Search For The Absolute Truth

Search for the
Absolute Truth
by David Bruce Hughes
(Gaurahari Dsnuds Bbj)
Published by
Esoteric Teaching Seminars
esotericteaching.org
ISBN 978-0-557-25917-5
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Contents
Parable of the Mountain Path............................ 1
The Hard Questions.......................................... 17
Search for the Absolute Truth.......................... 23
Absolute Truth: the King of Knowledge.............................24
Recognizing the Absolute Truth.........................................25
Four types of human beings................................................29
Intelligence and Enlightenment...........................................32
Duplication, understanding, contemplation and realization
..............................................................................................33
Acquiring perfect knowledge..............................................35
Finding the source...............................................................38
Disinformation: motivated data..........................................40
Philosophical speculation....................................................43
Rejecting disinformation.....................................................47
Beyond human knowledge..................................................49
The key to contemplation....................................................50
Self-revelation......................................................................52
Categories of self-revelation................................................54
Qualifications of the teaching..............................................57
The transcendental Source...................................................61
What is the Esoteric Teaching?........................ 63
Understanding the Esoteric Teaching.................................68
The path of spiritual freedom..............................................69
Vedanta as a State of Absolute Consciousness...
............................................................................. 73
Search for the Absolute Truth

Vedanta: the end of knowledge........................................... 74
The need for truth................................................................ 75
Qualities and grades of truth.............................................. 76
Vedanta................................................................................ 78
The purpose of Vedanta ...................................................... 80
Principles of Vedanta .......................................................... 82
The experience of Vedanta .................................................. 83
The practice of Vedanta....................................................... 85
The theory of illusion.......................................................... 86
Absolute consciousness....................................................... 87
The end of illusion............................................................... 88
Critical mass of Absolute Truth.......................................... 90
Domain and Nomenclature of the Absolute
Truth................................................................... 93
Qualifications of the student............................................... 95
Transcendental knowledge................................................. 98
Absolute nomenclature..................................................... 100
The origin of everything.................................................... 101
The process of self-realization........................................... 104
Conclusion....................................................... 107
The Holy Name of the Lord........................... 111
Avoiding Offenses to the Holy Name............................... 120
Sanskrit Pronunciation Guide........................ 129
About the Author............................................ 135

1
Parable of the
Mountain Path
NCE upon a time, not so long ago, there
lived an intelligent, adventurous young
man in a very dull small town. The people
in this town did nothing but follow the
ordinary rules and conventions of
materialistic society. The citizens were
interested only in money, eating, sleeping,
family affairs and of course, the usual mundane gossip and
politics of any small town.
However, our young man was not satisfied with this
stultifying existencehe wanted to see and explore the entire
world, and eventually achieve his greatest hearts desire: to
meet God face-to-face. Naturally everyone tried their best to
convince him that these things were impossible; or if possible,
uselessly impractical.
His parents were such avid rule-followers that they tried to
discourage the young man in every way. For example, they
would lecture him for what seemed like hours on the utter
impossibility of walking beyond the towns sidewalks.
Theres no place worth going that doesnt have a sidewalk.
And after all, one must walk only on the sidewalk, so that
settles it, concluded his mother. Thats right, agreed his
dad, and cross the street only at crosswalks.

2
But I want to explore the whole world, he protested, even
the wilderness outside of town. Maybe there Ill be able to meet
God.
Quite impossible, his parents chimed together. God is very
far away and certainly doesnt care to be bothered by
impertinent young men. Now take your warm milk and
cookies and finish your homework. And that was the end of
that, or so they thought.
Unknown to anyone, our young hero began surreptitious
experiments in rule-breaking. He already knew, for example,
that one could walk off the sidewalk, even down the middle of
the street, and cross anywhere one liked, as long as one was
careful.
This knowledge made him bolder, and one fine day he took a
pack lunch and walked past the old abandoned houses at the
edge of town, out to the very end of the sidewalk. Hesitantly,
he took a few careful steps on the soft grass beyond the end of
the concrete path, and waited expectantly. When nothing
terrible happened (indeed nothing at all), he took a few more
steps. Aha! Just as he had thought, it was possible to walk
without a sidewalk!
This discovery in particular opened up vast forbidden
possibilities. Soon he was walking confidently on long-
forgotten paths through the tall grass miles from town. Gaping
at the hitherto unseen wonders around him, the exciting new
vistas at the limits of his vision tantalized his imagination.
Intrigued, he began to explore them. He spent many a lazy
afternoon reading a good book in the shade of a spreading oak
tree. He chased butterflies; he drank from cool springs no one
Parable of the Mountain Path

3
had tasted in centuries. Snow-capped peaks beckoned
mysteriously in the distance. Fascinating!
Then one day, disaster struck. Skipping along the middle of the
street at the edge of town on the way back from a hiking
expedition, whom should he chance to meet but the town
Sheriff! After a stern lecture on the importance of walking only
on the sidewalk, he was ignominiously escorted home.
His parents were mortified. Imagine how the neighbors would
gossip! Horrified, they could barely speak as he had his milk
and cookies. Mercifully, he was spared another lecture and
sent straight to bed.
That night he could not sleep. A certain righteous rebellious
anger stirred in his heart. He hated to lose his newfound
freedom. Something told him that if he didnt act immediately,
he might never have the opportunityor the courageto
leave the prison of the town and its stupid sidewalks again.
What to speak of meeting God!
The full moon shone through the window, bringing the sweet
scents and sounds of a perfect summer night, tempting him to
pack his knapsack and just walk out into the big wide world.
And in the wee small hours of the morning, thats just what he
did.

4

FTER spending the night in one of his
favorite nature spots, our young hero
made a momentous decision. Seeing again
the beautiful snow-capped mountain he
had spotted before in the far distance, he
resolved to walk to it and climb to its top.
If God were to be found anywhere,
surely He would live there! So he
began walking along the ancient dirt
trails toward the east, keeping the
majestic peak always in sight.
As he traveled across the beautiful
rolling plain, he saw rich fields of
golden grain, vast herds of animals
with their young, and the simple
homes of farmer folk in the distance.
But around noon, a distant

5
commotion spoiled the peace of the countryside. Suddenly
afraid, he climbed a nearby tree and hid in its thick foliage.
A mob of bellicose vegetable growers advanced menacingly
along the road, pitchforks and hoes held ready for battle,
chanting Down with dairy farmers! Down with dairy
farmers!
The mob stopped and held an impromptu rally under the tree
where our young man hid. Were not gonna take it anymore!
yelled the leader. How can anybody stand the smell of those
darn cows?
Yeah, growled a large man wearing stained blue overalls,
Its disgusting; its evil. They actually milk the cows with their
own hands and then they they drink it! A fresh chorus of
angry shouts drowned out the rest of his tirade as the mob
gathered its energy and charged off, no doubt to raid the
nearest evil dairy farm.
Long after their raucous catcalls faded into the peaceful
birdcalls of a summer afternoon, our young traveler carefully
climbed down from his hideout perch and continued his
journey toward the mountain, now visibly closer. After an
afternoon of walking without further incident, he saw a
welcome sight: a charming colonial house with a gilded sign
reading Mountain RestGood Food and Clean Beds.
Gladly, he entered the inn and registered for the night. At
supper, seated between several other visitors, he listened
carefully as the usual travelers talk punctuated the rounds of
serving bowls and the tinkle of silverware and glasses.
Surprisingly, many of the guests were headed to the same
exact place as he was: the beautiful mountain. There was only

6
one problem no two pilgrims could agree on the right way to
get there.
Yave tcut tthnoreast, an old elfin gentleman said in his
high, thin voice, lest ye fall off thedge othworld
Are you kidding? interjected a smart young raif traveling
with a good-looking girl, What old-fashioned superstition!
Were going the western route, he retorted, smiling
knowingly at his companion.
One tough-looking character who had remained silent through
the discussion finally snickered, Im goin ta da nawth. Dats
where da gold is hid. The others made light of him in turn.
The travelers tried for the rest of the evening to convince each
other of the merits of their pet routes to the mountain. But as
the conversation cooled along with their after-dinner tea, most
of them kept their original convictions, except for a rather thin,
cautious and literal-minded young fellow who decided to
travel with the elf.
All this was very confusing to our intrepid young man. He
kept quiet, not daring to expose the sacred purpose of his
journey to the crowds sarcasm. Nor did he want to admit that
he really had no idea of the best way to the exalted peak they
all aspired to attain. He thought it was perfectly obvious where
the mountain was and how to get there. All one had to do was
follow ones nose!
Early the next morning he set out to do just that. He began the
last stage of the eastward journey to the foothills of the
mountain, keeping its exalted summit within his vision. All
went well that morning, but when he reached the foothills
themselves, many paths diverged in a confusing array.

7
How to get to the top? he asked the local villagers, but each
gave a different answer. Some, smiling slyly, even tried to
convince him, All the paths lead to the top. The mountain
itself remained mysteriously silent.

NDAUNTED, he began climbing toward
higher ground, using the peak as a guide.
But the hills and the omnipresent clouds
obscured it from his vision, making
navigation difficult. Sometimes he met a
dead end, and sometimes became
bewildered by many turns and
switchbacks in the path. Sometimes the lower ridges obscured
the summit and took him far from the way. Still, from time to
time he would see the real peak in the lofty distance, and its
majestic beauty inspired him to try again and again.
Somehow or other he reached the tree line. Now the real climb
began, across pathless, unforgiving faces of rock. He tried one
route and then another, to no avail. The nearby peaks veiled
the actual summit, and the illusions wasted his time and

8
sapped his energy. Finally defeated, he collapsed, hopelessly
lost in the cold granite wasteland as the afternoon darkened
and wore into evening.

Mercifully, he slept. When he awakened, it was night, and he
was surprised to find an old man of the mountain sitting by his
side. A cheerful fire was cooking a simple but delicious meal.
The mountain man smiled his wise old wrinkly smile. He well
understood the young mans quest: after all, he had been
young once himself. And he had seen many such brash but
inexperienced youngsters on the mountainboth alive and
dead.
The next morning after food, conversation and rest, the old
man agreed to become his guide. Roped together for safety,
they began to climb the unmarked secret pathways leading to
the peak. The young fellow wanted to charge ahead, but the
old man held him back. He soon realized the wisdom of pacing
himself as the bright morning turned into a numbingly cold,
wind-swept noon.

9

Higher and higher they climbed. Dizzy from the heights,
beaten by the incessant wind, he lost his footing and slipped
again and again. Again and again, his experienced guide
anticipated his slips and saved him from falling to certain
death on the sharp rocks thousands of feet below.
He was reduced to a breathless shadow, carefully following in
the footsteps and handholds of his guide, bone-weary but wary
of the next avalanche, shivering not only with the cold.
Occasionally the mountains peak would appear for a moment
through the hovering cloud, closer but still tantalizingly out of
reach.

10

Finally, limbs all but numb after a punishing vertical ascent,
they reached the highest ridge-top. The old man leaned grimly
into the howling wind and pointed. The final ascent to the
summit lay clear before them but it had to be walked alone.
He did not know where he got the strength to climb those last
few hundred steps. He instinctively felt his way, groping
upward through the eternal mist.
All of a sudden, all pain forgotten;
time seems suspended in a golden haze;
vision clears to crystal sharpness, and
the world sits waiting at a heros feet.

11


12
T was tempting to imagine that he had
conquered the great mountain, and to
reveltemporarily, of coursein the
victory he had achieved. But he
intelligently reflected that without the
kind help of his guide, he would never
have made it beyond the tree line. And he
still hadnt found God.
Soberly retracing his footsteps, he looked for the old man, but
he was nowhere to be seen. A metallic taste of terror crept into
the sound of the wind howling through the thin air, and in a
moment he panicked. Holding on to an outcropping of naked
rock for dear life, he began shouting into the perpetual
mountaintop tempest, mad with fear.


13
Suddenly his guide reappeared. But instead of a grizzled old
mountain man, He appeared as a celestially beautiful,
luminous Being. As the young man marveled, speechless, at
His transformation, He simply smiled lovingly and extended
His luminous hand to save him. As the young man, still
shaking with fear, reached toward his Savior, he felt something
soft inside his heart go snap. O my God, he thought, Im
dying. With this he passed out.

The next thing he knew, they were in a quiet cave far
downslope. Once our young hero recovered his composure
somewhat, he threw himself in gratitude at his divine Masters
feet, which, he noticed, were not quite touching the ground. He
began shaking, sobbing and heaving uncontrollably.
His celestial Guide touched him lightly on the head with His
life-giving hand, quieting his distress and clearing his mind.
Then He spoke in the most heartbreakingly beautiful tones of
love and compassion the young man had ever heard:

14
My dear friend, long did you search for Me, but I eluded you. I know
this caused you much pain, for after all I am seated in your heart as
your eternal Friend, and I know everything about you. But you
needed this pain to spur you on in your search for the Absolute
Truth. For if you had become too comfortable you would have
abandoned the quest. Now your love has matured and you have
proven your devotion by risking everything and coming to this lonely
place to find Me. This is very good.
You have waited a long time for this day, and so have I. I have an
important mission for you to perform. There are millions of people in
the world, and all of them are suffering from ignorance and
separation from Me, just as you have suffered. In these evil days
pretentious sinful people are everywhere, and the sincere and
faithful are few and far between. I will give you a special message for
them, which you are to broadcast all over the world. To counteract
the miseries of this materialistic age, I will reveal Myself in greater
clarity and detail than ever before. In this way I will shower My
blessings and love upon My flock of the faithful.
Soon I will disappear from your external vision for the rest of this
lifetime. Stay here in this cave, ever thinking of Me with love and
devotion. Whenever you feel too much separation from Me, pray to
Me and glorify My Holy Name. Then I, sitting on the throne of your
heart, will reveal many confidential truths to you, which will give
you great joy. I will inspire,
guide and protect you for the
rest of your life, making you
victorious in all ways, and at
the end you will come to Me.
I promise you this because
you are My very dear friend.
Do not fear.

15

With this He vanished. The young man was stunned as if he
had been struck with a thunderbolt, and for many hoursor
was it days, he could not knowhe remained in an ecstatic
trance of separation from his Master. Sometimes crying,
sometimes dancing, sometimes laughing, sometimes falling on
the ground, he reveled in the satisfaction of his greatest hearts
desire.
Gradually he regained external material consciousness and
found the cave to be stocked with provisions for a long stay.
He remained many days in that sacred place praying,
meditating and recording the wonderful message of his Lord
that was gradually revealed within his heart.
Then one fine day, our young mannow a grown man
walked out of the cave and down the mountain as he had
come, his old knapsack weighed down with a thick bundle of
manuscript. By that time, he no longer remembered who he
was, where he was from or where he was going. But it didnt
matter, for his heart was full of love.

16

The Author
Bhaktisiddhrtha Dsnuds

Upon returning from the Himalayas
after receiving the Esoteric Teaching
Bombay, India, April 1988

17
The Hard Questions
S there an ultimate truth? A final answer
to all questions? A magic formula to end
all our suffering in life? A simple equation
like E = mc
2
that can actually solve our
problems permanently and make us
happy?

