This study by Beezone is purely academic and is meant only to be possibly instructive. The study is designed to see and understanding the changes Adi Da made in his final 'instruction' and therefore understand how his teaching word has changed (or did not). Conclusions about what his 'intention' was and its meaning and significance is solely left up to the reader.

As far as the Beezone is concerned the teaching dharma has never changed in its essence (the language - symbol - (the map is not the territory) is only a pointer). Word, emphasis, style, grammar, etc. are all language devices that only 'point' to something that is fundamentally beyond language and word.

Here is an example from the newly published Pneumaton (2011) and The Bodily Sacrifice of Attention, (1981):

In the context of the fifth stage of life, this process is continued, but the plane of conditional "self"-awareness ascends, to become dominantly subtle (or psychic), rather than gross (or merely physical) - and the Realization of conditional union iwht the (all-and-All-Pervading and all-and-All-Transcending) Divine Source (or Source-Condition) involves the ascent of attention, that eventually goes beyond the physical references, and (at last) even beyond mental references.
The Seventh Stage Revelation, p. 60 - Pneumaton - 2011

In the fifth stage of life this harmonizing trend is continued, as well as the ecstatic gesture toward Union, but the plane of self-awareness ascends, to become dominantly subtle (or psychic) rather than gross (or merely physical), and the Realization of Union involves experiences of ascended attention that eventually go beyond physical references and, at last, even beyond mental references.
The Bodily Sacrifice of Attention, p. 29-30 - 1981

The following are two selections from Adi Da Samraj. One is an essay from The Aletheon (2008) and the other is from a talk published in Crazy Wisdom magazine (1988).

Aletheon (2008) - Concentration versus True Surrender

"Practice in My Divine Avataric Company is not about "making an arrangement" with life, not about "bargaining" with "God". Practice in My Divine Avataric Company is not about persisting in mediocrity. Rather, practice in My Divine Avataric Company is about passing tests, such that the total body-mind constantly goes through ego-transcending changes and makes an always greater and always new ego-transcending demonstration. Practice in My Divine Avataric Company is a "hard school", a persistently ego-transcending life-based upon the Great Purpose of transcending all limitations, transcending the body-mind-complex itself, and transcending the cosmic domain itself.

To rightly and truly engage the ego-transcending practice of the Reality-Way of Adidam is (inevitably) demanding, and even (at times) difficult - but the practice is, itself, never mere and egoic suffering. Rather, the practice is the ordeal associated with the transcending of egoity. It is the ordeal of right and true renunciation, right and true "self"-discipline. That ego-transcending ordeal of "self"-discipline is necessary. That ordeal is, itself, the substance of change, the alchemy of change. That ordeal is the "fire on the pot" - into which you must throw everything.

The only-by-Me Revealed and Given Reality-Way of Adidam is the transcending of everything, Liberation from everything, in the Utter Freedom of egoless Most Perfect Divine Self-Realization.

Aletheon - Concentration versus True Surrender - p. 817
Due to copyright restrictions the link is non-operative. Beezone is unable to provide more of this essay by Adi Da Samraj - See copyright letter to Beezone from Adidam.

Sadhana Hurts (1988)

"People who understand this principle get down to it, handle business, and bring me signs. They don't wait for fifteen and a half years and then tell me to wait more. They don't do nine months here with me and change nothing. You people are indulging yourselves in my Company. You are coming to lectures. You are being amused. You are indulging yourselves in my Company. To practice is to suffer, but it is not egoic suffering, you see. It is the suffering associated with transcendence of egoity. Therefore, we do not call it suffering. We call it tapas. We call it the ordeal of practice. We call it renunciation. We call it discipline. It is necessary! That's it. That is the substance of change! That is the alchemy of change. That is the fire on the pot. Everything must be thrown into it."

Sadhana Hurts, a talk by Da Avadhoot December 19, 1987
Due to copyright restrictions the link is non-operative. Beezone is unable to provide more of this essay by Adi Da Samraj - See copyright letter to Beezone from Adidam.

See some differences in The Knee of Listening from the 1972 and 2004 edition (chapter 18)

Comparison

The following shows the changes and similarities from the two selections above.

The Aletheron's essay is in BOLD and the Sadhana Hurts talk is in BOLD ITALICS.

Practice in My Divine Avataric Company is not about "making an arrangement" with life, not about "bargaining" with "God". Practice in My Divine Avataric Company is not about persisting in mediocrity.

People who understand this principle get down to it, handle business, and bring me signs. They don't wait for fifteen and a half years and then tell me to wait more. They don't do nine months here with me and change nothing. You people are indulging yourselves in my Company. You are coming to lectures. You are being amused. You are indulging yourselves in my Company.

.............

To rightly and truly engage the ego-transcending practice of the Reality-Way of Adidam is (inevitably) demanding, and even (at times) difficult - but the practice is, itself, never mere and egoic suffering. Rather, the practice is the ordeal associated with the transcending of egoity. It is the ordeal of right and true renunciation, right and true "self"-discipline. That ego-transcending ordeal of "self"-discipline is necessary. That ordeal is, itself, the substance of change, the alchemy of change. That ordeal is the "fire on the pot" - into which you must throw everything.

To practice is to suffer, but it is not egoic suffering, you see. It is the suffering associated with transcendence of egoity. Therefore, we do not call it suffering. We call it tapas. We call it the ordeal of practice. We call it renunciation. We call it discipline. It is necessary! That's it. That is the substance of change! That is the alchemy of change. That is the fire on the pot. Everything must be thrown into it.

..............

