing, All. No
realization realizes this One. Only the obviation of all
realization is Realization at last.


7.3 Meditation itself, in the Way of
Divine Communion, is the specific relational process of
present recollection or re-attention to the Divine Presence
via the Name of God and the Breath of God, on

the basis of right discipline as
service to God. This 7.3 process is only gradually awakened.
The first period of responsibility is the assumption of the
various lifedisciplines, including the foundation principle
of service. This is to be done via regular
studyconfrontation with the argument and instruction that is
the Teaching, and appropriate turning to the Divine Presence
through simple and natural acceptance of my Prasad or
Transcendental Company (the Sacrament of Universal
Sacrifice), in a place set aside for this in your home, at
the beginning and end of each day, and whenever else this
may seem right and altogether true. Likewise, consider the
Teaching and this Company with other devotees regularly, at
least once or twice a week, and accept the invitation to sit
with me, with loving attention, as often as it is offered
and made possible for you. All such forms of Divine
Communion serve to awaken you to this Presence which is
Realized in my Company, and which is all-pervading. When


awakening truly begins, then
meditation in the form of the Name of God and the Breath of
God may be engaged, heart-felt, by you. This meditation or
devotional sacrifice should become random, even

7.3 constantly true of you. And you
should engage it formally, twice each day, morning and
evening (or whenever appropriate), for periods of one half
hour to one hour each.


7.4 Thought controls or directs
attention and, therefore, experience. Meditation is a
process engaged previous to Samadhi or prior and radical
Intuition of the Real Condition. In meditation attention is
held to a

7.4 single thought, or some other
object prior to thought, until experience ceases to arise
solely or even at all in the terms or conditions that are
habitual or tending to arise in the waking state (and in the
binding or unconscious conditions of the states of dreaming
and sleeping). Thus, meditation is a means, at least at its
base, of liberating and redirecting attention, so that
experience ceases to be fixed in and by what is already
known or usual. This may only be done if we are released
from the binding power of the random or constantly changing
stream of thoughts.

This release is enjoyed in a
different manner in each stage of the practice of the Way of
Divine Ignorance, or Radical Understanding. In


Ignorance is regenerated in the Way
of Divine Communion is the recollection or feeling
re-attention of the whole body-being to the Presence. The
specific form of this recollection is naturally awakened

made attractive to us in the literal
Company of the 7.4 Spiritual Master. It is not itself a
willful, mental, egoic act. We are awakened and drawn or
attracted into it by Grace in the Company of the Spiritual
Master, once we have “heard” the argument of the Teaching,
and then properly prepared ourselves and made an appropriate
approach via the Lawful, sacrificial, or relational
discipline to which the Spiritual Master has obliged us.
Once we are awakened to the natural, full, and wholly
attractive feeling-intuition of the Divine Presence, our
meditation or spiritual discipline and responsibility

This is the process of meditation in
the Way of Divine Communion: In formal sitting-meditation,
we first surrender ourselves to the Divine Presence, in a
spirit of gratitude for the Teaching and loving obedience to
the Spiritual Master. Then, while seated in an upright,
stable position, the extremities of the body locked in one
another (hands meeting, and legs meeting or crossed at the
ankles), and, in general, the eyes closed, we turn and yield
with profound feeling-attention to the Divine Presence,
which has shown itself always to be all-pervading,
surrounding, and supremely attractive to us. This turning
may at random be aided by directing the whole body-being
through the mental Name “God.” But the essential process is
simply to yield all feeling-attention to the Presence. This
must be done constantly, with all attention, and all
feeling, or else we will wander in attention through random
thinking-knowing and forget the Presence.

When stable, thoughtless, feeling
attention in the Presence is enjoyed in this manner, we are
drawn into a




sense of Fullness. It is in this
sense of Fullness that the Breath of God takes place in its
true or truly potent form. The Breath of God may take place
in a relatively conventional way as simple
reception-release, with inhalation and exhalation, while we
go about the usual round of thinking and acting. As such,
however, it is not much more than a physical and superficial
psychological exercise. The Breath of God in its true
potency is active only when we are abiding in Ignorance (not
qualified by thought, or knowledge) in the Presence, alive
in the sense of blissful Fullness which is awakened only in
that case.

When feeling-attention is released
into the Presence, we are abiding in Ignorance, prior to
thought. Various phenomena may arise in such a moment. The
body may tremble and feel heat or cold or radiant bliss. We
may feel disposed to move the body into spontaneous patterns
or gestures, or make sounds. We may feel, see, hear, smell,
taste, or otherwise sense uncommonly. We may forget the body
in blisses, other visions, and the like. In any case, even
while moving and feeling in these and any number of other
ways, simply persist in feeling-attention or
whole-body-being yielding into the Presence, and breathe
while in the Fullness of the Presence (receiving the
Presence, resting in the Presence, and yielding all
conditions, good or bad, high or low, into the Presence).
(At times when the body is forgotten in the Presence, we may
rest in the Fullness as Bliss without any awareness of
breathing or reception-release, but only of effortless
surrender into Blissfulness, Brightness, or other senses of
the Fullness of the Presence.)