What if all knowledgeeverything that is knowablecould be
boiled down to a single, powerful formula? Anyone who knew
this formula, and understood how to use it, could then access
the knowledge required to solve any problem, no matter how
difficult. There would be no need to learn anything else,
because the formula would supply whatever knowledge one
might need.
The great engine of human thought, now turbocharged by
computers, is churning out information at an ever-increasing
rate. But do we ever get to the end of this information? Is there
any final answer? Or does our knowledge just keep on
increasing without limit? Does all this so-called knowledge
really do us any good? Are we really any closer to
understanding life, or the soul? Do we understand why we are
born, or why we have to die? Is there any hope of science
finding a solution for the ultimate problem of death?
Science has made great strides in theory and technology, but
has it produced anything resembling a unified field theory of
life? We may have more tools and gadgets than people
centuries ago, but are we any happier? Even if we know how

18
the universe came into being, are we any closer to
understanding why?
Could it be that a certain class of questionsthe ones that
actually affect the quality of our liferequire a different
quality of knowledge for their answers? And that simply
collecting observations about the physical world can never
deliver that quality of knowledge?
Has all our scientific so-called progress brought us any closer
to understanding the mystery of our own consciousness and
feelings? And what about the timeless, universal human
striving for freedom and transcendence? Have science and
technologyor art, religion and philosophy, for that matter
really brought us any closer to understanding God, the
purpose of the universe, or the mysteries of life, love, death,
eternity and spirituality?
Its easy to deny the importance of such questions or dismiss
them as impossible. Its easy to doubt the people who ask such
questions and expect reasonable, practical, intelligent answers,
and label them impracticable dreamers.
But just a minute: What if these ideas are true? What if there
really is an answer to all questions, a solution to all problems?
What if there really is an end to birth and death in the material
world? What if there really is an Ultimate Truth Formula?
Something so simple that anyone can learn it in five minutes,
and provides satisfying answers to all the greatest questions,
and practical solutions to the greatest problems of life?
Its natural to be skeptical when presented with such an
outrageous, revolutionary concept. But this is the way of
progress. Many intelligent people were doubtful when Einstein
published his famous equation, E = mc
2
. Why? The formula
The Hard Questions

19
was simple enough, but the ideas behind it contradicted their
beliefs. But when later experiments, including the successful
detonation of the atom bomb, proved that the formula works,
everyone accepted the idea and adapted their beliefs
accordingly.
Now every schoolchild can recite this formula, and knows that
its true and it works. But can they explain how it works and
why its true? Can you? The Einstein formula is powerful in its
application because it is such a high-level description of the
structure of the physical universe. There is tremendous
significance compressed into each term of this extremely
powerful formula. But how many years of specialized study
and training are required to see the potential for nuclear
energy in this simple expression?
Similarly, if there is an Ultimate Truth Formula, and even if it
is simple to learn and easy to use, it might be very, very
difficult to understand exactly how and why it works. In fact,
at first glance the theory might appear totally counterintuitive.
Such a high-level description of ultimate truth would be even
more powerful in application than Einsteins mass-energy
equation. Its terms would contain even more significance.
Therefore what kind of intelligence would be required to
understand how and why it works?
So what? Does everyone who drives a car need to understand
how and why an internal-combustion engine works? Does
everyone who flies in a jet plane have to understand how and
why jet engines, or air traffic control radar work? No, you just
get in and go.
So, just for the sake of discussion, lets say we actually have the
Ultimate Truth Formula, and can give it to you and show you
how to use it in about five minutes. If you use it regularly

20
according to the instructions, gradually over the course of
several years, you will come to know everything you need to
solve all the problems of life. Guaranteed.
Would you use it according to the instructions long enough to
find out if it really works?
Would you use it, even if you dont understand how it works?
Would you use it, even if you dont understand the theory of
how it works? Would you use it, even if you had to change
your lifestyle or your eating habits to make it work better?
Would you use it, even if the theory of operation contradicted
your beliefs?
Remember how people reacted to Einsteins little formula.
They didnt want to believe it. Their beliefs didnt stop the
atomic bomb from working, did they?
How much effort is it worth to you to solve all your problems?
How much effort is it worth to you to stop your suffering?
How much is it worth to you to be happy? How much is it
worth to you to solve all the really big problems of life?
In this life, people work very hard to get a good education.
Then they work very hard to make money, to get a nice wife or
husband, to lose weight, to get a nice house or car or whatever
else they really want.
What if applying the Ultimate Truth Formula requires much
less work than any of these? Would you be willing to try it?
What if there is a state of consciousness in which the solution
to all problems is self-evident? What if the method to attain
that consciousness could be learned in a few minutes, and its
theory of operation in a few days? Even if the application of
The Hard Questions

21
the method took several years, would it be worthwhile to you
to learn it? To use it?

23
Search for the
Absolute Truth
E all have an urge for the Absolute
Truth within us. You may feel it as
curiosity; perhaps thats why youre
reading this. Or maybe you have a
deeper purpose in mind, such as trying
to understand life, its problems and
opportunities. According the Esoteric
Teaching that is the core of all religions, the urge to find the
Absolute Truth is the motivating force of life itself, and
fulfillment of this urge is the purpose of human life. Thus
somehow or another we are all engaged in a search for the
Absolute Truth.
The term Absolute Truth is capitalized for a special reason.
The Absolute Truth is not found in the incessant stream of
mundane information that bombards us daily; neither does
it refer to the dull speculations of jaded academic intellects.
The Absolute Truth is neither of these common, but
unfulfilling impostors. The Absolute Truth is the real Truth
for which we are all hankering: a direct inner connection
with the infinite Source of all knowledge; a vibrant and
vivid insight into the nature of transcendent spiritual
Reality; a satisfying direct experience of ones eternal
personal spiritual identity; a face-to-face encounter with
the Supreme Personality of Godhead.
Yes, we all have a deep urge for this transcendent Absolute
Truth. We also feel instinctively that the Absolute Truth is

24
intimately connected with the perfection of Divine Love.
Consider the hurt and disappointment we feel upon
finding out that someone we love is lying. We feel so let
down! Its so discouraging precisely because truthfulness is
a most treasured possession. When someone we care for
casually throws away the truth for cheap material gain, its
very embarrassing. This reflects the value our hearts
instinctively put on truth.
Love can flourish only in an atmosphere of truth. Beyond
telling the simple truth about ordinary things, love means
to share the deepest contents of our hearts with our
beloved, and to understand the beloveds heart in return.
And eternal Divine Love, the self-realized counterpart of
the Absolute Truth, is most dear to everyone. Thus each
and every one of us, if we are sane, wants to know the
Absolute Truth and experience unconditional Divine Love.
In this book I am just making an attempt to share what
little I am privileged to know of both.
Absolute Truth: the King of
Knowledge
The Esoteric Teaching calls this Truth for which we are all
hankering the Absolute Truth. Sometimes it is also called
the Philosophers Stone or Touchstone, the priceless gem of
wisdom that alone can satisfy all our desires. In Sanskrit,
that most ancient wisdom-language, the Absolute Truth is
called by many names. The most important of these are
satyam param, or Supreme Transcendental Wisdom, and
raja vidya, the King of Knowledge: that knowledge, by
knowing which, nothing remains unknown.

25
We may believe in the existence of the Supreme Absolute
Truth, or we may not believe, yet directly or indirectly all
our aspirations, inquiries and activities are engaged in the
pursuit of perfect knowledge or ultimate Truth. Who can
sincerely say that they would not like to know the Absolute
Truth? Such a dull, unconscious person is more like an
animal than a human being in the full sense of the term. To
know the Absolute Truth is such a basic need that we have
all been searching for it from time immemorial; in fact this
search is the dharma or eternal occupation of every living
being.
Recognizing the Absolute Truth
One may not have the Absolute Truth in ones possession,
but by reasoning about it from experience we can
understand that such a great Truth must have certain
qualities or attributes. Because we are already familiar with
certain categories of relative truth, by careful analysis we
can extend what we have understood and experienced to
comprehend something of the ideal nature of the Absolute
Truth. Here are some basic qualities that we would expect
to find in the Absolute Truth:
It almost goes without saying that the Absolute Truth must
be 1) perfect and 2) complete. It cannot contain any errors
or omissions. All knowledge of everythingpast, present
and futuremust be contained within the Absolute Truth
without any mistake.
The Absolute truth must be 3) universal, or open to
understanding and realization by all. And the Absolute
Truth must be useful and beneficial for all beings. If a truth
cannot benefit all, it cannot be the universal Absolute

26
Truth. Similarly, the Absolute Truth cannot be limited to
any one language, place, time, people, race or religion. It
must be completely universal, all-encompassing, beneficial
and open to all.
The Absolute Truth must similarly be 4) eternal. It cannot
be subject to any time limitations in the past, present or
future. A truth that has to change to accommodate
changing conditions cannot be absolute. Therefore
Absolute Truth must be unchanging and eternal perfect
Truth applicable to all beings in all times, places and
conditions.
The Absolute Truth also must be 5) concise. It must easily
be understood, learned and applied by all people,
regardless of intelligence, education or socio-economic
standing. The Absolute Truth is so fundamental to reality
that nothing can exist without it. So in one sense the
Absolute Truth is everywhere, within everything and
everyone. What is the point of making the Truth so difficult
to understand that it can be learned and used only by a
small, highly qualified elite? The Absolute Truth must be so
simple and concise that anyoneeven a childcan
understand, learn and use it.
Furthermore, the Absolute Truth must provide the
practical 6) solution to all suffering and problems of life.
We have difficulties in life only because we lack perfect
knowledge. Thus, the elimination of suffering by finding
the Absolute Truth is the prime motivator common to all
action. It is the ideal toward which all humans strive,
consciously or unconsciously in all their efforts. Thus
finding the Absolute Truth is the primordial problem, the
essence of the existential human condition. The Absolute

27
Truth contains unlimited, perfect knowledge; therefore it
also contains the solution to all our suffering.
Furthermore, the Absolute Truth must be 7) the key to the
universe. It must completely and accurately explain the
periodic cycles of creation, maintenance and destruction of
the material cosmos. Material science and philosophy also
address this question, but have made little progress beyond
some highly speculative theories that are impossible to
verify. We require the real Absolute Truth to contain a
detailed and perfect explanation of the gross and subtle
material cosmic manifestation, its purpose, causes,
composition, structure, operation, evolution, and its past
and future history.
The Absolute Truth must also be 8) the perfect religion. It
must conclusively answer all questions as to the nature of
the human mind and soul. It must also explain the
existence and nature of God and any supra-mundane
worlds or universes connected with Him. It should clarify
His relationship with the material universe and the
individual beings, andmost importantcontain detailed,
practical and proven methods and instructions for attaining
complete perfection in spiritual development or self-
realization.
We could list many more qualities and attributes that one
should expect to find in the Absolute Truth, but first lets
take stock of what we already have. So, the Absolute Truth
must be perfect, complete, universal, understandable,
concise, eternal, the solution to all suffering, the key to the
universe, and the perfect religion. But wait a minute: how
can the Absolute Truth contain all knowledge, and yet be
concise? And how can it solve our unique personal

28
problems and still remain universal? How can it be the
perfect religion and at the same time furnish objective
knowledge of the universe?
This discussion brings to light another important attribute
of the Absolute Truth: it must both 9) contain and resolve
all contradictions. Great philosophers and wise sages
down through the ages have made many statements about
the Truth that are certainly irrefutable, but nevertheless
appear to contradict each other. The real Absolute Truth
must somehow both acknowledge and resolve all these
superficial contradictions, so we may settle our doubts and
reach a unanimous and conclusive final understanding.
For there is one final, essential quality of the Absolute
Truth: 10) uniqueness. There can exist only one Absolute
Truth. The Absolute Truth cannot be multiple, for Absolute
Truth is not a matter of opinion. There can be only one
Supreme Absolute Truth, and any second opinion must
either be false, or at best a relative truth in relation to the
original Absolute Truth. All the great sages of ancient times
were in agreement on this point; this is scientific
knowledge of the matchless Absolute Truth.
If we examine the information and opinions we have been
given so far as truth in the light of these ten criteria, we
may come to the conclusion that none of our present
knowledge meets the standard of Absolute Truth. This is
quite correct, and the reasons for this will be discussed in
detail in this book. Every seeker on the path of the Absolute
Truth has to feel this way about his state of knowledge and
realization many, many times before attaining the real
Absolute Truth. For even though everyone wants to know
the Truth, we can understand from our experience that real

29
Truth is very rare in this world. Most of what we encounter
is far from the Absolute Truth. This bitter realization leaves
one feeling empty, especially if one is intelligent and has a
strong appetite for Truth. Nevertheless, it is a vital stage on
the long path to complete realization of the Absolute Truth.
The path to the Absolute Truth is called the Esoteric
Teaching, and human beings may be classified according to
their degree of advancement on this path.
Four types of human beings
Bitten to the core by disillusionment, most people lose their
pure faith, become cynical and give up the search for the
Absolute Truth. In their frustration they accept other
ordinary people's opinions as truth, and independently
begin to generate such opinions themselves, passing them
off to others as truth. In this way, somehow or other they
go on with their lives. These people are most miserable in
that they have abandoned all hope of perfection. They are
always engaged in the material activities of ignorance and
passion, centered on enjoyment of the gross senses.
Therefore the Esoteric Teaching calls them humanoids,
because although they superficially appear like human
beings, they act more or less like animals. Though
humanoids comprise the vast majority of human beings on
this planet, they are not intelligent enough to approach
even the outermost Circle of the Esoteric Teaching.
Then there are comparatively few people who keep alive
the hope that even though they have not found the
Absolute Truth, it may still remain hidden somewhere.
Thus some day they may find it. Although these people
suffer because of their feelings of hope, faith and
helplessness, they still lead a better, more compassionate

30
and moral life than the faithless. They generally become
religionists, humanists or idealists, dedicated to serving
and helping others. These people make gradual progress
on the path of approaching the Absolute Truth, whether or
not they understand what is happening or why. Then if
these people get the opportunity to associate with those
who are in touch with the Esoteric Teaching, they can
immediately recognize the taste of Truth because of their
accumulated stock of pious activities. The Esoteric
Teaching calls these people Candidates, because if they get
the opportunity, they can pass through the Gate of
Association, join the association of the Exoteric Circle or
the external side of the Esoteric Teaching, and become
Candidates for initiation by the Spiritual Master.
Incidentally, most ordinary religious associations
descended from a bona-fide Spiritual Master are composed
of Candidates. However, due to lack of association with
the Esoteric Teaching, over the course of time they become
deviated from the Absolute Truth. Therefore strictly
speaking, they cannot be considered part of the Exoteric
Circle of the Teaching. Unless these Candidates are
fortunate enough to come into the association of an
authentic living Spiritual Master, they find it very difficult
to advance in spiritual realization.
The fortunate Candidates who contact and pass the test of
the Spiritual Master are allowed to pass through the Gate
of Initiation and become Initiates or disciples. Disciples of
an authentic Spiritual Master follow a strict program of
spiritual progress under his personal direction. By this
sincere association with a realized Master, there are soon
gifted with direct knowledge of the Absolute Truth, and
because of this they suffer more than anybody, but only for

31
short time. The reason they suffer is because of the vast
discrepancies between the noble ideal of the Truth they
know and love, and the undeveloped state of the
humanoids they must contact in their daily lives. But since
they soon come to realize the Absolute Truth for
themselves, this suffering is only temporary. These rare
people are members of the Mesoteric Circle, or those who
are training to become fit receptacles for the higher
revelations of the Esoteric Teaching.