The Aletheon

PERFECT LIBERATION

Hear and Awaken to This, the Divine and Perfectly all-and All-Liberating Truth, Which Is Divinely Avatarically Self Revealed and (now, and forever hereafter) everywhere Divinely Avatarically Proclaimed and Given by Me:

The Perfectly egolessly Self-Existing and Perfectly Acausally Self-Radiant Divine Transcendental Spiritual Self-Nature, Self Condition, and Self-State of Reality Itself, In and As Which the entire cosmos conditionally arises, has Its psycho-physical locus (with reference to the body-mind-complex of the human being) below the throat and above the navel, in (and Always Perfectly Prior to) the right side of the bodily apparent heart.

Within and Perfectly Prior to the right side of the bodily apparent heart, there is a narrow (Infinite, but dimensionless) space.

Within that narrow space, the True Divine Self-"Brightness" Self-Radiates the Conscious Light of Reality itself throughout the body, the mind, and the "world".

There, in that narrow space within and Perfectly Prior to the right side of the bodily apparent heart, Is the Great Eternal Self Radiance, the Limitless Acausal Energy of Perfectly egoless Consciousness Itself, Self-Shining in all directions, Limitlessly.

The Self-Radiant Energy of Consciousness Itself Is the Transcendental Spiritual Current of Self-Evidently Divine Self-Light in (and Always Perfectly Prior to) the body, Which Current Pervades the body from the crown of the head to the toes.

At the "Root" and Core of That Self-Radiant Current of Conscious Light Is the Perfect Shining Center-the "atom", most subtle, Beyond the causal event of ego-"I".

The One and Self-Evidently Divine Conscious Light, the Perfectly egolessly Self-Existing and Perfectly Acausally Self-Radiant Divine Transcendental Spiritual Self-Nature, Self-Condition, and Self-State-Which Is Reality Itself, Truth Itself, and Real (Acausal) God, Divinely Avatarically Self-Revealed by Me As Da, the Source Condition and the Perfectly egoless, Indivisible, and Acausal Divine and Intrinsic Heart-Master (or Transcendental Spiritual Reality Guru) of the body-mind-complex and the "world"-Is Self-Evidently There, Self-Radiating in and Via and As the heart-"root" of the human body.

Aham Da Asmi. Beloved, all-and-All and every one, I Am Da Divinely Avatarically Self-Revealed by Me As Me, As I Am.

In the only-by-Me Revealed and Given seventh-stage-of-life Self-Awakening, Da-the Perfectly egoless, Indivisible, Acausal, Transcendental Spiritual, and Self-Evidently Divine Self-Nature, Self-Condition, and Self-State of Reality Itself-Is Intrinsically Self Realized (or Self-Recognized and Self-Apperceived) to Be Absolute Consciousness and Eternal Light, or Divine Transcendental Spiritual Conscious Light, the Divine Self-"Brightness" That Intrinsically (and, at last, by Perfect Demonstration, or Divine Translation) Outshines the "world".

Da Is Perfect Liberation. Conscious Light Is Me. Conscious Light Is all-and-All.

There is no ego here-but only pattern patterning everywhere, in Prior Unity, As One and Indivisible and Acausal (Transcendental Spiritual and Self-Evidently Divine) Conscious Light, Perfectly without "difference".

Perfect Liberation Speaks This.

From the Enlightenment of the Whole Body
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The Bodily Center of Self-Realization and God-Communion

A free rendering of the Mahanarayana Upanishad, Section XIII, verses 6 through 12, by Bubba Free John

That which is Infinite, Eternal, and Unchanging is also Perfect Consciousness, the true Self. The ocean of experience is ended There. All seeking is satisfied only in That. Only This is the very Happiness of the World.

The true Self is Awake in your own heart. Consciousness Radiates from the heart, which is shaped much like the bud of a flower, but upside down, with the broad part above and the narrow part below.

One must be Awakened to this Truth: The Radiant Self, in which the entire World arises, has its locus in the heart, in the body of Man, below the throat and above the navel.

The heart is indeed very much like the bud of a flower, for it is surrounded and supported by the arteries and nerves, just as a flower bud is surrounded and supported by the various parts of the living plant.

In the midst of the heart there is a narrow space. Within the narrow space, the true Self Radiates the Light and Life of the body, the mind, and the World.

There in the narrow space is the Great Eternal Radiance, the Energy of Infinite Consciousness, Shining in all directions. It is the Current of Life in the body, which Radiates from toe to crown. Therefore, Life pervades the body, providing a natural heat, and the powers of every function.

In the core of that Radiant Life is the Shining Center, the atom, most subtle. It may be seen by inner vision, golden and amazingly Bright. It stands out like a flash of lightning in a dark and rain-filled cloud. And yet it seems no larger than a grain of rice, slender and subtle as the edge of a flame.

The Divine Person, the Radiant Self, the Truth, the Real, God, the Source and Master of the body-mind and the World is There, in the Radiant Center of the heart. That One is Realized to be Absolute Consciousness and Eternal Life, the Brightness that Overwhelms the World.

Maha Narayana Upanishad

Section XIII, verses 6 through 12.

XIII-6: One should meditate upon the Supreme – the limitless, unchanging, all-knowing, cause of the happiness of the world, dwelling in the sea of one’s one heart, as the goal of all striving. The place for His meditation is the ether in the heart – the heart which is comparable to an inverted lotus bud.

XIII-7: It should be known that the heart which is located just at the distance of a finger span below the Adam's apple and above the navel is the great abode of the universe.

XIII-8: Like the bud of a lotus, suspends in an inverted position, the heart,surrounded by arteries. In it there is a narrow space (or near it there is a narrow space called Susumna). In it everything is supported.

XIII-9-11: In the middle of that (narrow space of the heart or Susumna) remains the undecaying, all-knowing, omnifaced, great Fire, which has flames on every side,which enjoys the food presented before it, which remains assimilating the food consumed, (the rays of which spread scattering themselves vertically and horizontally), and which warms its own body from the insole to the crown. In the centre of that Fire Which permeates the whole body, there abides a tongue of Fire,of the colour of shining gold, which is the topmost among the subtle, which is dazzling like the flash of the lightning that appears in the middle of a rain-bearingcloud, which is as slender as the awn of a paddy grain; and which serves as acomparison to illustrate subtlety.