The process of meditation should be
engaged in this manner twice daily (and even at random for
briefer periods) and continued in each sitting as long as it





be truly done, for up to one hour.
In the beginning, it may be difficult to maintain or
constantly return to the meditation for more than fifteen
minutes to half an hour. Nonetheless, maintain the sitting,
but do not struggle, for at least one half hour on each
occasion, and this will gradually and effortlessly increase
up to one hour.

The process of meditation will
gradually, by Grace of the attractiveness of the Presence
rather than your willful interest in attaining the Presence,
become natural, deep, and spontaneously prolonged. Do not
struggle in a concerned manner, but do persist in a feeling
and lovingly distracted manner. Begin each period of
meditation with surrender to the Divine, with gratitude for
the Teaching and the Spiritual Master, shown by the offering
of gifts, usually of fruit, flowers, and the like, and end
each such period with the same grateful surrender and
acceptance of the Gift of Grace, shown through acceptance of
the return of some portion of your previous offerings.
(Thus, the Sacrament of Universal Sacrifice is the Theatre
in which meditation is to take place.)

The spiritual practice of the Way of
Divine Communion is mature when, in regular and prolonged
periods of formal meditation (up to one hour), the devotee
enters easily and rests stably in thoughtless
feeling-attention in the Presence, and the living cycle of
the breath takes place for prolonged periods in the Fullness
of the Presence. It is not a matter of remaining “blank” for
up to an hour, but of easily and randomly moving beyond
thought into feeling-intuition of the Presence and its
Fullness, and to be able to continue to move beyond thought
at random for up to an hour. During such a period of
meditation, there must be prolonged moments and periods of


thoughtlessness, but an abiding
sense of Fullness or Radiance persists rather than
blankness, and there is abiding in this Fullness of Bliss,
so that even thoughts may again arise, but in a natural
manner, emptied of

7.4 the power to destroy or distract
from feeling-intuition of the Presence and its

The Way of Divine Communion as a
whole is mature when the devotee serves the Divine Presence
and the Spiritual Master under all conditions and through
Lawful (sacrificial, relational, and regenerative)
participation in all conditions, and when, in formal
meditation as well as under all conditions in general, the
devotee naturally turns beyond knowledge, thought, and habit
or tendency into feeling-intuition of the Presence and
breathing or surrendering into the Fullness of the

The release of attention from
thought, or the binding power of thought on attention and
the whole of life, is enjoyed only in the Condition of
Ignorance. In the Way of Divine Communion this enjoyment
takes place as just described. In later stages, enquiry (in
the form “Avoiding relationship?”), re-cognition, and
radical intuition, along with their special ways of
directing thought or yielding attention to and through
objects prior to thought, serve the same function in
Ignorance. (In the stage of the Way of Radical Intuition,
the formal and, in effect but not in intention, remedial
process of meditation is replaced by the Samadhis of the
priorly intuited Condition of the Real.) The Way in any
stage is fulfilled only in the case of the devotee who
enters into the discipline of meditation in the form which
has been given him (or her) as his present responsibility,
and who enters into it in Ignorance, with profound
feeling-intuition-yielding, passing beyond thought (or
knowledge) and abiding beyond thought in the Condition of
Divine Ignorance or Fullness itself for prolonged periods.
In the case of


such a devotee, his or her life in
general becomes naturally re-adapted in habits and
tendencies, becoming itself transformed into an expression
of the same meditation, even while the conventions of
action, feeling, and thinking, albeit transformed, continue
in 7.4 an ordinary way.


7.5 The time of sitting in
meditation (the spiritual engagement of Breath and Name) is
an outwardly nonformal extension or realization of the
formal Sacrament of the Universal Sacrifice, or Prasad.
Therefore, the devotee engages in an inwardly formal process
that 7.5 essentially duplicates the outward formalities of
the Sacrament of the Universal Sacrifice. This inwardly
formal process is what is implied by the invitation to
devotees to simply sit and be consciously involved in the
enjoyment of mutual sacrifice in the Company of