Most rare of all human beings is the Spiritual Master, a
member of the Esoteric Circle of the Teaching, who has
passed through the Gate of Realization and seen the
Absolute Truth face-to-face. To meet such a person,

32
directly or even through a book or other medium, is the
turning point of spiritual life. Why? Only by patiently
hearing from such a realized soul can we get the seed of the
Absolute Truth in the form of his merciful instructions.
When we accept that seed into our hearts and water it with
our admiration, love and attention, it soon sprouts and
grows into the tree of wisdom. When by further
contemplation and devotion this tree bears the fruit of Love
of Godhead, we in turn attain realization of the Supreme
Absolute Truth.
A perfectly self-realized person feels no mundane suffering
or enjoyment, only perfect and unending spiritual ecstasy.
He is free from the four faults of mundane existence:
relying upon the imperfect senses to gain knowledge; being
in illusion about the ultimate meaning of life; always
making mistakes; and indulging in cheating. A continuous
process of revelation from the Lord always guides from his
life within. The perfectly realized Spiritual Master is
therefore the embodied representative of the Absolute
Truth.
Intelligence and Enlightenment
The dedicated search for the Absolute Truth is the purpose
of human life. And the proper use of human intelligence is
the right method to carry out that purpose. Intelligence is
the discriminating and plan-making faculty of the human
mind. Intelligence occupies the highest place in the
hierarchy of human faculties except for consciousness
itself. The proper cultivation and use of intelligence have
always been keys to success in life. Thus the proper
application of intelligence is also of central importance in
the successful pursuit of Truth and Enlightenment.

33
By Enlightenment we mean the practical realization of the
Absolute Truth. The full use of intelligence certainly
requires due contemplation, but no truly intelligent person
is an impractical daydreamer or useless idealist. He acts
compassionately upon his spiritual realizations to share his
illumination with others in this world. Enlightenment thus
refers to both internal and external activities of a person
who has realized the Absolute Truth.
Intelligence is the proper use of the mind. The practice of
the Esoteric Teaching is the art and science of using the
intelligence to remain in alignment with the Absolute
Truth. Thus the subject matter of this Teaching is the
process of attaining realization of the Absolute Truth by
proper application of the mind and intelligence.
Duplication, understanding,
contemplation and realization
After accepting that the pursuit of the Absolute Truth is the
purpose of human life, the sincere Candidate learns
accurate knowledge of this process from an authorized
source of this Teaching and begins to practice its different
methods. This is called duplication. Then by a long process
of experimentation, observation and inner debate, one can
verify and unified the elements of this knowledge and
figure out why it is the way it is. This is understanding. Next
one can admire and meditate upon once perfected
understanding; this is called contemplation. Prolonged
contemplation of the Absolute Truth leads automatically to
the fourth stage of actual Enlightenment or realization.
Realization of the Absolute Truth is of three types or in
three distinct stages: the Holy Spirit, the Son and the Father

34
(in Sanskrit Brahman, Paramatma and Bhagavan). Each stage
has its own well-defined array of techniques (covered in
other editions of this series) that are performed in the
context of a standard philosophy. All these techniques
develop into the various spiritual perfections by applying
the four basic functions of the intelligenceduplication,
understanding, contemplation and realizationto the
appropriate transcendental subject matter. The proper use
of intelligence is thus the first and the last word in the
process of searching for the Absolute Truth.
Now by using our special terminology we can state our
mission of searching for the Absolute Truth with precision:
Let us engage our intelligence in duplicating,
understanding, contemplating and realizing the Esoteric
Teaching of the Supreme Absolute Truth, for taking
such perfect action will free us from all material
miseries eternally.
The original purpose of intelligence is only to inquire into
the Absolute Truth, just as the original purpose of the
genitals is only to beget children. Like the genitals, proper
use of one's intelligence can bring one a great deal of
enjoyment; however unlike genital pleasure, spiritual
enjoyment never ends. That is the advantage of realization
of the eternal Truth; its bliss is superior to that of
temporary mundane enjoyment, because once attained it
never diminishes. The results of action in perfect
knowledge are eternal because they are in proper relation
with the eternal Supreme Absolute Truth.
To use these methods of approaching the Absolute Truth
effectively, one must first mentally record or duplicate the

35
background philosophy of the Teaching. That is, one must
read or hear about this philosophy from one who
understands it properly, both in theory and in practice. One
should hear so nicely that one can repeat and explain the
philosophy perfectly, almost like a tape recorder. As far as
possible, one must make an exact mental copy of the
philosophy of the Teaching.
This is the standard of duplication. Unless we duplicate the
information about the Supreme Absolute Truth, how can
we think about it properly? If we start thinking with an
imperfect copy of the information, even if we think
perfectly we may reach a spurious, deviant conclusions. If
one performs ten pages of mathematical calculations
perfectly, but makes a mistake on the first line, the final
result will be incorrect. So to be successful in our reasoning,
we must start with a perfect duplicate of the original
Teaching.
Acquiring perfect knowledge
To obtain this perfect knowledge, one must first ascertain
the process of obtaining knowledge. We have to begin our
search for Truth from perfect knowledge of the techniques
of philosophical inquiry. Then if one can apply his
intelligence properly, he will actually reach conclusive
results. If the process of obtaining knowledge is itself
uncertain or flawed, how can the results be ultimately
satisfying? Therefore first of all, one should hear from
experienced persons about the process for obtaining real
knowledge.
The Esoteric Teaching is composed of true knowledge in
relation to the Absolute Truth. The complete Teaching

36
contains both material and spiritual knowledge. Spiritual
knowledge is eternal Absolute Truth. Knowledge of the
subtle principles of the material world is also eternal, and
this knowledge is a reliable guide to practical action. The
combination of material and spiritual knowledge in
harmonious relation with the Absolute Truth is perfect
knowledge.
Thus the Esoteric Teaching is eternal knowledge that is also
very practical in life. Real knowledge is always practical,
and also in perfect harmony with religious principles. In
that sense, the meaning of the Esoteric Teaching or the
Absolute Truth is very broad, more akin to Absolute
Wisdom than to ordinary knowledge. What we usually
mean by knowledge is simply sorted or formatted
information, but the Absolute Truth is living Spirit.
The Esoteric Teaching is thus more than a philosophy and a
process; it is a living wisdom-path, or the art of attaining a
certain standard series of spiritual realizations. When
properly performed, the methods of the Esoteric Teaching
lead automatically to spiritual consciousness,
Enlightenment and self-realization. This realization is
experienced subjectively as a personal, direct relationship
with the all-pervading Holy Spirit, omnipotent Son and
Supreme Father. The complete detachment and bliss
derived from such complete realization gives complete and
permanent relief from all material suffering.
This realized knowledge is beyond both relative and even
absolute knowledge. Realization is a superior class of
knowledge. It is beyond the scope of dialectical philosophy
because it has no referent in material variegatedness.
Realization of the Absolute Truth can only be

37
transcendental, or self-referential. It is the goal of all
spiritual practice, the unique Complete Whole; therefore no
philosophy, however complete, can describe it. But
philosophy can point out and guide the practical means to
achieve the Complete Whole, and then realization becomes
possible through proper application of the intelligence and
the Lord's grace.
Our search for Absolute Truth is the intelligent application
of wisdom and discrimination to attaining practical
realization. The external symptom of spiritual realization is
that one becomes perfectly detached from the pains and
pleasures of material life, and internally one experiences
eternally liberated existence in continuous ecstatic bliss.
This is possible only by reviving one's eternal loving
relationship with the Supreme Godhead, the eternal Father
of all.
Thus the process of approaching the Absolute Truth is not
simply an armchair exercise for pseudo-intellectual
bookworms; nor is it a kind of self-hypnosis or anything
else mundane; it is nothing less than an eternal, ecstatic,
direct personal relationship with the Supreme Absolute
Truth, or God. This is the goal of our search for Truth:
direct contact with the Supreme Personality of Godhead. So
the exalted knowledge of spiritual Enlightenment must
become a basis for action leading to assimilated spiritual
experience. This is mature self-realization.
Until the day we reach such realization, all our knowledge
is imperfect; only perfect knowledge sustained by pure
experience of eternal existence, knowledge and bliss can
satisfy our deep inner taste for Truth. The sincere reader of
the Esoteric Teaching is well advised not only to duplicate

38
the principles of the search for Truth, but also to put these
means into practical action. A mood of sincere inquiry
applied to a genuine source of knowledge automatically
results in the happy blessing of spiritual realization by the
grace of the Lord.
Finding the source
Someone might ask, Very well, you may have a bona-fide
Spiritual Master, but how can I find perfect knowledge that
is properly related to the Absolute Truth? If I'm not yet
realized or enlightened, how can I ever recognize it?
This is a very germane question. In material consciousness
we are unaware of spiritual existence; our original spiritual
consciousness is covered by ignorance. We can obtain
knowledge only through our limited and imperfect
material senses. As such, we are not in any condition to
recognize the Absolute Truth nor to distinguish Truth from
illusion. The Spiritual Master's role is crucial. Without the
blessings of the Spiritual Master attained through
unconditional surrender, sincere service and submissive
inquiry, no one can make any spiritual advancement. But if
we follow the step-by-step methods of the Esoteric
Teaching, we shall be able to receive perfect knowledge by
taking guidance from the most perfect Teacher, the Lord
himself.
The first step in finding knowledge about the Absolute
Truth is to eliminate all possibility of mistaking falsity as
truth. This will disqualify all sources of false information.
The few that remain will receive our close attention.
Philosophically, this is called (in Latin) via negativa, or
elimination of the negative.

39
All around us there are sources of information that want us
to believe that they are the Truth, and that we should
accept and act in relation to this information. For example
we see so many nonsense things on television, and also
there is the daily newspaper containing many pages of
densely formatted information awaiting our
comprehension. Tuning the radio through its dial reveals
still more sources of complex information, some
meaningful only with sophisticated receiving equipment
and digital decoding devices. And then there is the library
with its millions of books and other media, and let us not
forget magazines, billboards, government and other
printed communications, education, and the ubiquitous
marketing media that abound in our commercialized
society.
There are so many ordinary sources of information,
including the people in our lives, who expect that we will
act upon the information they supply us in certain well-
defined ways. Our parents and other relatives, mundane
teachers and religious authorities, government agencies,
friends and fellow citizens all have some degree of vested
interest in our accepting their words as truth and acting
accordingly. In other words, they want us to do what they
tell us to. But can we count on their information to be the
truth? Will accepting their advice be to our real benefit?
These important questions are worth investigating in
depth.
The problem with accepting information from most sources
is this: if we accept and act in relation to information that is
not the eternal and perfect Absolute Truth, we won't be
able to achieve realization of the Absolute Truth, the
highest possible achievement of our valuable human life.

40
Instead will achieve something less than our actual
potential. Thus it is in our ultimate interest to be able to
discriminate between invaluable Absolute Truth, valuable
true information, and the various kinds of useless
information such as misinformation, disinformation,
speculation and fabrication. This of course is common
sense, but to realize the Absolute Truth we must turn
everything in life into a science.
Disinformation: motivated data
Information is descriptive symbolic data about the world. It
may be truth, truth polluted with falsity, or total falsity. No
matter how nicely and tastefully formatted it may be, false
information is useless. Typically, the information we
receive from so many channels in our daily life is polluted
by a major source of falsity: is motivated. For example, the
radio announcer is being paid to describe his sponsor's
product as wonderfuleven if its junk. We are all too
familiar with this kind of disinformation. But no amount of
such polluted information is going to help us find the truth
and become self-realized.
Most information media are sponsored by large
corporations, whose political and aesthetic preferences
determine the range of programming, and whose agenda is
dominated by financial considerations. Thus mass-market
opinion becomes a determining force in media
programming; image and popularity are everything, from
the making of a soap to the making of a President. Because
this financial pressure renders professional information
providers dependent on their sponsors, they cannot be
objective. This destroys their credibility as sources of truth.
That's why association with commercial and political

41
interests, even though they may be in the guise of religious
people, does not produce realization of the Absolute Truth.
Even the attempt to provide an objective scientific
description of the material world cannot help but deviate
from the truth. Ideally, scientists are supposed to describe
their observations with impersonal objectivity; but in real
life their observations, descriptions and theories contain
many biases, ambiguities, contradictions and
inconsistencies. One scientist interprets a given experiment
differently from another; thus there is constant bickering,
leading to the ongoing evolution of so-called scientific
theories.
The controversies among the scientists rage on behind the
scenes in sophisticated research journals no one else can
understand, until they're settled by political means among
the scientists themselves. Then the current politically
fashionable theories appear as gospel truth in textbooks
until defeated by a new theory with more affluent or
determined backers. But if a scientific theory is truth, why
does it need to change? This is not absolute truth. Material
so-called scientific truth is far below the standard we have
set in our search for truth. Yet we see a constant flux in so-
called scientific descriptions of reality.
So we can understand that the main problem with the
information we encounter an ordinary life is that is it is
motivated, or biased information. This is called
disinformation. It comes packaged with a hidden agenda of
related action, from buying a certain brand of product to
marrying a certain girl. The question to ask oneself is: what
is the desire of the person providing the information? The
provider of disinformation alters the original truth in favor

42
of the result he or she is trying to achieve. The salesperson
wants to make the sale; the doctor wants the patient to
accept an expensive course of treatment; the politician
wants to be elected; the lover wants to marry the beloved;
the parent wants the child to follow his own ideals and
moral standards. Because almost everyone wants something,
their motivation is bound to affect their information. What
is the cure for this?
It becomes obvious that unless we personally verify every
bit of information we accept and somehow translate it into
an objective framework, we cannot exclude the possibility
of errors in action because of disinformation. We adjust
ourselves to this situation on the social level by accepting
information only from people we believe are motivated to
tell the truthor at least motivated not to lie. For example,
we request travel information from a professional travel
agent, who will profit from our buying a ticket. We seek
clarification from a third party before we accept the
statements of employment applicants, auto mechanics,
doctors, lawyers and the like. We consult standards like
reference books and commercial information services when
we require accurate information about the material world
upon which to base our actions.
This may make everyday life a little more bearable, but it
still doesn't help us in finding the Absolute Truth, the King
of Knowledge, or "that knowledge, by knowing which,
nothing remains unknown."
But wait minutewe have accomplished something
valuable: we now know that Ultimate Truth will not be
found in the commercialized streams of misinformation
and disinformation bombarding us every day, nor in the

43
statements of ordinary, materially motivated people. This
much is clear: If we are to obtain accurate knowledge about
attaining the Absolute Truth, its source must be
unmotivated by base material desires, untainted by gross
commercial exploitation. Such a pure source of information
cannot be concerned with the temporary, changing
conditions of the material world; it must be beyond all such
so-called facts and figures which are valid only for a
limited time. Today's encyclopedias and reference books
are tomorrow's kindling, and the river charts are constantly
revised to follow the shifting sandbars. But we're seeking
charts to the shoreless eternal ocean of bliss that never need
revision; therefore we shall have to find a better process.
Philosophical speculation
Philosophy is an academically excepted process for finding
the truth. Philosophers start from accepted truths (axioms
or assumptions) and use reason to establish related truths.
The strategy of philosophy is to approach the complete
Absolute Truth from whatever partial or relative truth is
already known. However there are many philosophers in
the world, and each has a different opinion. Some schools
of philosophy reach conclusions quite contradictory to
those of their colleagues. How can this be? Let's look
deeper into the matter and see if we can understand it.
If the process of philosophy, or manufacturing knowledge
from already known facts using reason and logic, is correct,
there would be only one possible philosophical conclusion:
the Absolute Truth. The fact that there are as many
conclusions as philosophers only points out the main
deficiency of the philosophy business: it is based on mental
speculation, or inferential logic.