XIII-12: Paramatman dwells in the middle of that flame. (Although He is thuslimited) still He is the four-faced creator, Siva, Vishnu, Indra, the material andefficient cause of the Universe and the Supreme Self-luminous Pure Consciousness.

see full text of Maha Narayana Upanishad

Back to Enlightenment of The Whole Body rendering
Due to copyright restrictions the link is non-operative. Beezone is unable to provide more of this essay by Adi Da Samraj - See copyright letter to Beezone from Adidam.

The following chapter 18 of The Knee of Listening is from two editions, 1972 and 2004. The following format reads from the 1972 edition with inclusions IN BOLD from the 2004 edition. In this manner the student-reader will be able to see the differences between the 1972 and 2004 editions.

Beezone

After Baba and Rudi had gone, I stood in the form of my own existence without even the least sentimental attachment to the previous ways of my seeking. I was not dependent on any path or experience to guarantee or interpret what I knew. Indeed, nothing was available by which to interpret it. I looked into myself to see what it was, and perhaps even to discover some analogy in the spiritual experience of mankind that would demonstrate a link and provide a source by which I could explain myself. I knew that the ultimate realization that had occurred in relation to the Shakti was analogous to what the Hindus call "Self-realization." It is the unqualified experience of consciousness as radically non-separate, non-separate from Reality, identical to what always and already is. It is not communicated to itself through any level of being, body, realm or experience, but knows itself directly, as itself, being itself apart from and prior to all separative action of avoidance, which is identification, differentiation and desire. All things are experiences or objects that never touch it. It is not even the "Witness," neither the experienced nor the experiencer an any state, but only Reality itself. Experiencer and experiences are contained, limited and ended an one another. But an Reality there is not experience, no identity, differentiation, desire, separation, suffering, seeking, action or inaction. After Baba and Rudi had gone, I stood in the Form of my own Real Existence, without even the least sentimental attachment to the previous ways of my seeking. I was not dependent on any remedial path or conditional experience to guarantee or interpret What I Knew. Indeed, nothing was available by which to interpret It. I looked to myself to see What It was, and I looked to perhaps discover some analogy in the Spiritual experience of mankind that would demonstrate a link, and even provide examples, by which I could explain myself. I knew that the final and most ultimate Realization that had occurred at the Vedanta Society Temple was inherently most perfect (final, or truly complete) Divine Self-Realization (or Divine Enlightenment). Mine is the unqualified Realization of Consciousness itself as inherently non-separate (non-separate from the conditional manifestations of Reality, and always already Identical to What always and already Is). Consciousness Itself is not Communicated to Itself through any level of conditionally manifested being, any body (or functional sheath), any conditional realm, or any conditional experience-but It Knows Itself directly, As Itself, Which Is Prior to all separative action (or the action of avoidance, which is egoic self-identification, the action of differentiation, and the separative, or ego-based, action that is desire). There is no thing or experience that can ever limit or hind Consciousness (or the One and Only and inherently indivisible Conscious Light) Itself. Consciousness itself is not even the "Witness", not any state of either the experienced or the experiencer, but it is only Reality Itself. Experiences and experiences are contained, limited, and ended in one another. But, in Reality, there is no experience, no identity, no differentiation, no desire, no separation, no suffering, no seeking, no strategic, action, no strategic inaction.

As weeks passed, I saw that I remained unqualifiedly as this, untouched by any experience, identity or difference. I saw there was no independent Shasta, no Guru, no strafe, ignorance, or need, no movement, no activity, no fundamental change an or out of meditation. I saw that Baba's Shakti dad not affect me fundamentally, nor dad any other pleasure or experience. The same awareness, the same understanding continued without modification under all conditions. As weeks passed, I saw that I remained effortlessly As This - not limited or bound by any "experience", or by functional (and apparently separate) identity, or by any apparent "difference" at all. I saw there was, for me, no Shakti independent of (or "outside") Consciousness Itself. I saw there was, for me, no Guru separate from (or "outside") the Intrinsically Indivisible Divine Self-Nature, Self-Condition, and Self-State (Itself). I saw there was, for me, no dilemma, no strife, no egoic ignorance, no movement to seek, no activity of seeking. I saw that, because my Realization had become most perfect, formal "meditation" made no "difference" in any of this. I saw that conditionally arising Shakti phenomena did not affect me fundamentally, nor did any other conditional pleasure or "experience". The same Transcendentally Spiritually "Bright" Awareness, and the same perfectly "radical" (or always "at the-root") "self'-understanding, continued-without limitation or dependency-under all conditions.

I knew Reality as no-seeking, a motiveless awareness an the heart. The body appeared to be generated and known from a position an the right side of the chest. In this state, neither Baba nor any path can act as an interpreter. It only validates itself. I "Knew" Reality as no-seeking, the motiveless Awareness in the heart (on the right). The physical body appeared to be generated and (in the ordinary sense) known from a position in the right side of the chest. In this State, neither the ego nor any path of remedies can act as an interpreter. The State of Divine Self-Realization only validates Itself.