Divine Communion is the condition of
life in which there is constant and conscious involvement in
a total, practical, and mutually sacrificial relationship
with the living Divine Presence. This Divine Communion is
the foundation principle of the Way of Divine Ignorance. It
is realized in action in more total, perfect, and
spiritually profound ways as the stages of practice develop.
The devotee initially realizes this Divine Communion in the
form of the practical or functional devotion of life as
service to God. Later he takes this a step further. When
sitting in the Communion Hall, the place set aside in his
home for formal Communion with the Divine, he constantly
sacrifices himself to God and constantly receives the Grace
of the Divine spiritual influence. As long as he or she can
consciously maintain this activity while sitting in the
Communion Hall, the devotee may remain. If


distractions begin to hold his
attention too powerfully, then he should leave the room and
continue his practice in the form of practical service to
God. (The devotee may spend up to an hour each time, twice a
day, in this

7.5 process of Universal

Sitting in the Company of the Divine
is Divine Communion. It is always the great occasion of
mutual and universal sacrifice. Each stage of the life of
Divine Ignorance, or Radical Understanding, is right
fulfillment of the Law, which is Sacrifice. Therefore, the
devotee simply sits in the Company of the Divine. But the
living and the sitting must be forms of the Law, forms of
sacrifice in the manner or after the model of the formal
occasion of Universal Sacrifice.

When you sit in meditation, you
should constantly and consciously sacrifice or surrender to
the Divine Presence all the while. This is not to be made a
self-conscious effort. It is not a kind of “working on
yourself.” It is simply a matter of the random and natural
return of attention, with love, to the Presence. In the
process, you will observe the modifications of your
attention, including distractions and subjective
involvements of all kinds. When these arise, simply return
and yield heart-felt attention to the Presence, and breathe
the Presence through cycles of reception and release. This
is your gift of self, your real sacrifice. When you make
this sacrifice, the Divine returns to you the natural
intuition of your true Condition.

You should not relate to my Prasad,
my Presence, merely as if it were yogic energies or any
other fixed kind of influence. You should simply receive me
always, under all the conditions of life and meditation, and
notice all of the ways in which my Presence communicates
itself. In this way you will come to know me as I am, in
Truth and completely. I am simply the


Condition in which everything


7.6 True meditation is not the
exclusive, selfpossessed method of passivity, but natural
Radiation, happiness both prior to and as the whole

Do not merely and passively receive
me, but duplicate me through sacrifice-this is the way to
use 7.6 me. Initiation is a process of your transition from
the passive, merely arising condition to the Real Condition,
prior to all arising, via duplication of the True and the
True Man. The process of the Name of God and the Breath of
God is that participation or sacrifice in the Presence of
the Real in which we duplicate that Condition, the Condition
of self, mind, body, and all worlds, high or low. If our
Realization of the Presence is through sacrifice, then we
are Radiance or Love, whereas if we only receive it and
depend on it, as a Parent, outside ourselves, we are always

Be aligned to me by radical
duplication, not waiting. Feel-Radiate as the whole body
through the Name and Breath of God. Be in love. See me and
be as I am. Do not merely depend on me, nor presume
independence from me, but love me and be love.

Feel-Radiate in perpetual Ignorance,
confounded in Paradox, free of the binding power of every
kind of knowledge or contraction. Feel as the whole body-not
with it but as it-without defining it. Be whatever is the
case altogether. Since that cannot be known in itself, one
can only abide as the very Condition in which all conditions
rise and fall.

Sitting meditation is simply a
special or sacred occasion of intuitive understanding, or
Ignorance, and




natural abiding, or Radiation. All
times and places become such sacred occasion for one who
constantly practices the true discipline. Such a one is a
lover, man or woman. Such a one abides as love, as delight,

7.6 healing or Divine Power that is
Ignorance, the perfect Body of Man.

When, in Ignorance, “I” is the body
(whatever the body is altogether) the gesture of existence
itself is spontaneous Radiation. The gesture is thus
coincident with both deep surrender-openness or receptivity
to and rest as whatever is the case (which is also
unknowable and unknown). In that case, reception and
Radiation are the same.

The Radiation is the
condition-expression of the whole body (elemental, etheric,
mental, super-mental, egoic) from and as its very Condition.
It is Love. It is rest in identity with the Presence, even
toe to crown, unchanged by the parts of breathing. This
Radiation becomes true of you not by any effort to Radiate,
to brighten as the ego, but by the natural practice of
devotional sacrifice, through devotional attention to the
Presence of the Divine, through service and Communion with
the Spiritual Master, and through the sacrifice of Breath
and Name.