44
Inferential reasoning is a kind of cheating process in which
one takes his opinionshis personal likes and dislikes
and builds a philosophy around them. All the fancy
reasoning philosophers do begins from arbitrary personal
value judgments and proceeds to a final conclusion that
must also fit within the philosophers limits of
acceptability. Unfortunately, since these personal likes and
dislikes become the axioms of a philosophical system, they
are very difficult to detect and dislodge, even by the most
objective philosophers. These individual opinions color the
philosophers search for Truth and render it biased and
invalid. Philosophical speculation is thus another kind of
disinformation; for how can one arrive objective Absolute
Truth by using personal opinions to make judgments?
The Absolute Truth has no obligation to be likable, even by
philosophers. It is simply beyond our human limitations.
Therefore it is impossible for the philosophers to arrive at a
unanimous conclusion because none of them has
personally realized the Absolute Truth. Consequently there
are thousands of philosophies all over the world, and each
one more or less disagrees with all the rest. If one attempts
to study the field of mundane academic philosophy
without this simple insight, he will simply become
overwhelmed by confusion. However, if one applies the
process of philosophical logic to the Absolute Truth, the
results are always in harmony with the Absolute Truth.
How can this be?
There are six basic types of speculative philosophies:
1: Fruitive workers say that the universe is a machine that
is bound by laws of nature to deliver the results of people's

45
activities. They stress technique, duty and moral principles
but tend to be atheistic.
2: Analytical atheists hold that the material nature is the
cause of everything, that life is therefore ours to enjoy, and
after death there is nothing.
3: Logical atomists rationally propound that the universe is
simply a combination of atomic particles. Life and
consciousness appear as a consequence of a long process of
random evolution and natural selection.
4: Impersonalist speculators say that everything material is
an illusion. They stress the impersonal Brahman, or Holy
Spirit, as the cause of everything.
5: Yogis following Patanjali and similar writers imagine
that the form of the Absolute Truth is matter. That is their
process of self-realization.
6: The Esoteric Teaching applies deductive logic and
exegetical principles to standard scriptural philosophy to
realize the Absolute Truth.
Thus, most speculative philosophers are addicted to the
uncertain process of induction. But the process of
philosophical speculation has value only when we start
from actual knowledge of the complete Absolute Truth and
reach our conclusions by deduction.
When one comes into contact with the knower of the
Absolute Truth, knowledge of the process of realization is
transferred to him by hearing. This is the process of
duplication mentioned above. Then the process of
understanding can begin. This takes the form of

46
experimental observation along with an internal debate,
where the student of the Absolute Truth verifies
everything he has heard from the Teacher by experience,
reason and argument. In other words, he subjects the
knowledge he has duplicated to the acid test of practical
critical evaluation. This is the only application of
philosophical speculation that brings us closer to the
Absolute Truth.
There is only one assumption that is vital if one is to
duplicate this process successfully: The student must
assume, at least for the purposes of verifying the Teaching,
that the philosophy and techniques given by the Spiritual
Master are correct; that they are, in other words, the
Absolute Truth. The inner conversation of the student
should go like this:
Intelligence: The Esoteric Teaching and the Spiritual
Master say that such and such is true.
Mind: Oh, really? Well, that contradicts my belief in some
odd bits of popular wisdom I was told years ago by my
mother.
Intelligence: OK, but just try to figure out how whatever
the Teaching says could be true.
The correct form of the question is essential. The mind will
dutifully process the request of the intelligence and come
up with the right answer, no matter how long it takes. This
process of understanding must be continued until the
entire Teaching has been verified by such experimental
observation, reason and argument. Indeed this process will
automatically take place, for such is the doubting nature of
the human mind; but one's conscious participation in the

47
matter speeds things up enormously. One must be very
firm with the mind, and not accept its many attempts at
obfuscations and disinformation. By gradually giving the
mind such training and proper thinking, it will give quite
good service. This mental discipline is the royal road to
understanding.
Rejecting disinformation
So far in the process of winnowing the vast field of
knowledge in search for the Absolute Truth, we have
discussed the insufficiency of materially motivated
disinformation. We have also exposed the deficiencies of
ordinary inductive scientific and philosophical processes
for obtaining knowledge. A similarity shared by all sources
of disinformation is that they want us to accept something
temporary and imperfect as a basis for action. But this we
are unwilling to do, since by bitter experience we have
found that actions based upon temporary substitutes for
Truth do not satisfy us.
Even if a person has no knowledge of the Absolute Truth,
sooner or later he becomes weary of the ordinary way of
life, and sets out to find something better. This illustrates
the universality of the desire for the Absolute Truth within
the human heart. How many people are born into a
materialistic culture and surrounded their whole lives by
disinformation? Just about everyone. But people are driven
from within by the strong urge for Truth, and as soon as
they have an opportunity, they seek it out. You have the
opportunityyou're reading this bookso please take this
golden opportunity to put these suggestions into practice
in your life.

48
The disinformation providersphilosophers, scientists,
politicians, media stars, etc.who are currently popular
inevitably become forgotten in the relentless march of
eternal time. Then new faces take their places, only to be
vanquished alike in the inevitable rotation of temporary
material values. The people, hungry for Truth and
unsatisfied by substitutes, are always looking for new
sources of stimulation and condemning their former heroes
to the trashcan of oblivion. Similarly, the fashions,
businesses, governments, religions and other social
institutions created upon the temporary relative truths of
material activities wither away, leaving no trace except the
faded print on the dull pages of dusty old history books.
Ignorant people, frustrated in their search for real pleasure,
again accept imposters and the same dance is repeated
indefinitely, until somehow or other one comes to realize
the following highly significant fact:
No philosophical process that begins from temporary,
incomplete relative truths can ever arrive at complete
realization of the infinite eternal Absolute Truth.
One cannot artificially create the Complete Whole by
gluing the pieces together. Therefore it is impossible to
arrive at the Absolute Truth just by amassing, classifying
and formatting information relative to the material
situation, even if it is physically true; just as it is impossible
to arrive at realization of the Absolute Truth by creating
new relative truths from already existing ones. Relative
truth is referenced to temporary material qualities, so how
can it describe or discover the Absolute Truth? One can
indulge in such inferential speculation forever without
realizing the Absolute Truth.

49
Beyond human knowledge
Our ten criteria for the qualifications of the Absolute Truth
as stated above serve us well as a guide in evaluating
information, for they lead to parallel conclusions. By
applying them to the ocean of information in our lives, we
can understand how the inability to meet these
specifications eliminates the vast majority of knowledge
providers from the field of potential sources of Absolute
Truth. We can also see why no human being can originate
Absolute Truth, and this can lead to accepting the
possibility of the self-revelation of the Absolute Truth.
Let's recall some of the attributes of the Absolute Truth we
talked about in the beginning of this section. The Absolute
Truth is complete and perfect. If we accept any human
source of information as truth, this is a recipe for chaos,
because experience has shown that practically all human
beings are imperfect. Human intellects are contaminated by
desire, therefore they color their communications to match
their aspirations. Even if human beings are capable of
generating relative truth (which experience shows they are,
under favorable circumstances), relative truth is limited
and conditional by definition, and therefore cannot be
complete or absolute.
The Absolute Truth must also be free from illusion, or
errors in meaning. Human beings cannot create knowledge
that is free from illusion because they are making
observations with imperfect senses. We cannot perceive
everything that exists in all three dimensions of time (past,
present and future) therefore neither can we create perfect,
all-pervading absolute knowledge of the Complete Whole.

50
Another attribute of the Absolute Truth is freedom from
mistakes and cheating. Every human being makes
mistakes, and as we have already seen, has a natural
tendency to bias information according to personal
motivation. Thus we may categorically exclude ordinary
human beings from the possible sources of Absolute Truth.
This conclusion conveniently removes most of the
contenders from the field of possible sources of the
Absolute Truth.
The key to contemplation
If we actually find the Absolute Truth, one thing is certain:
we shall also find the final solution to all our troubles and
miseries. Being complete and perfect, the Absolute Truth is
the source of all knowledge and whatever else we could
desire. And because it is free from mistakes and illusion,
the Absolute Truth will not mislead us, but will set us on
the path to unending joy. Like the Cornucopia of the
ancient Romans or the Kalpataru (desire tree) of the Vedas, it
contains the fruit of all desires: the eternal satisfaction of
the soul.
The mind is a quicksilver chariot. As soon as it is
stimulated by the sense perceptions of the material world,
it becomes agitated. A person with an agitated mind cannot
have satisfaction of the soul, for to experience this spiritual
pleasure requires a degree of peace and concentration
obtainable only in meditation or contemplation. Therefore
even regular commercially available varieties of meditation
contain a whole set of practices based upon breath control
(pranayama) designed to calm the restless mind and fix it
upon transcendental ideas. Unfortunately these ancient
techniques are far too difficult for most people today,

51
therefore even if learned theyre seldom used.
Contemplation is possible only if the mind can be made
peaceful. The advantage of our method of philosophical
inquiry into the Absolute Truth is that it automatically fixes
the mind because of interest, or absorption of the mind in
the attractive beauty of its ideas. This is real knowledge,
which is objectively beautiful because it is perfect and
eternal Absolute Truth.
So the process of obtaining real knowledge is duplication of
the correct philosophy and methods along with
understanding, or deliberate inner verification of the
Absolute Truth. These are naturally enjoyable because of
the powerful insights, liberating realizations and dramatic
expansion of consciousness they provide. The mind is
automatically controlled when the intelligence is attracted
to contemplate the existential beauty and pleasing purity of
the ideas and conclusions of the search for the Absolute
Truth.
This kind of meditationthe inner contemplation of
beautiful ideascannot be disturbed by the vagarities of
the material world, simply because nothing in the material
world could be more pleasurable or attractive. Once begun,
this contemplation continues quietly underneath the
stream of everyday impressions. Only someone who is
making actual spiritual advancement can understand this
quiet ecstasy; and once tasting it, one cannot give it up.
This real knowledge is the first stage of realization of the
Absolute Truth.

52
Self-revelation
All processes of informational compilation and inferential
analysis and the process of inductive philosophical
speculation are called ascending or inductive processes:
vainly trying to build up the Complete Whole from the
sum of its pieces. But since the Complete Whole is much
more than the sum of its parts, even if all the parts were
available, these approaches would be doomed to failure.
No amount or transformation of relative material truth can
yield the unlimited Absolute Truth. The only way the
Absolute Truth can be known is by a deductive or
descending process; since we cannot approach the
Absolute Truth by our limited intelligence, the Absolute
Truth must somehow reveal itself to us. This is not as far-
fetched as it may sound. In fact, at the present moment you
are participating in such a process by reading this book.
Human knowledge and mental powers are limited, but the
Absolute Truth is not constrained by such limitations.
Because the Absolute Truth is all knowledge, it is
necessarily all-conscious and all-intelligent as well.
Therefore to reveal all-pervading, complete knowledge to
human beingsdespite their limitationsis well within
the unlimited possibilities of the Absolute Truth. In our
discussion so far, we have arrived at some important
conclusions by a process of negation (via negativa). Our
purpose in the preceding discussion was to elaborately
demonstrate that none of the commonly accepted processes
of obtaining knowledge is adequate to approach the
Absolute Truth. Now let us take the other tack (via positiva),
and see if we can find any evidence of the Absolute Truth
revealing itself. After all, the self-revelations of the
Absolute Truth certainly ought to leave their marks on

53
history, because this perfect knowledge is the source of all
human civilized culture.
How can we recognize the Absolute Truth when we come
across it? The character of Absolute Truth is that it
describes that which is eternal. If the Absolute Truth
describes anything material, it does so in terms of eternal
values. Otherwise it would lose its absolute value because
of reference to limited, transient material conditions.
Relative truth changes with the shifting temporary material
polarities, and this is outside our set of criteria for the
Absolute Truth.
Sages realize the Absolute Truth as perfect knowledge of
eternal existence, for which we all have been searching
since time immemorial. How did the sages find it? Maybe
we should ask them. They have encoded their wisdom in
various scriptures and enshrined their practices in different
religions.
Sages are human, but theyre also in touch with the
Absolute Truth. If someone is touching the electric mains,
and another person touches him, both are electrified.
Similarly, the potency of the Absolute Truth surcharges the
realized sage, who is eternally in intimate communion with
perfect knowledge. Thus the bona fide scriptures are not
products of ordinary human beings; especially scriptures
that contain descriptions of the kind of the events we're
searching for, namely the self-revelations of the Absolute
Truth.

54
Categories of self-revelation
Since we have conclusively determined that human beings
cannot possibly be the source of the Absolute Truth, we
must look to beings that are higher than human beings.
This is commonly understood to be the domain of religion.
There is no rational basis for an a priori disqualification of
religion as a source of Truth on grounds of lack of
objectivity. Although it is a fact that most organized
religions in the world today would not meet our ten
criteria, only a firsthand investigation will tell us if there
are any that actually do.
While there are many religions in the world, most of them
are admittedly invented by human beings. Therefore we
can immediately exclude those from consideration, on the
principle that humans cannot source the Absolute Truth.
This leaves only the religions that support our parallel
conclusion that Absolute Truth must come from sources
higher than human.
If we can accept, at least for the sake of discussion, that the
Absolute Truth can reveal itself through religion, the
question of how it does so immediately arises. In the
religions we have not excluded from our study, one can
find three general kinds of self-revelation of the Absolute
Truth:
1: The Absolute Truth simply reveals itself directly to a
human being, who may or may not make efforts to inform
others so that they can realize it too.

55
2: The Absolute Truth descends through an intermediary,
such as a Messiah or a chain of higher beings, who deliver
it to humans.
3: The Absolute Truth appears within the material world
and teaches knowledge about itself.
So now our question becomes, Which of the religions still
in the running best meets our requirements for the source
of the Absolute Truth? While this question may appear to
be much different than the one with which we started out,
at the same time we can see how close to a goal we have
come in our search for the source of the Truth.
In principle, the answer is easy to understand: we need
only compare the original scriptures and practices of all
eligible religions with the qualities of the Absolute Truth as
we have determined them so far. Thus by comparison with
our standards, we will see if there is any religion that
fulfills all the criteria, or enough of them to be acceptable to
us as a source of Absolute Truth.
In fact, if we subject the teachings and practices of the
worlds religions to the ten criteria outlined in the
beginning of this chapter, most of them fall far short. We
find that many religions have become mere mundane
moralistic shells designed only to regulate the material life
of their adherents. There is no talk even of philosophy,
what to speak of ecstatic realizations. Other religions are
wedded to temporary social and cultural necessities that
ceased to exist hundreds of years ago, making their
structures invalid for todays social environment.
Thus the actual transcendental information content of most
organized religions is very limited, and the majority is

56
some kind of constantly changing disinformation. But
previously we determined that the Absolute Truth must be
eternally true and practical. So most of the typical socially
organized but spiritually weak religions are out of the
running on that count.
There is too much to know about the Absolute Truth to
present it all within one book. Therefore we must also
reject all religions that exclusively or primarily recognize
only a single Scripture, to the dogmatic exclusion of all
others.
Finally, the Absolute Truth should contain a practical,
scientific method that allows any sincere person to reliably
attain realization of the Absolute Truth, regardless of his or
her material qualification or situation. If that is missing
even the best transcendental Teaching is useless.
If we examine all available knowledge objectively and
impartially according to the standards set forth in the
beginning of this chapter (a process that was systematically
carried out by this author over a 35-year period), there is
only one potential source of the Absolute Truth that
conclusively meets all the qualifications that we have
established as requirements for recognizing self-revelations
of the Absolute Truth: the Esoteric Teaching. All the great
human religions accept one or two of these categories of
revelation, but we shall find that only the Esoteric Teaching
contains descriptions of all three categories of self-
revelation of the Absolute Truth. Best of all, the Esoteric
Teaching is a living tradition, flexible and adaptable to
present-day conditions without compromising any of its
august transcendental wisdom.