The form of enquiry that had developed in my understanding seemed to go on continually an the heart: "Avoiding relationship?" And as the enquiry penetrated every experience and every apparent dilemma, This Form (the Bright") was (Itself) "radical" self-understanding. It was no-seeking and no-dilemma as primary, inherent, un-"created", Self-Abiding Divine Self-Recognition. It was inherently free of the entire search for perfection and union. when the "Bright" is Realized, all of life is simply observed and enjoyed (if noticed at all), and the things of life no longer provide a source of motivation separate (and separating) from this primary Awareness. Therefore, the "Bright" is the very Medium for unqualifed Presence and Enjoyment - without dilemma, unconsciousness, or separation. I would feel the bliss and energy of consciousness rise out of the heart and enter the sahasrar, the highest point in consciousness, and stabilize there as a continuous current to the heart. Even in the moment to moment context of every kind of arising "experience", I would feel the Transcendentally Spiritually "Bright" Love-Bliss-Energy of my own Self-Existing and Self Radiant Consciousness rise (or Shine) out of the heart (on the right) and enter the sahasrar (extending, from thence, to the Matrix of Light infinitely above the mind and the crown of the head), and (thus) stabilize above as a continuous Current to the Heart Itself. I saw that this form, the Form of Reality, the structure of consciousness, was Reality itself. It was the structure of all things, the foundation, nature and identity of all things. It was the point of view of everything. It was blissful and free. That form of consciousness and energy was exactly what I had known as the "bright." I saw that this Form-the ultimate (or perfect) Form of Reality, the very (or ultimate, and perfect) Structure of Consciousness Itself-Is Reality Itself. It is the Structure of all things-the Foundation, Nature, and Identity of all things. It is the intrinsic "Disposition" of everything. It is "Bright", Love-Blissful, and Free. That ultimate and inherently perfect (or One, and inherently indivisible) Form of Consciousness-and-Energy is exactly (but not yet with most perfect understanding) What I had, in my childhood, "Known" in my living form as the "Bright".

As I continued in this way As I continued in this manner I remained stably as that Form, I saw that I always already remained stably as that Form and all things revealed themselves in truth. because of This, all things revealed themselves in Truth. The "bright" was the ultimate Form of Reality, the heart of all existence, the foundation of truth and the yet unrealized goal of all seekers. I saw that the "Bright" is the ultimate and perfect Form of Reality, the True Heart of all existence, the Foundation of Truth, and the (yet unrealized) goal of all seekers.

This Form, the "bright," was understanding itself. It was no-seeking and no-dilemma as a primary, uncreated recognition. It was radically free of the whole search for perfection and union. When it is perceived the whole life is at best observed and enjoyed, and these things no longer provide a source of motivation apart from this primary awareness. The "bright" was only a medium for radical presence and enjoyment without dilemma, unconsciousness, or separation. This Form (the "Bright") was (Itself) "radical self-understanding". It was no-seeking and no-dilemma as primary, inherent, un-"created", Self-Abiding Divine Self-Recognition. It was inherently free of the entire search for perfection and union. When the "Bright" is Realized, all of life is simply observed and enjoyed (if noticed at all), and the things of life no longer provide a source of motivation separate (and separating) from this primary Awareness. Therefore, the "Bright" is the very and limitless Self-Presence of non-conditional Conscious Light-the limitless, non-conditional, and Self-Evidently Divine Self-Presence of Reality Itself-Self Manifested as limitless non-conditional Enjoyment, or the Self-Evident "Root"-Current and Self Fullness of Love-Bliss Itself, without dilemma, unconsciousness, or separation.

I also saw that I had never been taught my path from without. The "bright," with its foundation in the heart, had been my teacher under the form of all my teachers and experiences. My awareness, fundamental knowledge and apparent "method" had developed spontaneously in the midst of a few crisis-experiences. From the beginning, I had been convinced of the fruitlessness and necessary suffering involved in every way of seeking. I had made only temporary use of the methods of others, and at last I adapted to no - one else's way but only used my own. Thus, I had experienced the real blessings of such as Baba but only while firmly involved in my own peculiar approach. I also saw that I had never been taught my way from without The "Bright" (with Its Foundation in the Heart Itself) had been my teacher under the form of all my apparent teachers and "experiences". My Awareness, fundamental "Perfect Knowledge", and apparent "method" had developed spontaneously in the midst of a few crisis-"experiences". From the beginning, I had been convinced of the fruitlessness and necessary suffering involved in every way of seeking. I had made only temporary use of the "methods" of others, and (at last) I adapted to no one else's way, but I only used my own, which is the way of "radical self-understanding" (or the "Radical" Reality-Way of the Heart, or the "Radical" Reality-Way of Adidam, or Adidam Ruchiradam, which is the Way that is generated in, of, and by the True Divine Heart Itself, and which is the Way that only I reveal and give). Thus, I had "experienced" the real blessings of such as Rudi, Baba Muktananda, Rang Avadhoot, and Bhagavan Nityananda, but only while firmly involved in my own unique (and spontaneously Self-revealed) approach.

The "bright" had seemed to fade in adolescence, but it had only become latent in the heart while I followed my adventure from the viewpoint of the mind. The heart had been my only teacher, and it continually broke through in various revelations until I returned to it, became it, and rose again as the "bright." The "Bright" had seemed to fade, progressively, in childhood and adolescence-but It had, in Truth, only retired to latency in the heart, while I followed my adventure from the "viewpoint" of the mind. The Heart Itself had been my only teacher, and It continually broke through in various revelations-until, at last, I returned to It, became It, and, finally, re-Emerged As the "Bright".