7.7 By the time formal meditation
becomes a responsibility, the devotee (unless specially
disabled) should be able to sit comfortably and for
prolonged periods in either the “full lotus” or the “easy

7.7 Until then, he or she should
practice these poses, outside of meditation, as a practical
preparation. If meditation becomes appropriate, but no such
pose is yet comfortable for prolonged periods, then the




may sit in a chair that provides a
firm seat, with hands folded in one another (or one on each
knee, with index finger and thumb joined) and with legs
crossed and touching at the ankles (not at the knees). (The
chair may also have a firm back, and even arms, to prevent
the body from falling over in deep meditation, but the
devotee should sit so that the body, rather than the back of
the chair, provides its own support. The Japanese style
“kneeling pose,” done on the floor or a platform, may also
be adopted by some as an alternative.) It may also be found
useful to sit with the body square to the four directions.
The traditional recommendation is to face north (thus
duplicating the attitude of facing the conventional source
or “top” of the world) or east (the direction of the arising


7.8 Particularly in meditation or
during exercise, do

not wear tight-fitting clothes or
too much clothing (stopping access to air-which should be
fresh and in natural circulation in the rooms we live or
sleep in-or obstructing blood-circulation and the energy
flows of 7.8 the body).


7.9 Formal meditation should
generally be done just after arising in the morning and at
leisure (or just before retiring) in the evening, since
these are the times when gross obligations are least
effective on the being. Thus, meditation will coincide with
the cycles of Earth itself, so that the gross efforts of the
environment are also relatively at rest and subtler
processes are most available


or in evidence. Meditation should
not generally be engaged when feeling in present need of
food, or too soon after eating, but rather when you are most
fresh, strong, and free of gross obligations. Use leisure
less for

7.9 entertainments and more for
meditation, study, and devotion.


7.10 No one should begin the formal
study and practices of the Way of Relational Enquiry who
does not regularly and truly sit in meditation one half hour
to one hour, twice a day, in stable sitting pose.

7.10 occasions of sitting for
approximately one hour should

be quite frequent-once a day on the






Consider what you know. You do not
even know what a single thing is. Then rest-abide in that
Ignorance, as whatever is the case, not within what arises,
but as what arises, as the body itself, whatever

7.11 the case altogether (which is
not knowable, but with which one is identical). Rest-abide
in my Presence as whole body attention, not waiting within
for changes, but in love. Do, feel this more and more
perfectly. Radiate as whole body happiness. Be happy as the
body altogether. Look, feel, act, be completely happy as
whatever is the case, whatever the body is altogether, under
the conditions of whatever is arising. Persist in this under
all conditions. In this persistence we are glorified
immortally, and the whole future is


appropriate, not worthy of

Be the heart. Radiate the whole
body. Feel Radiance as the whole body, full of pleasure in
the feet and head, the eyes, all organs, the abdomen and sex
organs, the chest and shoulders, hands, bowels, anus, 7.11
spine, forehead, all space, all arising. Be constantly aware
of the Real Presence and be submitted into it with every
part of every breath.


7.12 Conventional meditation is
inwardness, or

remedy by subjectivity. Real
meditation, the meditation of devotees in the Way of Divine
Ignorance, is a process of awakening from subjectivity. The
process is gradual

in its perfection, but its Truth is
certain from the 7.12 beginning.

The inner “I” is not the resort in
this Way. “I am not the body” is not the point of view of
practice. The endless distraction of subjectivity, of
contraction, is considered and undermined through various
kinds of participation during the four great stages of

The Truth is not the view “I am the
body.” However, this is factually true of “I,” and,
therefore, our practice must center on relationship and
release from the reflex of contraction, rather than on
conventional and exclusive inward turning. Real meditation
must center on insight into the avoidance of relationship,
and every form of contraction or reactive reflex, rather
than the search for subjective fulfillments and all the
glamourous illusions of experience.

Thus, the Samadhi or perfect
Intuition of the Real Condition in which our real meditation
is resolved at last is utterly free of subjectivity, of
knowledge, of thought, of self, of perception, of sound, of
light, of


vacant silence, of action, of
experience, of limitation. The Realization which comes to
maturity in the Way of Radical Intuition is free of
subjectivity, or the reflexive gesture of inwardness, as
well as all the complications

7.12 of objective relationship, or
the gesture of outwardness. It is Radiant, not contracted.
It is not inwardness, nor is it compulsively motivated by
any object. It is Ignorance, or liberation in Real God,prior
to the limitations introduced by subject or object and all
the habitual adaptations founded in the dilemma or dream of
subject-object realms.

Therefore, devotees in the Way of
Divine Communion should realize the relational character of
their entire discipline. The Divine Presence is not found
within but revealed to us in relationship. The spiritual
practice of Breath and Name is a process in relationship to
the Divine Presence. And the whole living discipline
relative to study, money, food, sex, and service is natural
fulfillment of the Law, which is sacrifice, or the
discipline of relationship.

The Way is not a call to precious
inwardness, nor to outer obsessiveness in a search for gross
fulfillments, but to Truth or Real God. Much of inwardness,
or the realms of subjective distraction, is stirred up in
the stages of the Way. Just so, the circumstances of life
are constantly transformed, to test the devotee. Therefore,
remember the discipline always, and remember constantly to
listen to the Teaching, so you may hear the liberating
argument and remain free in my Company.


to Breath and Name index