57
Although the Esoteric Teaching is little known and even
less understood, this is a deliberate strategy on the part of
its caretakers to protect it from adulteration. According to
the internal history of the Esoteric Teaching, the Supreme
Lord, God the Father Almighty, or the Supreme Personality
of Godhead originally revealed the Teaching to
superhuman beings at the beginning of creation. The
Scriptures of the Teaching were compiled in different
historical periods for the needs of humanity in the
changing conditions of the material world. Originally all
these books were handed down through the chain of
disciplic succession, but over time many of them have been
lost. A period of great spiritual ignorance ensued, during
which the original clear and simple teaching of the
Absolute Truth was covered by materialistic doctrines of
speculative theology based on Greek philosophy. This was
not an accident: Lord, in His infinite wisdom, kept this
Teaching hidden and inaccessible until the proper time for
its worldwide dissemination.
Qualifications of the teaching
Although the Esoteric Teaching is eternal and unchanging,
it is also naturally extensible and adaptable to any
historical situation or cultural context. The book youre
reading is an attempt to extend the Esoteric Teaching
philosophically to meet the needs of contemporary seekers
of Truth, yet it is strictly based on the purport of the
original ancient scriptures of the Esoteric Teaching. We
have extracted the following information from the original
text of the Esoteric Teaching:
1. This Teaching, perfect knowledge of the Absolute
Truth, exists eternally in the spiritual world, and at the

58
beginning of creation, is revealed to the first created
being in the material universe.
2. The Esoteric Teaching of the Absolute Truth is
subsequently passed down by disciplic succession to
advanced superhuman beings until it reaches the planet
Earth and is revealed to human beings.
3. The Absolute Truth appears in person on the Earth at
scheduled intervals in the form of the human
incarnation to assure that the Esoteric Teaching is never
corrupted. (Note that this makes the Esoteric Teaching
unique among religions for containing all three kinds of
self-revelation of the Absolute Truth, as discussed
above.)
4. The original Esoteric Teaching is never presented by
people with commercial or professional interests: it is
passed down through a long line of Spiritual Masters
who have completely transcended material desires.
5. The Esoteric Teaching categorically rejects the
ascending process of mundane philosophical
speculation, in favor of the descending process of self-
revelation and disciplic succession.
6. Highly qualified empirical observers performing
independent evaluations of the original standard
philosophy and practices of the Esoteric Teaching
report complete consistency and equanimity of results.
7. The Esoteric Teaching does not subject its philosophical
contents to the conspiracies of politics, nor does it rely
upon conventional political processes for its internal

59
management; it is therefore immune to political
corruption.
8. The realization of the Absolute Truth supported by the
Esoteric Teaching is so completely satisfying to the soul
that its advanced students and Spiritual Masters are
able to easily renounce all attachment to material sense
gratification.
9. Besides transcendental knowledge of matters far
beyond the present range of human verification, the
Esoteric Teaching contains much practical information
that is immediately verifiable by the competent,
objective student.
10. The original scriptures of the Esoteric Teaching are so
complete that they fill a good-sized library; they cover
every facet of human existence in detail.
11. The history of the Esoteric Teaching, from its own
internal accounts, goes back beyond the creation of the
universe many billions of years ago.
12. The knowledge of the Absolute Truth contained in the
scriptures of the Esoteric Teaching is complete, perfect,
and free from illusion because it is originally spoken by
the incarnation of the Absolute Truth, the Supreme
Personality of Godhead Himself.
13. The devotees, students, Spiritual Masters and other
representatives of the Esoteric Teaching are carefully
trained to pass on its teachings exactly as they have
been received from the original Source, and to present
them expertly according to the time, situation and

60
hearer, so that the hearers can also duplicate the
original Teaching.
14. Unique among all sources of religious knowledge, the
original texts of the Esoteric Teaching contain a
powerful and sophisticated double-blind checksum
system for verification of the authenticity of the texts;
thus any deviation is easily detected and corrected.
We cannot claim that our search has been exhaustive;
somewhere in this vast universe there may be another
source of Truth that meets the stringent criteria we define
for establishing a valid source of Absolute Truth. But now,
by the grace of the Lord, the Esoteric Teaching is easily
accessible. Why should we needlessly continue our
arduous and time-consuming search?
The Esoteric Teaching also contains a scientific, verifiable
process by which any sincere student can realize the
Absolute Truth and become a Spiritual Master. Though
attaining this Enlightenment is a very gradual process, is so
simple and reliable than anyone can use it and gain the
benefits. We invite the reader to explore these techniques
further, and to put them to work in his daily life, so that the
real nature of the Absolute Truth may be revealed to his
inquiring mind.
According to our ten criteria as set forth above, the Esoteric
Teaching stands supreme, not only among religions, but
also over all the potential sources of Truth. As one studies
the knowledge and techniques of the Esoteric Teaching,
ones appreciation for them only grows. Beyond all other
religions, the Esoteric Teaching alone contains a complete
teaching of the Supreme Absolute Truth, the Supreme
Whole.

61
The transcendental Source
The Supreme Absolute Truth can be one only. However, it
is transcendent and absolute, and therefore contains all
possibilities, including the possibility of self-revelation. As
we have seen from the previous discussion, because of the
limits of human intelligence, this self-revelation is a
practical necessity if we are to actually realize the infinite
Absolute Truth. The Supreme Absolute Truth reveals itself
by appearing in its original form in the material world from
time to time, and the knowledge thus revealed is passed
down through the disciplic succession of self-realized
Spiritual Masters.
In the absence of knowing a self-realized person in the
disciplic succession who can personally show us the way to
Truth, the sacred Scriptures written by the self-realized
Spiritual Masters are the best sources of Truth. Any
Scripture that emanates from the Absolute Truth shares its
quality of perfect knowledge; therefore authentic Scriptures
possess immense value. Since the quality of being Absolute
inheres in the Truth by definition, any correct description
of any part of that Absolute Truth is also absolute, even
though it is necessarily abbreviated.
Anyone can verify this assertion by faithfully practicing the
methods of self-realization given in this Esoteric Teaching.
They will invariably find that these methods, being
supplied by the Absolute Truth itself, inevitably lead to
complete realization of the Truth. Thus one can invoke the
self-revelation of the Absolute Truth in oneself simply by
following the directions given in these pages.

62
The Scriptures written by the self-realized Spiritual Masters
are the factual records of these self-revelations of the
Absolute Truth; therefore they are not different from the
Absolute Truth by virtue of extending that process of self-
revelation. Such scriptural knowledge is perfect because it
is wholly transparent, transcendent and self-referential.
Promoting and teaching this absolute knowledge is the
most beneficial welfare work for all, because it leads to
complete cessation of material misery and complete
personal realization of the complete Absolute Truth.
om tat sat
Bhaktisiddhartha Dasanudas
Hagata, Guam
April 1991

63
What is the
Esoteric Teaching?
VERY intelligent person wonders about
the great questions of life: Why are we
here? Where do we come from? What is
the soul? What is the purpose and
meaning of life? Why are we suffering?
Where do we go after this life? Is there
an Ultimate Truth? What is reality?
What is God?
Over thousands of years of human civilization, there have been
many attempts to answer these important questions, some
more satisfying than others. But what if there is a source of
Absolute Truth about these spiritual questions: eternal Truth
beyond mere human speculation? What if there is really a Final
Answer, an authoritative source of information about these
inconceivable things?
Wethe members of the Brotherhood of the Esoteric
Teachingthink there is. We have encountered a spiritual
lineage whose origin is more ancient than any other. Its
teachings are transmitted through writings that are most
poetic, and also contain a scientific checksum system to prevent
alteration. Its knowledge is indisputably authoritative, and
contains amazing information not found in any other teaching.
Its practices are most powerful in our experience. Its teachers
are the most wonderful personalities we have ever
encountered. The Teaching has mesmerized our minds and
melted our hearts. For us, there is simply no question of any
other spiritual teaching or path.

64
The Esoteric Teaching is not something new. Indeed, it is most
ancient. The Esoteric Teaching is simply a convenient name in
contemporary language. The same subject has been discussed
in different places and at different times in history under
various esoteric terms: The Word (Logos), the Way (Tao), the
Absolute Truth (satyam param), the Life, the Path, the Gate, the
Stairway to the Stars, the Kingdom of God, the Sacred River
(Ganga), Heaven (svarga), the Way Home, the Land of no
Anxiety (Vaikuntha), the Forest of Devotion (Vrndavana), the
Ocean of Nectar (Bhakti-rasamrta-sindhu), Illumination
(Nirvana), Liberation (Moksha), etc.
In and of itself, the Esoteric Teaching has no name. It is not
really a thing or a place in the ordinary sense, but a process.
Speaking literally, it does not exist, because it is beyond time
and space. It exists only unto itself, outside of all universes yet
connecting them all together. It is accessible only to those
esoteric students to pass its tests, win the secret Keys to its
invisible Gates, and learn the mysterious methods of operating
its all-powerful, arcane spiritual technology.
For the Esoteric Teaching is an open secret. When 19th-century
American transcendentalist poet Ralph Waldo Emerson wrote
in his poem Brahma,
If the red slayer thinks he slays,
Or the slain thinks he is slain,
They do not understand the Way I move,
And pass, and keep, and turn again ...
he was quoting the Esoteric Teaching. Yet, many otherwise
intelligent people deny the existence of the Esoteric Teaching
simply because it cannot be measured with material scientific
What is the Esoteric Teaching?

65
instruments or mapped out a piece of paper. This is their great
and tragic misfortune.
Recently, physicists have determined that at least ten spatial
dimensions are required to model the quantum interactions of
subatomic particles. Just because we cannot see or directly
measure these dimensions does not mean that we deny the
conclusions of modern physics. Similarly, just because we
cannot see or measure the Esoteric Teaching, there is no reason
to deny its existence, because it exists in a different dimension
from our physical universe.
In our universe there are three dimensions of space: length,
width and height. There are also three dimensions of time:
past, present and future. Beyond the boundary of time lies
eternity, which also consists of three dimensions: internal,
marginal and external. Beyond eternity is the Esoteric
Teaching. Consequently, the Esoteric Teaching can never be
perceived or measured by physical means; nevertheless, it is
accessible from anywhere by the esoteric student who
possesses the secret Keys to its Gates. The purpose of this book
is to empower the reader to understand and use the mystic
Keys to satisfy their hearts' deepest desire.
The Esoteric Teaching is divided into three circles, regions or
associations: the Exoteric Circle, the Mesoteric Circle and the
Esoteric Circle. The Exoteric Circle is the association of
Candidates, the Mesoteric Circle is the association of Initiates,
and the Esoteric Circle is the association of Masters.
To move from ordinary life to the Exoteric Circle, from the
Exoteric Circle to the Mesoteric Circle, and from the Mesoteric
Circle to the Esoteric Circle, one must acquire the mystic Keys
to open the secret Gates of the Esoteric Teaching. This is
accomplished by learning the Esoteric Teaching, or the

66
Absolute Truth, from one who knows. This is the inner
structure and process of all authentic esoteric schools. The
Esoteric Teaching is simply the contemporary manifestation of
a long tradition of such schools.
The Exoteric Circle is the association of neophyte spiritual
students, or Candidates. It is the exterior social organization of
the esoteric school, and its interface with the rest of human
society. One enters the Exoteric Circle from ordinary life by
using the Key of Desire to enter the Gate of Association.
Practically, this is done by reading books or attending public
seminars presented by those who are already students of the
Esoteric Teaching. The members of the Exoteric Circle are most
numerous compared to the other Circles, which are far more
exclusive and difficult to attain.
The Mesoteric Circle is an esoteric school composed of full-
time disciples, or Initiates. These intermediate students in the
esoteric school withdraw from material activities to dedicate
their lives to learning the intricacies of the spiritual technology
of the Esoteric Teaching. They are in touch with the Absolute
Truth and have access to highly confidential material. When
their knowledge matures, they may teach the beginning
subjects of the Esoteric Teaching to others.
One enters the Mesoteric Circle from the Exoteric Circle by
attaining the Key of Wisdom and entering the Gate of
Initiation. This is done by full participation in the work of the
Esoteric Teaching as a student, helper or assistant teacher;
demonstration of exemplary character, enthusiasm and
trustworthiness; following the suggestions and instructions of
the Master to his satisfaction; making a lifelong personal
commitment to the mission of the Esoteric Teaching; and
acceptance of spiritual community life in close cooperation and

67
association with the Master. The Initiates are comparatively
few because they are a select group.
The Esoteric Circle is composed of the realized souls, or
Masters, who have received the Self-revelation of the Absolute
Truth. These are the graduate students in the esoteric school.
They have already mastered the subjects needed for their own
spiritual perfection, so they dedicate their lives to teaching and
helping others. It is not easy to become a Master; mastery of
the Esoteric Teaching has to be earned. Mastery is the result of
many lifetimes of difficult effort and arduous testing.
Therefore Masters are the rarest of all human beings.
One enters the Esoteric Circle from the Mesoteric circle by
attaining the Key of Devotion and entering the Gate of
Realization. This is a earned by pleasing ones Spiritual Master
and the Lord by rendering significant service to the mission of
the Esoteric Teaching, which is to uplift suffering humanity by
spreading spiritual technology and knowledge all over the
world.
Mastery is the most advanced stage of spiritual life. Masters of
the Esoteric Teaching have attained complete spiritual
freedom. They may, at their discretion, form new esoteric
schools based upon the principles of the Esoteric Teaching. The
title of Master is never awarded by the majority vote of a
committee of fallible human beings, but is the natural result of
attaining full spiritual perfection. It is very difficult, if not
impossible, for an ordinary person to understand the true
stature of a Master. It is the Master who extends the Esoteric
Teaching into the material universe to make it accessible to
ordinary humans. In this sense the master is the Gate and the
Way.

68
Understanding the Esoteric Teaching
The Esoteric Teaching is eternal; yet, it is beyond eternity. It is
timeless. It is the fundamental root of all existence, yet in itself
does not exist in the same sense as physical objects. It is an
illusion, yet it is the ultimate reality upon which all other
realities are based. It is present everywhere and pervades
everything, yet it cannot be seen or sensed. It is the abode of all
possibility. Ultimately it is a person; a person we call God.
From time to time (if that means anything in the present
context) in the vast unfathomable abyss beyond eternity, an
emanation from the Supreme Personality of Godhead takes
place. This is the external dimension of eternity, and it is the
place of the creation of the material universes. Inside the
material universes, of course, none of this is knowable. There is
only darkness. Then the Esoteric Teaching extends into the
universe, filling it with life, light and manifestation. This is the
secondary creation.
Along with the secondary creation, complete transcendental
knowledge, or the Absolute Truth, is injected into the material
universe for the benefit of its inhabitants. This knowledge is
passed down to the beings of that universe by the subsequent
action of the Esoteric Teaching. The Absolute Truth issues
from the Esoteric Teaching in the form of a person and
manifests in the material world. This person is born among the
inhabitants of a planetapparently in the ordinary waybut
his consciousness is saturated with Absolute Truth, therefore
he can see and manipulate the Esoteric Teaching. When he
attains maturity, he remembers his purpose and begins to
teach. He then becomes a Master, and the Esoteric Teaching
expands into the material world through his person. The
Master is the esoteric circle.