Thus, I came to this recognition of Reality directly, it or even parallel it. But as I came to this clear and crucial recognition of my own truth, I began to recollect a source that seemed to agree with my own experience. When I began to recollect this source I wrote the following: One night, in the spring of 1970, I passed from this body during sleep and arrived in subtle form on the inner plane of the world. There I stayed with an old man who had white hair and a short white beard. He wore a bandana on his forehead, which was the custom of the late saint Sai Baba. For several months after this meeting I supposed I had met the Siddha, Sai Baba, on the subtle plane. I was received as if I had been awaited. I was greeted by the family, friends and devotees of the old man. He embraced me with love and told the company I was his son. Then I was received without the knowledge of a single source that would confirm by all in a celebration that had the informal, family air and importance of a Jewish Bar Mitzvah. I understood that this was my father on the highest spiritual level, and thereafter I was to live consciously as his son. I would await and eventually receive the inheritance that was my right by this reception and acknowledgment. In the late fall of 1970, when all things had returned to Reality, and I was no longer seeking or confused, I recognized this father. He is known as Bhagavan Sri Ramana Maharshi, the great master who discarded the body at Tiruvannamalai, South India, in 1950. Thus, I came to this Realization of Reality directly, without the "knowledge" of a single human Source that would confirm it or even parallel it. But, as I came to this clear and crucial Self-Recognition of my own Divine Truth, I began to recollect (and to further examine and appreciate) a human Source that agreed (by word and by likeness) with something of the substance (and even many of the details) of my own "experience" and Realization. That individual was known as Ramana Maharshi, the spontaneously Awakened Jnani who discarded the body at Tiruvannamalai, South India, in 1950.

Swami Muktananda did part of his sadhana with Ramana. It was there that he experienced the Vedantic, non-dualistic teaching in its most direct and living form. But he found his own Guru in the Siddha, Swami Nityananda. In the course of his sadhana, Baba Muktananda spent a brief period with Ramana Maharshi. It was from Ramana Maharshi that Baba received the traditional non-dualistic (or Advaitic) teaching of Vedanta in its most direct and living form. (But he found his own chosen Guru in the Siddha Nityananda, who had himself known Ramana Maharshi years earlier.)

Baba demonstrated Siddha yoga to me. And then I saw how the Shakti and all experiences also resolve into that same Self which was the realization of Ramana. Thus, when I realized it, the truth was that very Self which is Reality. Then it was not a matter of siddhis or experiences. There was only understanding. I knew it in the same Form communicated by Ramana. And Baba is that same Form. It is Nityananda. It is Ramana. It is Bhagavan. And I am He. Baba Muktananda demonstrated the phenomena of ascending Yoga to me and in me. But, eventually, I saw that the lower-based (and, from thence, ascending) Shakti and all conditional (or merely phenomenal) "experiences" arise transparent in the Real "Self' (or Divine Self-Nature, Self-Condition, and Self-State), Which Is Consciousness (or the One and Only and intrinsically indivisible Conscious Light) Itself. The Real "Self' (or Acausal Divine Self-Nature, Self-Condition, and Self-State) is not antagonistic to Its own Light (always already "Bright" above, and reflected in all the gross and subtle "worlds" below).

As I began to assess my experience and understanding in detail, I recalled this experience that had occurred several months before. There was no fundamental disagreement between Baba and me. It was only that Siddha yoga had been fulfilled, and I had drawn into the knowledge that is its true goal. When I appeared in my own Form I simply understood in a direct way the symbol that is hidden in yoga and the Mother. I also recognized Shakti. When I knew my own nature, then Baba, Nityananda and Ramana in Reality. Thus, when I Realized It, the Truth Is that Real "Self' (or Acausal Divine Self-Nature, Self-Condition, and Seff-State), Which Is Reality Itself. And the "Bright" Is the ultimate and perfect Form of Reality Itself. Thus, most perfect Realization was not a matter of conditionally arising "experiences" (whether high or low in the cosmic pattern of phenomenal appearances), nor was It a matter of the attainment of "cosmic powers" (or merely conditional and phenomenal abilities, whether of a higher type or a merely elemental and lower type). There was-and is-only Reality Itself. I Realized the same Real and Self-Evidently Divine "Self' (or Self-Nature, Self-Condition, and Self-State) that is (ultimately) proclaimed and (to one or another degree, but not most perfectly) Realized by the "great tradition" that preceded my birth. The Acausal Divine Form and "Self' of Reality (Itself) is, only now, most perfectly Realized (and uniquely brought to a State of complete revelation) in me, As me. But the "great tradition" of progressive Realizations and revelations of the One Reality is my "inheritance", even from all the Realizers and revealers who have preceded me in time. Like them all, Baba Muktananda, Bhagavan Nityananda, and Ramana Maharshi (each in the manner, and to the degree, of his own Realization) have Realized and revealed the same and Only One. Therefore, I see Baba Muktananda is that One. Bhagavan Nityananda is that One. Ramana Maharshi is that One. It is Very God, the Divine Self-Light, the Only One-Who I Am. There was (for me) no "personal" disagreement between Baba and me. It was simply that the ascending Yoga (and even every kind of phenomenally-based Yoga) had been truly Completed in me-and I was drawn into the Absolute "Knowledge" that is the true, most ultimate, and inherently most perfect Fulfillment of every way and every kind of Yoga proposed in the "great (and yet always seeking) tradition" of ego-bound (and egoically motivated) humankind. When I Fully appeared in my own Form, I simply understood (in a most direct, or most perfectly "radical" manner) the "Secret" that is hidden in the "experiences" of ascending Yoga (and in even all the "Play" of the cosmic domain). When I "Knew" my own Divine SelfNature, then I also Divinely Self-Recognized Baba, Nityananda, and Ramana in Reality.