69
When a Master awakens and starts an esoteric school, he
typically has a handful of direct disciples. These are the
beginning of the Mesoteric Circle of that particular esoteric
school. Finally the disciples begin to teach a larger
congregation, and the Exoteric Circle is born. Please note that
this process describes the creation of every bona-fide religion
in the world. Therefore, every religion comes from and is
originally connected to the Esoteric Teaching.
However, each esoteric school has a lifetime fixed by the laws
of spirituality. Like people, they are born, attained maturity
and ultimately die. The school may thrive for a few years or a
few centuries, but it inevitably becomes diseased or corrupted.
Its esoteric functions then cease, leaving only an exoteric shell
that keeps going on its built-in momentum. This is the
common fate of all religions and esoteric schools. Therefore
one must be careful to search for an esoteric school that is still
alive, and whose esoteric functions remain active. One such
living, active esoteric school is the Esoteric Teaching discussed
in this book.
The path of spiritual freedom
Outside the Esoteric Teaching is spiritual ignorance. The
material universe is populated by humanoids, or beings who
resemble humans but have degraded consciousness, unaware
of spiritual reality. Their consciousness is concentrated only on
the material dimensions of light, width and height. They may
have some foggy awareness of time, but no scientific
knowledge of it. When they leave their bodies in dreams or at
death, they travel up the Esoteric Teaching to the Gate of
Association. But because they do not have the Key of Desire,
they cannot enter. They must come back again to birth,
struggle, suffering and death in the material world.

70
If a humanoid is very fortunate, he or she comes into contact
with the Esoteric Teaching through a book, another medium or
a personal invitation. The only qualification required to enter
the Exoteric Circle is a desire to know the truth. Therefore we
say that the Gate of Association is opened with the Key of
Desire.
Anyone can read the publications or attend the meetings and
seminars of the Exoteric Circle. This training by association
will gradually inject scientific knowledge of the three
dimensions of time into the consciousness of the humanoid
being, who then has the chance to become a human being in
the full sense of the term, or a Candidate for spiritual initiation.
If a Candidate displays good progress in advancing spiritual
knowledge and service, and avoids the numerous pitfalls on
the spiritual path, he may be invited by the Master to accept
initiation. Initiation, like marriage, is a lifetime commitment.
But unlike marriage, there is no divorce court available.
Therefore, one who is considering Initiation must be very
careful to ascertain that he is serious before accepting it. And
the Master has to approve the Candidate before he may
become an Initiate.
An Initiate becomes a full-time student of the Master and joins
the community of the esoteric school. He comes into contact
with the actual Absolute Truth and learns about the three
dimensions of eternity. He is also responsible to develop a
specialty in transcendental technology and to perform original
research. He gets personal, individualized instruction from the
Master and has access to highly confidential sources of
spiritual information.
Initiation is best for younger people who are still flexible and
can adapt to the demanding lifestyle of an esoteric disciple.

71
Older people who are set in their ways are better off remaining
in the Exoteric Circle and developing their spiritual knowledge
in that environment, where they will be more comfortable.
After all, discipleship is a very difficult path. However, if one is
determined to become a Master, it is the only way.
It is not unusual for a student to remain a Candidate for 10
years or more; similarly, it is not unusual for one to remain an
Initiate for 25 years or more before becoming a Master. Many
Initiates have to take birth again before becoming a Master. Is
far better to err on the side of caution than to prematurely take
on the responsibility for others spiritual advancement. It is
best if one waits until there is no other alternative before
accepting the duties of a Master.
However, the overall aim of the entire organization of any
school of the Esoteric Teaching is to create such Masters of
spiritual wisdom. Only the Master is in a position to know the
entire technology of the Esoteric Teaching, for it is his duty to
guide the students to their ultimate destinations.
By use of the mystic Keys of the Esoteric Teaching, one can
transfer his consciousness to any planet or dimension, either
temporarily or permanently. In this way one can explore the
different dimensions of the material and spiritual universes.
Finally, once a Master has determined his preference, at the
time of death he can transfer his primary embodiment through
the Gates of the Esoteric Teaching to an eternal existence on
the spiritual planet or dimension of his choice. This is the end
of all suffering, and it is the ultimate aim of the spiritual
technology of the Esoteric Teaching

73
Vedanta as a
State of Absolute
Consciousness
HIS work, while inspired by Baladeva
Vidyabhanas Govinda-bhya, is not a
formal commentary on Vednta. There are
many works in that genre already extant,
but in our experience they do little to help
the reader address the real problems of
life. After all, in todays world very few
people care about the esoteric interpretations of the Vedic
Upaniads. Rather, this work is an attempt to apply the
principles of Vedntic thought to the universal questions of
life, in the same way that Vednta-sutra applies them to the
recondite mysteries of the Upaniads.
The essence of Vednta is not so much a particular
philosophical or theological interpretation of some obscure,
ancient scriptures, but a fresh and living approach to solving
the real problems of life for everyones practical benefit. We
therefore abstract the principles of Vedntic exegesis and apply
them to subjects of paramount concern to everyone: the
problems of suffering and death.
This introductory section addresses the questions posed in the
previous chapters and chalks out the broad lines of their
answers. It introduces the reader to topics in ontology,
cosmology and theology as contextual prerequisites to the
arguments contained in the body of the text.

74
Vedanta: the end of knowledge
Is there a conclusion of knowledge, an ultimate Truth, a final
Answer? The well-known Sanskrit term Vednta, literally the
end of knowledge, strongly implies that there is. Our own
nature also contains signs of the existence of such an Absolute
Truth. All intelligent men constantly are driven by an inner
urge for perfection, to surpass lesser species of truth and lower
levels of realization in a quest for perfect knowledge.
Therefore the universal engagement and essential purpose of
all people everywhere is to inquire into ultimate Truth. This
inquiry may assume many forms and comprise many different
subjects, but certainly the motivation behind this search for
Truth is the desire for perfect knowledge. While the average
man on the street may not be consciously aware that he is
engaged in a search for perfect knowledge, certainly the
original ideal and fundamental intent of philosophy, theology
and science, and the civilizing force behind all human society,
is nothing but this same inborn concept of attaining the
ultimate Absolute Truth.
Even if we are unfamiliar with the Vedic tradition of Vednta,
we are certainly familiar enough with the idea and the ideal
behind it, since the urge for perfect Truth is a human drive
common to all of us. Thus the progressive search for ultimate
knowledge has always been a major concern of mankind. This
instinctive inquiry into the final conclusion of all knowledge is
called dhrma, the esoteric meaning of which is that essential
quality which cannot be separated from the living being.
The gnawing doubts of incomplete, imperfect knowledge have
sparked so many breakthroughs in human knowledge and
understanding that benefit us today. The noble ideal of the
Vedanta as a State of Absolute Consciousness

75
Absolute Truth, the Philosophers Stone or magic Touchstone
of spiritual cognition that transforms our plodding mundane
existence into a soaring flight of luminous ecstasy, has inspired
so many great thinkers throughout history. Our purpose
herein is to assist the reader in bringing this great quest,
spanning many lives and all topics of knowledge, to its
transcendent conclusion.
The need for truth
Why would we possess this appetite for final conclusive
knowledge if there were no corresponding nourishment to
assuage it? In nature, we observe that all created beings have
their appropriate source of food. More specifically, each sense
organ in every living body has a corresponding set of sense
objects. For example, the nose has odors, the tongue has food
and drink, the eyes have light, color and form, and so forth.
There is no sense organ devoid of a corresponding object.
But the senses do not end with the gross body. We can view
the more subtle functions of the human mind in the same way.
Thus the natural objects of the mind are thoughts, memories
and ideas, the object of the aesthetic sense is beauty, of reason
is logic, and so forth.
In this way we can understand that the natural object of the
sense of intelligence is truth. Our intelligence craves truth just
as our other senses crave their specific forms of nourishment.
And if any of our subtle senses are denied their natural food,
we suffer from deprivation just as certainly as if we were
denied food and drink. Similarly, if our intelligence is denied
its ration of truth, we feel withdrawal symptoms of
disappointment, anxiety and doubt.

76
Ordinary food is of lesser or greater quality, more or less tasty
or nourishing, according to its ingredients and manner of
preparation. Similarly, the subtle food of the mental senses also
varies greatly in its quality and degree of nourishment. As our
intelligence develops, it needs ever more sophisticated and
satisfying input, or we begin to experience an ennui akin to
severe anomie.
Unless we are supplied regularly with intellectual nourishment
that allows us continually to reach ever higher on the scale of
understanding, we begin to question the very reason for our
existencea pitiable condition indeed. What person endowed
with searching intelligence has not felt the pinch of this inner
malaise, this longing in separation from the Truth? Yet, it is
this same innate hunger that spurs the universal human search
for ultimate understanding.
Qualities and grades of truth
As we mature in understanding and intelligence, we require a
higher and higher quality of truth to feel intellectually
satisfied. While the value of truth may be qualified in many
different ways, the qualities of truth most important to
intellectual satisfaction are generality and stability. While the
ordinary man may be satisfied with temporary relative truth,
advanced intellect prefers truth that is independent,
unchanging and of broad application.
It is easy to understand the taste for truth in terms of
conditionality. Lower grades of truth are conditional, that is,
they are relatively more dependent on restrictive conditions.
They are also relative, or defined in comparison to another
truth.

77
Higher grades of truth are less conditional, or independent of
external conditions. The highest grade of truth, then, would be
perfectly unconditional or absolute, and it follows that this
grade of truth would provide the greatest degree of satisfaction
to the intellect. Perhaps some simple examples will help to
illustrate this concept.
It is raining is an example of a highly conditional truth; in
some times, places or situations it is true, in others, false. In
any event it is a relative truth: logically, raining is defined as
compared to not raining; physically, it is defined by the
phenomenon of water falling from the sky. And in practice we
would expect to encounter many borderline questions to this
statement: is heavy dew considered raining? What about sleet?
This ambiguity, conditionality and dependence on external
references make such a conditional statement the intellectual
equivalent of junk food.
Objects with mass tend to fall toward a mutual center of
gravity is an example of a less conditional grade of truth. The
applicability of this truth is certainly very broad. In fact,
insofar as our material experience and knowledge are
concerned, it seems to be universally true. This statement may
be untrue under very special conditions in this universe (such
as on the subatomic or pan-galactic scale, or within the event
horizon of a black hole), in other universes, or at remote times
in the past or future of our present universe, but it is a much
more stable, unconditional and therefore intellectually
satisfying truth than the previous example.
The Supreme Being is omnipresent is an example of
Absolute Truth. This statement or its equivalent in any
language or form of representation is eternally true, under any
conditions, for any being in any universe or dimension.

78
Although the two previous statements were examples of
gradations of relative truths, this statement exemplifies the
quality of Absolute Truth because its truthfulness or
applicability are not subject to time, place, the identity of the
speaker and hearer, or any other external conditions.
Unconditional, independent Absolute Truth offers the ultimate
in intellectual satisfaction to the discriminating intellect. It is
the most nourishing and fulfilling food for our subtle appetite.
(On this same scale of nourishment, an untruth would be the
equivalent of poison.)
Absolute Truth also has many other interesting, unique
attributes that we will present as we expand the topics of this
discussion. We humbly request the reader to bear with us as
we continue to introduce and develop the themes of this
literary fugue.
Vedanta
Vednta literally means the end of knowledge. By Vednta we
may indicate the Vedic literature Vednta-sutra, the final
philosophical conclusion of the Vedic literature, any or all of
the various interpretations of Vednta-sutra by different
schools, or the actual personal practice and realization of the
end or perfection of knowledge. In this book we use all these
meanings in different contexts, but the one we want to stress is
the final one: the personal human experience of Absolute
Truth. Nevertheless, it is important for the reader to have some
acquaintance with the other, more commonly used definitions
of Vednta.
The Vednta-sutra is a set of short, concise notes (sutras) on the
ultimate meaning of the Vedas by the author of the Vedas, rla

79
Vysadeva. The Vedas are standard books of spiritual
knowledge that come down to us from time immemorial by
disciplic succession. Actually the Vedas are eternal, since they
originate from the breathing of Viu before the creation of the
material universes and the beginning of time.
The Vedic tradition consists of many works of deep spiritual
import based on the authoritative Vedas. But the ultimate
purpose and meaning of the Vedas are mysteries, open to
interpretation. Thus many unauthorized commentators have
used the Vedas to justify philosophies and practices opposed to
their real purpose. Therefore rla Vysadeva wrote Vednta-
sutra to reveal the actual reason he compiled the Vedas.
The Upaniads are a class of Vedic literature derived from the
original Vedas. Upaniad means inquiry, and each Upaniad is
a set of questions and answers on a specific topic. For example,
r opaniad deals with our relationship to the source of
everything, Kalisantraa Upaniad discusses religious duties in
the age of Kali (the present historical age), and so forth. The
Upaniads are very important in the Vedic philosophical
tradition.
Vednta-sutra analyzes the specific statements of various
Upaniads to show how they reveal Absolute Truth. Vednta-
sutra defeats certain common misconceptions about Absolute
Truth: specifically, the fallacy that Absolute Truth can be
insentient or impersonal. The conclusion that Absolute Truth is
conscious and personal is supported in the original
commentary on Vednta-sutra by its author rla Vysadeva:
the Bhagavata Pura or rmad Bhgavatam. Nevertheless, some
scholars and commentators insist on twisting Vednta-sutra to
support their impersonal conception. The impersonalist school
is called the Myvds, and the personalist school is called the

80
Vaiavas. We treat this topic extensively in our other works,
especially The Book of Gethsemane.
The purpose of Vedanta
Those whose knowledge is limited to relative truth may find it
difficult to conceive of an end to knowledge. Yet all of us
would welcome relief from the tiresome treadmill of filling our
minds with facts, only to have them superseded by a new set of
facts as human knowledge evolves over time.
Intelligent people spend many years acquiring an education,
only to have to constantly re-educate themselves in their
chosen field or fall behind the pace of new discoveries and
applications. The world map is a constantly changing mosaic
of nationalities, alliances and national borders. The world
history our grandparents learned is a far different body of
knowledge than the history taught in todays schools.
The same is true of all other relative subjects. This constant
change is a corollary of relative knowledge. Relative truth is
unstable; it is always subject to change and adjustment. The
more relative the quality of truth, the more limited and
conditional its applicability, and the faster it becomes obsolete.
Yet our intelligence craves stability and universality. We value
peace of mind. Therefore the greatest thinkers always dwell on
eternal truths of cosmic significance. Consider the almost
universal attraction of astronomy and music. Both fields are
based on fundamental principles that change very slowly, if at
all, over time. Theology and religious practice are also favorite
pastimes of great minds, for they lead to ultimate
considerations of the quality of Absolute Truth.

81
The real purpose of Vednta is not relative intellectual or
exegetical exercise, but to educate us in the qualities of
Absolute Truth, so we can recognize its fragrance and taste its
flavor in all things. This practice is open to anyone, but it
requires special philosophical understanding and expert
practical training. By filling our intelligence with Absolute
Truth derived from sensing the presence of the Absolute
within the ordinary objects of our perception, we can
experience deep satisfaction unobtainable in any other way.
This satisfaction may be intellectual at the outset, but it
gradually spreads throughout our minds until it permeates our
entire consciousness at every moment. In this advanced stage
of practice there is a complete cessation of the material
suffering, desire and regret concomitant with the relative state
of consciousness, and a spontaneous arousal of detachment,
transcendent knowledge and bliss.
This state of self-realization, self-manifest in the minds of those
who know Absolute Truth, is a satisfaction so profound that
one who experiences it ceases to desire anything else. Yet
rather than dull ones sense of enjoyment, paradoxically, the
experience of Absolute Truth sharpens all the other senses and
gives one causeless zest for living and a fearlessness that
conquers all obstacles, even death.
This exalted state of consciousness is called moka, or
liberation. And it is attainable by anyone who learns the
science of Absolute Truth and applies its principles in his life.
This is the actual aim of Vednta and the ultimate purpose of
yoga and meditation.