Ramana Maharshi had become familiar to me in the past through his various writings and recorded dialogues. He appeared to me to be a prime example of the living truth of Advaita Vedanta, the radically non-dualistic philosophy of the East. I had brought one of his books with me on my last trip to India, not so much for his own writings, but for the translations of ancient Vedantic texts included in his collected works. I never thought of him except in terms of this non-dual philosophy that seemed to parallel my own understanding. But now I also began to recall certain experiences that he had described in his own case. I remembered that he had given special prominence in his teaching to the experience of the "Self" in the heart, in the right side of the chest. I returned to his works, looking for confirmations of my own experience. And I found that his path had remarkable parallels to my own experiences. Even the event in Ramana's childhood that gave birth to his ultimate state was very much like the one through which I had passed in seminary. He described it himself as follows: Ramana Maharshi had become somewhat familiar to me in the past, through a cursory examination of his various writings and recorded dialogues. He appeared to me to be a prime example of the living Truth of Advaita Vedanta, the non-dualistic philosophy of India. I had brought one of his books with me on my last trip to India (although not specifically for his own writings, but only for the translations of ancient Advaitic texts included in his collected works). I had never been attracted to him in particular, and I never thought of him except in the simplest terms of the traditional non-dualistic philosophy that seemed, in a general manner, to parallel my own understanding of Ultimate Truth. But now-as I began to assess my "experience", my understanding, and my Realization in detail-I returned to his works, looking for likenesses to my own "experience". And I found that the details of his life and Realization showed remarkable parallels to some of my own "experiences". For example, the "death" event in Ramana Maharshi's youth, which gave birth to his Realization of the Transcendental "Self', was very much like the one through which I had passed in seminary. He described it himself as follows:

This portion of the chapter are quotes from "Talks with Maharshi", which are the same.

The more I read of Ramana's works the more I realized his experience and its results as understanding almost exactly paralleled my own, although with a peculiar Eastern emphasis. I saw that Ramana was a source of confirmation and agreement with the outstanding realizations of my own life. Since we have come to the final portions of this book, I feel it would be valuable to quote the works of Bhagavan Ramana Maharshi as they pertain to my own experience. His works stand as a valuable aid to the communication of the way of understanding that I must now make known to you. Unlike my own characteristic language of Realization, Ramana Maharshi's characteristic language of Realization is associated with the description of Reality in exclusionary ("world"excluding and body-excluding) terms, as may be seen in his description of the Realization associated with his early-life "death experience". However, Ramana Maharshi's language of Realization contains some key terms and concepts-which he acquired from traditional sources, and which (because they stand as general equivalents to certain phenomena in my own "experience") I may now use, in order to more easily explain and describe the unique way that I have Realized (and that I have come here to Realize and to reveal and to teach).

Even as early as 1975 Adi Da (then Bubba Free John) was adpating and changing his written communications. The the changes Adi Da made to his letter to the community announcing The Way of Divine Communion and then compare it to the same letter published in Breath and Name.

Below is the Breath and Name adaptation (The words in CAPITALS were in the original letter but left out and/or changed).

The original letter is at the bottom of this page.

THE WAY OF DIVINE COMMUNION IS THE WAY OF LOVING SUBMISSION AND ATTENTION TO GOD

For those who are becoming available to the process of transformation in the Divine, I have established the Way of Divine Communion, which is the simple way of loving submission and attention to God. Many will (COME TO ME) respond to my Teaching, and all are welcome to approach me through the Teaching and the services of Vision Mound Ceremony, who are simply suffering the common failures of life. To all of them I simply say, come happily, with the urge to happiness, to peace, to love, and to a better realization of your born life. The Lord of all the worlds is Radiant before you. If you will simply direct yourself to the service and awareness of the Divine, the Services of God will be given to you.

It is not necessary or even possible for you to "believe" in God or know the Character of the Divine (PERSON) Reality. But if you can see that you do not exist by your own creature power, and if you can begin to consider the alignment of your life with the unspeakable Source or Condition that is truly responsible for and ultimately identical to your very existence, then you can do (SADHANA) the spiritual practice of Communion with God. I urge and welcome all who can manage such sympathy (AND WHO FEEL THE CONTACT WITH GRACE IN MY COMPANY) to accept the simple and pleasurable disciplines I will recommend. (AND TO VISIT ME IN MY ASHRAM OR ANY PLACE WHERE I COME, EITHER IN PERSON OR IN THE FORM OF MY DISCIPLE AND DEVOTEES.)

For those who would thus adapt themselves, (AT LEAST WITH A LITTLE OF THEIR LIVES) I recommend a way that is easy to conceive and fulfill. Simply turn to God. Submit, surrender yourself to God (THROUGH ME) . Love and receive God (THROUGH ME). The Divine is a Presence you will come to know. That Presence is only God. If you will devote or sacrifice yourself to that all-pervading Presence, God will transform your knowledge, and you will realize only God at last.

You should assist this process of Divine Communion through two natural disciplines, one which is practical,(OR HUMANLY BASED) based in ordinary action, and one which is spiritual, based within the heart or boundless psyche.

The practical discipline which assists this turning or Communion is the practice of minimizing the degree and kinds of exploitation of life in your own case and bringing your life into coincidence with the special psycho-physical and relational laws of manifest existence as well as the great Law or Principle, which is sacrifice. This involves (TO WHATEVER DEGREE YOU ARE ABLE) participation in a life of devotional service to God through all your actions, including practice of the living Sacrament of Universal Sacrifice; study and listening to recitations of the Teaching of the Way of Divine Ignorance and its first two stages, the Way of Divine Communion and the Way of Relational Enquiry; the study of and simple listening to traditional teachings about God and Divinely realized individuals; the maintenance of a productive work life; the keeping of a clean, orderly, healthful, and pleasurable environment for yourself and your companions; the adoption and strict maintenance (except perhaps on special occasions of celebration) of a pure, healthful, vitalizing, and intelligently conceived lacto-vegetarian diet¹, the responsible confinement of sexuality to love-desire within the relationship of heterosexual marriage (or its equivalent commitment in the case of a true homosexual relationship); and a continuous, active orientation toward human community and energetic, compassionate, and loving service to the common life. To whatever degree you (FAILY OR) find yourself reluctant to fulfill this discipline at any time, simply observe yourself, be easy, be full of enjoyment, make your actions (AT LEAST AN INDULGENCE THAT DOES NOT HARM OTHERS) a service to others, and continue to turn to the Divine Grace with feeling, from the heart. The more you mature, the more easily you will fulfill this discipline. The more perfectly you fulfill it, the more you will see of your turning from the Divine Condition. And the more you see of this turning away, the more responsible you will become for your turning or yielding into the all-pervading Presence.

The spiritual discipline should begin at a later stage, when the practical discipline has become stable and true, and when you feel the Divine clearly in the form of constant Presence, through direct initiation in the formal enjoyment of my Company. The spiritual discipline that should begin to accompany the practical discipline of this Way of Divine Communion is a voluntary exercise of the remembrance of God from the heart that coordinates the body, the life-force, and the mind with the breath. Thus, sit, in privacy, as a formal responsibility, twice a day. Turn attention to the Divine Presence, surrender to the all-pervading Presence, yield your life and circumstances to God, and, at random, breathe the Presence of God, with attention to the Divine as the Reality or Real Condition that is prior to or beyond the body, the mind, and the world. Breathe with your heart. With random exhalations surrender your self, your mind, your emotions, your life, your desires, your body, and all the conditions of your existence from your heart to God. Then, with random and following inhalations, with your heart and your whole being, receive, draw upon, and become full of the Presence, Power, and Consciousness that is God. Such is the spiritual practice of the Breath of God. Whatever you yield from the heart will, over time, be replaced by Divinely transformed conditions and/or by intuitions of the significance of any limitations you must bear in time and space.

This spiritual practice (MAY) should (BE EXPANDED AT TIMES TO) include random heart-felt remembrance of God through the "Name" of God. (MY RECOMMENDATION) I ask that you use the Name "God," and not any traditional mantric Name, such as Ram, Krishna, Jesus, or Om. "God" is the Name of God with which all men are familiar and to which they are naturally attached through body, breath, emotion, mind, and soul. Therefore, at random, with surrender in exhalation, inwardly or vocally, and with feeling and love in the heart, recollect and breathe the Presence via the Name "God." Likewise, with random inhalations, feel and breathe the Divine Presence with the heart via the Name "God." The practice of heart-felt recollection, or conscious yielding of feeling-attention.

ANNOUNCING THE WAY OF DIVINE COMMUNION

For more than five years I have been at work with individuals in intimate company to communicate, demonstrate, and awaken in them the sadhana of the way of Understanding. This way is the special form of instruction which was implied in my own birth and sadhana. Only recently have I found, in the case of a small group of those with whom I have worked in this way, the evidence of maturity which is the necessary foundation for the realization of this way. I have given this group of disciples all essential responsibility for the future management and instruction of the student community of my Ashram. I am now, and in the future, personally and intimately involved only in the instruction of such mature disciples and devotees. I have completely put into writing all of the necessary instructions relative to the final and technical realization of this way of Understanding. Therefore, except for the occasional verbal instruction of mature disciples and devotees, my special teaching work is, in its essentials, complete. Now my responsibilities are not great or pressing in the world. I need only be present for the random occasions of Satsang, or sitting in the company of those who come to me.

Because of this change in the status of my work in the world, because the way of Understanding is secure as a communicated path, I have become willing also to accept another kind of condition in those who approach me.

There are very few individuals in the karmic plane of this world who are truly capable of fulfilling the profound requirements of this way of Understanding. The experiment of my own community is the most practical evidence of this. The times are weak and overwhelmed, and human beings are like children, alive without defenses in a terrible or, at least, complicated place. The karmas of this time and place must be penetrated and undermined by a Divine and sympathetic strategy, full of Compassion and Grace. My special teaching work has been a service for a few. The way of Understanding is not itself a saving gospel that can affect the world at large. It is a way for the special few who were given to me in the spiritual planes above this world before my present birth. Those few were with me then, and, because their karmas obliged them to be born on earth again, I have taken the present birth to complete my work with them. The way of Understanding has thus been established as path on earth, and it will remain here, through the responsible services of my devotees, for all future individuals who have attained the spiritual status above this world of those whom I have presently been born to serve. Apart from such individuals, for whom the karmas of the lower planes are weak, there are very few who, by virtue of sheer sympathy and persistence, will be able to adapt to this difficult way. It requires an intelligence that constantly exceeds the power of life's theatre, and an attachment to the spiritual intimacies and disciplines of my Company that cannot be attained by mere effort or conventional inclination.

But I am willing to serve all beings in this place. My special work has been for a few, but I am an incarnation of the Divine Form, and my special work, once fulfilled, can stand by itself in my Presence. I have become willing, and now capable, to assume a more general role for the sake of the spiritual life or salvation of men.

All who come to me may participate in the eternal Grace of God. It is not necessary for every one to belong to the special class of individuals whom it was my unique obligation to serve in the way of Understanding. For those few, sadhana in my Company is like the resumption of a course of study after a period of recess. Such individuals are already used to my discipline, my wildness, and the special character of my appearance and play. But others cannot identify me in this manner, and they are sensitive and available only to the most direct expression of the universal and unqualified Divine in me. For these many, who are only now becoming available to sadhana or life in Communion with the Divine Person, I am willing to do service in another way, which is the simple way of loving submission and attention to God.

In the future, my community will serve the world for the sake of the universal path of God. I will continue to serve disciples and devotees who demonstrate the special interest and capacity necessary for realization of the way of Understanding. And the instructions relative to the way of Understanding will continue to be available to all who approach me in my Ashram. But my disciples and devotees, even the whole of my community, will be devoted to the service of mankind in the spirit of a universal effort, for the sake of the Grace of God among all living beings.

Therefore, many will come to me, and all are welcome, who are simply suffering the common failures of life. To all of them, I simply say, come to me happily, with the urge to happiness, to peace, to love, and to a better realization of your born life. The Lord of all the worlds is Radiant before you. If you will simply direct yourself, with whatever power or capacity you can find within yourself,to the remembrance of the Divine in my Company,the Services of God will be given to you.