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Principles of Vedanta
The principles of Vedntic thought, as Absolute Truth, are not
limited to interpreting the Upaniads; they may be applied to
any body of truth. The Vednta-sutra applies these principles to
the body of the Vedic literature, especially the Upaniads. The
commentaries on Vednta-sutra represent the application of the
principles of Vednta to the various philosophical and religious
schools of thought of the commentators.
In this work we introduce the reader to the principles of
Vednta as an abstract, flexible mode of thinking that one can
apply to the present contents of ones mind and to the
impressions of his current environment, leading to the
continuous living experience of Vednta as Absolute Truth.
This experience is practical self-realization, characterized by
the complete removal of ignorance, the conquest of all
suffering and the attainment of unconditional existence.
We have already demonstrated that there are different grades
or qualities of truth, from conditional, relative truth up to
Absolute Truth. We want to develop this understanding in the
direction that Vednta or Absolute Truth is not a particular set
of words, a philosophy or doctrine, but a state of consciousness
that produces a species of understanding possessing total
unconditionality and independence, and that this state of
consciousness also imparts other desirable benefits including
eternal existence, complete knowledge and unconditional bliss.
Understanding is more than mere parroting of words or
symbols; it is a dynamic, intelligent duplication of a truth.
Once a truth has been understood, it may serve as raw material
for further reasoning and the generation of other truths. In
general, if both the understanding and reasoning are correct,

83
the result will also be true. The experiential test of
understanding Absolute Truth is that further truths generated
from this understanding also have the quality of Absolute
Truth. In this work, we open this experience to the reader by
introducing the understandings and practices that create it.
The experience of Vedanta
And what is this experience? We can only give a hint at this
stage of the discussion. Later after the Candidate has passed
certain tests and reached a stage of proper preparation, we can
present a more detailed description.
Students of meditation find that the mind possesses strikingly
different qualities and functions in different states of
consciousness. For example, as the mind is removed from
external distractions in the pratyhara stage and concentrated in
the dhraa stage of meditation, it acquires qualities, such as
insight and luminosity, which it does not possess in the
ordinary extroverted stage of sensory awareness.
Similarly, successful practitioners of Vednta have observed
that the mind displays different qualities and functions
depending upon the quality of impressions it receives,
especially the quality of truth perceived by the intellect. When
the intellect is filled with Absolute Truth, it manifests
unprecedented qualities and functions quite unobserved when
it is filled with ordinary relative truth. It is this observation,
rather than any doctrinaire consideration, that leads us to
stress the value of Absolute Truth as a practice.
While these symptoms are discussed in the literature and
commentaries on Vednta, most scholars and other students of
Vednta misunderstand them because of a lack of background

84
in the practice of Vednta. Without the actual experience of the
exalted states of consciousness attainable by these esoteric
practices, it is impossible to properly understand the coded
expressions of Absolute Truth contained in Vednta-sutra, in
the sense of understanding as defined above.
Both academic and traditional commentators on Vedna-sutra
tend to focus on explicating the literal meaning of the rather
terse and oblique aphorisms composing its text. It is
uncommon to encounter works instructing the reader how to
attain the inner experience of one who executes the aims and
attains the purpose of Vednta. Therefore, it is rare to find an
actual practitioner of the principles of Vednta.
One possible reason for this is that while the philosophy of
Vednta is discussed in the Upaniads and Vedna-sutra, the
practices of Vednta are detailed in the sattvic
*
Puras and
Tantras and their commentaries. The philosophy of Vednta is
certainly important, but it is the lifestyle of the dedicated
practitioner that leads to the extraordinary results discussed
herein.

*
The Puras and Tantras are divided into three according to their
intended audience. The tamasic Puras and Tantras are for people in
the mode of ignorance, tamo-guna, and the rajasic are for those in the
mode of passion, rajo-guna. Only the practices given in the Puras
and Tantras in the mode of goodness, sattva-guna, are compatible with
the aims of Vednta. The Bhagavata-pura or rmad Bhgavatam
and Bhakti-rasata-sindhu are the most important of these Vedntic
literatures. For a detailed explanation of the gunas or modes of
material nature and their symptoms please see A.C. Bhaktivednta
Swm Prabhupda, Bhagavad-gita As It Is, Chapters 14-18.

85
The practice of Vedanta
The practice of Vednta begins from understanding the
philosophical principles of Vednta-sutra. It grows from
studying rmad Bhgavatam, the commentary on Vednta-sutra
by the original author, rla Vysadeva. It matures through the
practices of mantra, sattvic tantra and meditation on Absolute
Truth under the personal direction of a self-realized teacher.
And it reaches perfection in the students attainment of
complete self-realization, or realization of Absolute Truth.
The existence of the quality of Absolute Truth and the prospect
of its realization imply that it is possible for a human being to
know, or at least have access to, all that is knowable. We are
conditioned by the idea that we can never reach the end of
knowledge, but this idea comes from our experience with
relative truth.
No matter how much relative truth we amass, we can never
become satisfied, because relative truth can change at any
moment. This leads to constant mental agitation as we are
forced to examine the current state of our knowledge and
absorb new information to update our system of thought. In
relative terms, people who do not regularly update their
thinking are considered backward and ignorant.
Absolute Truth is also an unlimited field of knowledge, but
since it is universal and unchanging, there is never any need to
exchange what we have already learned for new knowledge.
Whatever impressions of Absolute Truth we absorb are
unconditionally true for all eternity and for all beings, in any
place, condition or situation.

86
Therefore once we have saturated our minds with Absolute
Truth, our satiation is complete. We do not need to seek any
additional knowledge, unless we either forget some of the
Absolute Truth we have absorbed, or increase our appetite and
capacity for Absolute Truth. Both of these are possible, since
the human mind is both fallible and flexible. But even so, our
necessity then comes from our own imperfection or change,
and not that of the Absolute Truth we have absorbed. In either
case our satisfaction remains complete as long as we stay
connected with the source of Absolute Truth.
The theory of illusion
In our ordinary state of waking consciousness, we perceive our
environment through the bodily senses. However, the image of
the world provided by the physical senses is limited, imperfect
and incomplete. Therefore we tend to ascribe qualitiessuch
as permanency, independence, causality and completenessto
relative existence that it does not, in fact, possess. This is one
kind of illusion, the illusion of misperception.
If we try to infer the nature of reality or extrapolate various
theories of existence from our limited and imperfect sensory
perceptions, we encounter another kind of illusion. All
conceptions of reality based on illusory perceptions are
necessarily illusory themselves. Therefore all so-called
scientific conceptions of the universe are in error. The scientists
themselves admit this, and are always busy refining their
observations. Nevertheless they regularly encounter new
phenomena their theories did not predict. This is the illusion of
misunderstanding.
No sensory observation of the universe can be complete, and
no theory of the universe can be perfect. Is it any wonder then,

87
that when we try to reason using our imperfect, incomplete
knowledge, our conclusions are also less than perfect? Logic
always involves many a priori assumptions, both explicit and
implicit. Since the number of factors influencing any process in
the universe is literally infinite, no logical process can take all
of them into account. Therefore our feeble attempts to deduce
truths by logical reasoning always result in some mistake. This
is the illusion of error.
Finally, although every experienced, thoughtful and sober man
knows the above types of illusion to be a fact, people still try to
represent themselves as infallible authorities and defend their
observations, theories, reasoning and conclusions as if they
were perfect. Amazingly enough, some other people believe
them, accepting their assertions at face value. This is the
illusion of the cheaters and the cheated.
All relative truth is more or less contaminated by the four
types of illusion described above. Only Absolute Truth is free
from all illusion, misunderstanding, errors and cheating. This
is because the source of Absolute Truth is transcendental to
this relative world.
Absolute consciousness
The human being in the relative world is immersed in an ocean
of illusion. However, there is one aspect of our existence that
possesses absolute qualities: consciousness. Consciousness is
causeless, although it is the cause of awareness, the mind, the
life force and many other things. It cannot be created or
destroyed by any material conditions. It is completely
subjective, having no objective or relative manifestations.
Although the material scientists speculate that consciousness is
caused by some combination of chemical elements or biological

88
structures, since they have no way to measure the presence of
consciousness, by their own standards of empirical verification
there can be no proof of this theory.
In relative states of consciousness, the consciousness identifies
with the body, thinking that whatever happens to the body
happens to the self. Self-realization occurs when consciousness
becomes self-conscious, understanding its own true nature.
The quality of consciousness is absolute; it is not an effect of
any relative phenomenon. When we realize this, we are at the
doorstep of Absolute Truth.
Absolute Truth is defined in Vednta-sutra as the source of all
emanations. Because of the illusory nature of the relative world
and the senses, we cannot observe the source of the material
universe. Therefore it appears absolute to our illusioned
senses. However, this limitation does not apply to
consciousness, because consciousness is absolute. When
consciousness realizes its own source, full self-realization
occurs.
The end of illusion
Our limited human consciousness is a direct emanation from
Absolute Truth, which is infinite consciousness. Since we are
consciousness, all of our conceptions of identity in terms of
relative existence are false. Our identification with the body, its
qualities, attachments and extensions is illusory. Therefore, it is
not that the body and the relative world are illusory, but our
false conception of the body as the self and the relative world
as possessing absolute qualities is the grand illusion under
which we labor.

89
The principle of Vedntic thought is to change our conception
of ourselves and the world in which we live from illusion to
reality. This conceptual change alone is sufficient to effect
complete self-realization. The illusory material identity has to
be removed to experience our real identity as living
consciousness.
However, to struggle with the false ego is a mistake, because
any effort to uproot the ego merely strengthens it. Actual self-
realization occurs when we simply understand that the false
ego is an illusion, like the water in the distance on a hot day.
Actually the water is not there at all, it just seems to exist in
relation to the body. We see the illusory mirage with our eyes,
but our intelligence reminds us of the reality. So we dont
waste our time and energy running after the illusory water that
we can never reach.
Similarly, our material identity in the relative world is illusory;
it never really existed. So there is no need to artificially
struggle against false ego. False ego is automatically revealed
to be an illusion when we use Vedntic intelligence to
understand our actual identity as consciousness in eternal
relationship with Absolute Truth. In this consciousness,
although we are still aware of the illusory relative existence,
we clearly see its illusory status. So we dont waste our time
and energy running after the illusory pleasures of the relative
world and becoming entangled in their reactions.
If we examine our troubles and analyze the cause of our
suffering, we can understand that all lamentation, desire,
difficulty and distress exist in relation to the material illusory
identity. Once we cease to identify with the relative existence,
we also let go of the suffering concomitant with an absolute
entity (consciousness) trying to operate in a relative

90
environment (the body and material world). In other words, as
soon as we attain self-realization all our troubles are over, all
our sufferings assuaged.
The experience of contact with the infinite Source of
consciousness is unspeakably beautiful. All our ignorance is
immediately destroyed. We become perfectly cognizant of the
self-revelation of all-pervading Absolute Truth, the source of
all energies and the reservoir of all qualities. We become
ecstatically aware of our eternal existence in the absolute
world, which is our real home, never again to fall into the
illusion of relative existence. And we become devoted to the
eternal adoration of that self-existent, independent Absolute
Truth who emanates all other absolute and relative energies
and existences. This is the real aim and purpose of Vednta, the
pinnacle of self-realization, the solution of all problems and the
end of all knowledge.
Critical mass of Absolute Truth
When ones intelligence reaches a critical mass of Absolute
Truth, he becomes capable of generating new truths that share
the infallible, unconditional quality of Absolute Truth. At that
point he becomes a source of Absolute Truth equal to the
original, as one candle may light many others of equal
brilliance. This is a very advanced stage of realization of
Absolute Truth. Nevertheless, we have to understand it to
explain the broad influence and extraordinary manifestations
of the great beings who appear at various times and places to
reveal and explain Absolute Truth to a hungry, suffering
humanity.
From the first spark of inquiry into Absolute Truth to the
perfection of its realization is a long and arduous path with

91
many pitfalls and setbacks. Nevertheless, the aspiring student
can easily traverse this path in a single lifetime if he applies
himself diligently according to the instructions of rla
Vysadeva, the author of Vednta-sutra and its natural
commentary rmad Bhgavatam, and the contemporary
representative of his disciplic lineage, the fully self-realized
spiritual master.
Without the personal instruction of a self-realized soul who
possesses a critical mass of Absolute Truth, advanced
realization of Absolute Truth is impossible. We therefore
dedicate this work to our personal spiritual master, His Divine
Grace A.C. Bhaktivednta Svm Prabhupda, whose infallible
blessings have enabled us to reveal the recondite truths of
Vednta with the confidence born of true insight. It is he only
who opened the door to Absolute Truth to the misguided
West, which was wallowing in the trough of relative material
knowledge, impersonalism and voidism. Therefore in gratitude
and bliss, I offer my humble obeisances unto him again and
again.

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Domain and
Nomenclature of
the Absolute Truth
HE first principle of Vednta is to inquire
into Absolute Truth. Absolute Truth, for
the purpose of this discussion, is defined
as the source from which everything
emanates.
The domain of inquiry into Absolute
Truth of Vednta is therefore, in the
broadest sense, the field of ontology or the study of the origins.
Absolute Truth corresponds to absolute existence, which is the
source of the relative existence described by relative truth.
Since Absolute Truth is eternal, it exists a priori and a posteriori
relative, limited, temporary existence and relative truth.
Relative truth describes relative existence as a thing in itself,
without reference to Absolute Truth. Absolute Truth describes
absolute existence, and can also describe relative existence in
the context of its proper relation to absolute existence.
Absolute Truth therefore is unconditional, all-inclusive and
self-referential, whereas relative truth is exclusive, conditional,
and dependent for its meaning on relative existence.
Everything we experience in relative existence has its source in
Absolute Truth. Therefore although Absolute Truth is by
definition unary and undifferentiated, one without a second, it
also contains all attributes of relative existence, including

94
multiplicity, illusion, emanation, energy, form, activity,
individuality, personality, identity, desire, consciousness,
perception, variety, cause and effect, and paradoxically, also
contains all the opposite qualities.
All qualities originate in Absolute Truth, which has no
qualities and all qualities simultaneously. After all, the source
of everything must contain the qualities and substance of all
that emanates from it, and at the same time is beyond all such
qualitative and quantitative distinctions. This is certainly
paradoxical. Yet in Absolute Truth, these attributes are eternal
and unchanging, while in relative existence they are temporary
and always in a state of flux.
Absolute Truth is often called spiritual, in contradistinction to
relative material existence. But this label is itself relative since
it is defined in terms of relative, material existence. Therefore
we use the term Absolute Truth throughout this book to refer
to the source from which everything emanates.
Material science, speculative philosophy and ordinary
theology limit their scope of inquiry to varying degrees of
relative truth. Only Vednta actually treats the science of
Absolute Truth in detail. Vednta is therefore beyond the
limitations of the domains of mundane science, philosophy and
sectarian theology, for it deals with Absolute Truth on its own
level, rather than attempting to extrapolate from relative truth,
which of course can only generate more relative truth.
Material science is especially limited in its ability to describe
consciousness; since consciousness is an absolute factor, the
language of mathematics has no way to quantify it except for
zero and infinity. Philosophy and psychology attempt to deal
with consciousness indirectly by analyzing it in terms of
mental phenomena or systems of morality and ethical values.
Domain and Nomenclature of the Absolute Truth

95
None of these relative disciplines makes any real attempt to
embrace the paradoxes of Absolute Truth, or treat
consciousness as a fundamental substance. Therefore anyone
who wants to understand consciousness, the most primary and
fundamental fact of our existence, must approach Absolute
Truth through the study of Vednta.
Qualifications of the student
Vednta begins from the assumption that the student is in a
position to inquire into the domain of Absolute Truth. This
does presuppose certain conditions. The student should be
intelligent and sincere, well versed in the literature of
ontological inquiry in general, and Vedic lore in particular. He
should be moral and ethical in the ordinarily accepted meaning
of the terms, and be inclined by nature to goodness,
truthfulness and appreciation of the ontological and aesthetic
value of Absolute Truth.
The successful aspirant should also possess purity of mind and
heart. This means he should be free from the desire for
material gain, and have transcended lust, greed, anger, pride,
envy and the desire for dominating others. He should be a pure
vegetarian, free from intoxication, illicit sexual habits and
gambling.
While mundane scholars and theologians scoff at these
requirements for purity, they cannot properly understand nor
explain Vednta or Absolute Truth, let alone realize it within
themselves. The standards of purity are requisites for spiritual
initiation into the Vedic guru-disciple lineage, precisely
because they prepare one to realize Absolute Truth. In practice,
no one can maintain such high standards of purity without the
personal instruction of a self-realized soul.