It is not necessary or even possible for you to "believe" in God or know the Character of the Divine Person. But if you can see that you do not exist by your own creature power, and if you can begin to consider the alignment of your life with the unspeakable Source or Condition that is truly responsible for your existence, then you can do the sadhana or spiritual practice of Communion with God. I urge and welcome all who can manage such sympathy, and who feel the contact with Grace in my Company, to accept the simple and pleasurable disciplines I will recommend, and to visit me in my Ashram or any place where I come, either in person or in the form of my disciples and devotees.

For those who would thus adapt themselves at least with a little of their lives, I recommend a way that is easy to conceive and fulfill. Simply turn to God through me. Submit, surrender yourself to God through me. Love and receive God through me.

You should assist this process through two natural disciplines, one which is practical or humanly based, and one which is spiritual.

The practical discipline which assists this turning or Communion is the practice of minimizing the degree and kinds of exploitation of life in your own case. This involves, to whatever degree you are able, the study of listening to teachings about God and Divinely realized individuals; the maintenance of a productive work life and the effort of service, compassion and love for all human and earthly beings; the keeping of a clean, orderly, healthful, and pleasurable environment for yourself and your companions; the adoption of a healthful and "harmless diet (an essentially lacto-vegetarian diet that involves, to whatever degree possible, non-killing of higher creatures, who possess the sense of independent existence); the confinement of sexuality to a single partner; and an orientation toward human community and service to the common life. This practical discipline should be fulfilled by you to whatever degree you find the capacity in yourself. To whatever degree you fail or find yourself unable to fulfill this discipline, simply observe yourself, be easy, be full of enjoyment, make your actions at least an indulgence that does not harm others, and continue to turn to God with feeling, from the heart.

The spiritual discipline that should accompany the practical discipline of this way of Communion is a voluntary exercise of the remembrance of God from the heart that coordinates the body, the life-force, and the mind with the breath. Thus, sit with me, or in privacy, once or twice a day. Remember me, surrender, love, and yield your life and circumstances to God through me, and, at random, breathe the Presence of God, with attention to the Divine as the Reality or Real Person which is above, beyond, and also surrounding and permeating the body, the mind, and the world. Breathe with your heart. With random exhalations, surrender your self, your mind, your life, your body, and all the conditions of your existence from your heart to God through me. Then, with random and following inhalations, with your heart and your whole being, receive, draw upon, and become full of the Presence, Power, and Consciousness of God through me. Whatever you yield from the heart will, over time, be replaced by Divinely transformed conditions and/or by intuitions of the significance of any limitations you must bear in time and space.

These represent the essential discipline of the way of Divine Communion. The spiritual practice of the breathing of God from the heart will, over time, show itself to you as a process in which you are breathed and lived and loved by God. The spiritual practice and the practical disciplines should both be exercised more and more under whatever conditions arise in life. The spiritual practice itself need not be reserved only for those occasions when you sit with me or sit in private, but it should be exercised at random, at any time, while awake, or even while dreaming or asleep. Allow it to develop and reveal the Divine to you according to its own pace. Simply use the spiritual exercise and the practical disciplines as a way of Communing with God through me under all conditions.

The spiritual practice may also be expanded at times to include heartfelt remembrance of God through the Name or Mantra of God. My recommendation is that you use the Name "God," and not any traditional mantric Name, such as Ram, Krishna, Jesus, or Om. "God" is the Name of God with which all men are familiar and to which they are naturally attached through body, breath, mind, spirit, and soul. Therefore, at random, with surrender in exhalation, inwardly or verbally, and with feeling and love in the heart, breathe the Name "God." Likewise, with random inhalations, feel and breathe the Divine Presence from the heart with the Name "God." This is the spiritual practice of the "God-Mantra" or "God-Name."

Those who would try as much as possible to do this sadhana or practice of heartfelt Divine Communion should do it in my personal Company or Presence as much as possible. They should come to me in my Ashram as often as possible, or sit for meditation and instruction in the company of my disciples and devotees, who will at times travel about or present themselves in the places of my Ashram in order to serve those who are interested in trying to live this practice.

My Ashram community will, in the future, be composed of all who come to me, to extend their involvement either with the way of Understanding or with the way of Divine Communion. Those who come will be given the option to engage in the study of either path, and anyone may choose to change their practice from one path to the other. The obligations of the way of Understanding are more severe, and its communications are more complex. The way of Divine Communion is simpler in concept, and its disciplines are obligatory only to the degree each individual chooses or finds the capacity in any moment. In any case, I am Present always for the sake of anyone who comes to me, and I yield to each the Grace or consideration he or she requires in God. May all beings find God and Happiness in good Company.

Bubba's written instructions

December 1, 1975

For those who are assuming the way of Divine Communion there need not be any courses of study relative to the way of Understanding (unless they desire it), no sadhana groups, no interviewing (unless they request it) and no obligations to the community other than the tithe. Disciples and some others will have the essential responsibility for instructing groups (and the public) in the way of Divine Communion as well as the way of Understanding. Study for those in the way of Divine Communion is essentially to be in the form of traditional God-literature, and my own writings in this vein. In such study meetings, discussion should be about God, life in God, and the qualities of Communion and life in my Presence. There should not be endless, complicated and personal discussions of problems, yoga, esotericism, etc. A program should be developed to manage service to individuals in both paths. A public education and meditation program should also be developed.

Those who live at Persimmon and in the formal community of the Dawn Horse should generally (absolutely if possible) be those living the way of Understanding. All others should have a formal relationship with me and the community, but one that permits easy access to me and the services of the community.

A person newly entering the Ashram should simply study the two forms of approach and begin the practice of practical disciplines and the formal approach to me through Prasad and the conditions. When they decide which approach to follow, they may then take up either the spiritual practice of the way of Communion or the study courses of the way of Understanding.

Bubba's written instructions

December 1, 1975