96
Therefore the most important qualification is that the aspiring
student of Vednta must be in association with a pure soul who
has realized Absolute Truth himself, who can initiate and
instruct the student by example in the practices and lifestyle
required to realize Absolute Truth. Since such realization
requires complete concentration of purpose and energy, one
must be ready to renounce all activities motivated by relative
gain and material enjoyment, and devote oneself fully to
Vednta for the duration of the apprenticeship.
The student must understand that working in the relative
conception of life, including study of religious literature, and
even ordinary academic or theological study of Vednta, will
not lead him to the desired goal of self-realization and
unlimited happiness attainable through proper study of
Vednta. In fact, without the esoteric practices of the Absolute
Truth, no one can realize Vednta. The Vednta philosophy only
provides a contextual framework in which to hold and
evaluate the experiences of direct practice of Absolute Truth.
The esoteric school of the teacher of Vednta is an extension of
Absolute Truth in the relative material world. It partakes of the
absolute qualities of Absolute Truth, but these qualities are
only reflected, not innate. The school of Vednta is the form;
Absolute Truth is the essence. Without the essence the form is
useless. Without the self-realized teacher, the school is simply
another relative manifestation, for the teacher is the
representative of Absolute Truth. The student must be careful
not to confuse the form with the essence. The great value of
association with a self-realized soul is described in the
following statement of Bhagavad-gt (4.34):
tad viddhi praiptena paripranena sevay
upadekyanti te jna jninas tattva-darina

97
Just try to learn the truth by approaching a spiritual master.
Inquire from him submissively and render service unto him.
The self-realized soul can impart knowledge unto you because
he has seen the truth.
The students association with the teacher may be in person, or
it may be through a more advanced student, or even through a
medium such as a recording or a book. The potency of
Absolute Truth is such that it may be transmitted through any
medium without change. The important thing is the degree of
realization of the teacher, since the student cannot attain any
realization beyond that of his teacher.
While the qualifications for successful study of Vednta may
seem daunting, they are easily acquired by one who chants the
Holy Name of the Lord:
japyenaiva ca sasiddhyad
brahma ntra saaya
kuryd anyan na v kuryn
maitro brhmaa ucyate
Whether he performs other rituals and duties or not, one who
perfectly chants mantras glorifying the Supreme Personality of
Godhead should be considered a perfect brhmaa, eligible to
understand the Supreme Lord. [Manu-sahit 2.87]
yan-nmadheya-ravanukrtand
yat-prahvad yat-smarad api kvacit
vdo 'pi sadya savanya kalpate
kuta punas te bhagavan nu darant
To say nothing of the spiritual advancement of persons who
see the Supreme Person face-to-face, even a person born in a
family of dog-eaters immediately becomes eligible to perform
Vedic sacrifices if he once utters the Holy Name of the

98
Supreme Personality of Godhead or chants about Him, hears
about His pastimes, offers Him obeisances or even remembers
Him. [rmad-Bhgavatam 3.33.6]
For a detailed explanation of the potency of the Holy Name,
please see the Preface to our book r Viusahasranma
published by Harinam Arts Press.
Transcendental knowledge
The motivation of the student of Vednta is crucial to proper
understanding. Generally, three kinds of persons inquire into
Absolute Truth: those who have performed all kinds of
religious duties faithfully, and have come to realize the
limitations of institutionalized religion and ritualized spiritual
practices; those who compassionately desire the greatest
benefit for all living beings; and those who have tasted the bliss
of meditation and want to completely renounce the activities of
this world to attain full self-realization of Absolute Truth.
People who have performed all kinds of religious rituals and
duties gradually come to understand that beyond the rote
performance of canonical ritual, there is an inexpressible
essence of Absolute Truth. Nevertheless they also experience
the inability of such practices to grant more than a hint of this
Truth. Therefore they embark on a search for a higher
teaching, and if they are sincere, are awarded the opportunity
to inquire into Absolute Truth from a realized teacher.
Those who are involved in teaching, counseling, healing,
philanthropy and other forms of welfare work gradually come
to understand the limitations of such relative assistance. It is
said that one can give a hungry man food, and that will satisfy
him today. But teach him to cook, and that will satisfy him for

99
life. Similarly, those who perform relative welfare can see that
they cannot provide permanent relief from suffering in that
way. Therefore they begin to inquire into Absolute Truth to
find a permanent solution to the problems of life, both for
themselves and others.
Fortunate people who have attempted to experience Absolute
Truth through meditation may also come to understand that
without proper guidance and a rich fund of transcendental
knowledge, they can make but little progress. Their hit-and-
miss experiences of meditation have convinced them that there
is a higher reality, but they also realize their own inability to
attain steady and complete realization of it. Therefore they also
begin the search for a qualified teacher to initiate them into the
mysteries of Absolute Truth.
According to their own respective abilities, these three kinds of
students indirectly understand the nature of Absolute Truth.
By their independent efforts they eventually become purified
enough to attain the association of a self-realized teacher. Once
they enter the esoteric school of the teacher, they can continue
to make progress until they have attained full realization of
Absolute Truth, and their quest is successful.
These three types of aspirants hold in common the experience
that relative methods of approaching Absolute Truth are
doomed to failure. While many methods of enhancing
knowledge and mitigating suffering exist in the relative world,
all of them are limited and temporary. Material welfare work,
conventional religious piety and even meditation cannot
provide the full degree of self-realization that all beings
existentially crave without transcendental knowledge,
initiation into the living tradition of Vednta and the personal

100
guidance of a self-realized soul. They do not contain the most
nourishing food of Absolute Truth.
Therefore the practical study of Vednta begins from
transcendental knowledge. The first item of transcendental
knowledge is that insufficient relative methods provide only
limited and temporary results, and to obtain the perfection of
Absolute Truth requires methods that are directly absolute.
Therefore one should fill his intelligence with the
transcendental knowledge described by the absolute
nomenclature of Vednta. We will discuss this point very
elaborately in later sections of this book.
We remind the student again that simply understanding the
difference between the relative and the absolute, and
developing the qualifications of a student of Vednta as
described above, is insufficient to realize Absolute Truth.
However, if one attains the association of a self-realized soul
and follows his instructions, then this transcendental
realization, ordinarily impossible to attain, becomes easy.
Absolute nomenclature
The first and most important principle of the philosophy of
Vednta is the nomenclature of Absolute Truth. Certain verbal
formulas called mantras contain the potencies of Absolute
Truth, and by being initiated into and practicing these mantras,
one can realize the qualities of Absolute Truth within oneself.
It may be difficult for the person educated in the relative
conceptions of symbology and semantics to comprehend the
idea of an absolute nomenclature. In relative existence, all
words and symbols are different from the phenomena they

101
represent. For example, one can repeat the word water as
much as one likes, but this will not quench his thirst.
Even terms intended to denote various aspects of the Absolute
Truth commonly are defined in terms of relative existence, and
are therefore actually relative terms. For example, the
Cambridge International Dictionary of English defines God as (in
esp. Christian, Jewish and Muslim belief) the being which
made the universe, the Earth and its people and is believed to
have an effect on all things. Note that here God is defined
entirely in terms of relative existence, i.e. the material creation.
However, there does exist a class of absolute terminology that
has no referent in relative existence whatsoever, and these
terms are the nomenclature of Absolute Truth. In keeping with
the undifferentiated quality of absolute existence, these terms
are nondifferent from the Absolute Truth they describe.
Experience shows that meditating on the transcendental
sounds of mantra can induce realization of Absolute Truth in
properly trained practitioners.
The nomenclature of Absolute Truth is a large subject, to
which we have devoted several books. For the purposes of this
discussion, the nomenclature of Absolute Truth may be
understood to consist of words that have no relative referent.
In the following sections we present and explain many specific
examples.
The origin of everything
Absolute Truth is the origin of everything, both in the absolute
and relative realms. The creation, maintenance and destruction
of the relative world occur completely within the context of the
eternal existence of Absolute Truth.

102
atha kasmd ucyate brahmeti bhanto by asmin gu
From whom has this universe become manifest? From
Brahman, who possesses an abundance of exalted
transcendental qualities. [ruti-stra]
Since the relative world is an effect, Absolute Truth alone is its
cause. The first cause of the relative world cannot be found
within the relative existence itself, therefore speculative
theories of the origin of the universe attempt to place it in some
hypothetical ancient period when conditions were, somehow,
different than at present. Nevertheless, matter or energy can
never be the cause of itself, since its very existence requires the
pre-existence of consciousness, intelligence, space and time,
which no theory of the relative realm can explain.
The only explanation for the relative world that makes sense is
that it emanates from Absolute Truth, exists within Absolute
Truth and is reabsorbed into Absolute Truth at the end.
Absolute Truth is described in Vednta philosophy as bhma,
all-pervading, and tm, consciousness or soul. And in the
description of Absolute Truth as the source of everything,
Vednta-sutra uses the word yata, from whom.
janmdy asya yata
Brahman is He from whom everything emanates. [Vednta-
sutra 1.1.2]
Therefore in the ultimate issue, Absolute Truth is not only all-
pervading, but also conscious and personal. Actually, it is not
possible that Absolute Truth is impersonal, because Absolute
Truth is the source of everything, including persons. And how
can the source of persons be without the quality of personality?
Of course, in the case of Absolute Truth it is quite possible to
be personal and impersonal at the same time without any

103
contradiction, and we will explore this paradox more fully in
later sections.
Absolute Truth as a transcendental Supreme Person emanates
everything, maintains the existence of everything, and
reabsorbs everything relative when it becomes unmanifest. As
such, Absolute Truth contains all qualities of all
manifestations. Vednta philosophy calls the reservoir of all
qualities Brahman. In this work we use the term Brahman
interchangeably with Absolute Truth.
Brahman also indicates an eternal, conscious, unconditionally
existing person. Vednta-sutra uses the term Brahman to
indicate the Supreme Personality of Godhead. We therefore
prefer Brahman to the Western theological term God because
as described above, God is defined in terms of the relative
existence, whereas Brahman explicitly indicates Absolute
Truth without any referent to relative existence.
Brahman, then, or Absolute Truth is the only subject matter of
Vednta. Regarding Brahman, the Vedic literature states:
yo vai bhma tat sukha nnyat sukham asti bhmaiva
sukha bhmatveva vijijsitavya
The Supreme Personality of Godhead is the source of genuine
happiness. Nothing else can bring one actual happiness. Only
the Supreme Personality of Godhead can bring one happiness.
For this reason one should inquire about the Supreme
Personality of Godhead. [Chndogya Upaniad 7.25.1]
tm v are draavya rotavyo mantavyo
nididhysitavyo maitreyi

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O Maitrey, one should see, hear, remember, and inquire
about the Supreme Personality of Godhead. [Bhad-rayaka
Upaniad 2.4.5]
tam eta vednuvacanena brhma vividisanti
yajena dnena tapasnaanena
The brhmaas strive to understand the Supreme Personality
of Godhead by Vedic study, sacrifice, charity, austerity, and
fasting. [Bhad-rayaka Upaniad 4.4.22]
satyena labhayas tapas hy ea tm samyak
jnena brahmacaryea nityam
By constant truthfulness, austerity, transcendental
knowledge, and austerity, one becomes eligible to associate
with the Supreme Personality of Godhead.
[Muaka Upaniad 3.1.5]
Therefore we who are suffering an uncertain existence in the
relative world can derive all benefit from inquiring into
Brahman or Absolute Truth, for Brahman, as the Supreme
Personality of Godhead, is the reservoir of all desirable
qualities, up to and including complete independence from the
relative existence. These qualities are imbibed through
transcendental knowledge of Absolute Truth.
The process of self-realization
Knowledge is of two kinds, direct and indirect. Direct knowledge
is gathered through the senses, and indirect knowledge is
obtained from authorities such as the spiritual teacher and
scriptures such as Vednta-sutra and the Vedas. In relative
consciousness, we cannot have direct knowledge of Absolute
Truth, but we can gain indirect knowledge of Brahman through
spiritual authorities.

105
However, by performing the process to attain Brahman received
through the process of indirect knowledge, we uncover our
original absolute consciousness and perceive Absolute Truth
directly through absolute senses. In this way we come to direct
knowledge of Brahman, the Supreme Personality of Godhead
and also become cognizant of our real identity.
For, while the Supreme Personality of Godhead is certainly the
Supreme Brahman, the dependent living entities emanated from
Him also have the qualities of brahman such as consciousness,
desire, will, perception, action and intelligence. Therefore we are
also brahman, but we are not identical with the Supreme
Brahman. Rather, we living beings are subordinate emanations
of the Supreme Brahman. Because we are only infinitesimal
individual emanations of brahman, out of ignorance of our real
nature our original absolute identity has become covered by
relative existence in the form of the temporary material mind
and body.
pthag-tmna prerita ca matv
juas tatas tenmtatvam eti
When one understands that the Supreme Personality of
Godhead and the individual spirit souls are eternally distinct
entities, then he may become qualified for liberation, and live
eternally in the spiritual world. [vetvatara Upaniad 1.6]
By associating with the qualities of Absolute Truth through the
process of transcendental sound vibration, we can free
ourselves from all relative limitations, uncover our original
absolute nature and join the Supreme Brahman in eternal
existence, in the absolute world. This is the aim of Vednta
philosophy and indeed, of all the yoga practices given in the
Vedas.

107
Conclusion
LTHOUGH we have covered a lot of
ground in this short book, still we have
only scratched the surface of the immense
wealth of transcendental wisdom in the
Esoteric Teaching. The Teaching contains
complete knowledge of everything
knowable. How richly the Esoteric
Teaching deserves its title of the King of Knowledge: that
knowledge, once knowing which there is nothing more to be
known.
Vednta, or the end of knowledge, is complete knowledge of
the Absolute Truth. To realize Vednta as an absolute state of
consciousness, wherein the solution to all problems and the
nature of complete knowledge of the Complete Whole is
intuitively obvious, is the aim of the Esoteric Teaching. This
Teaching utilizes the spiritual potency of transcendental sound
vibration to cleanse the mirror of the mind, until all
misconceptions are washed away. In that wonderful state, the
doors of spiritual perception are opened to reveal the Absolute
Truth that is the real objective of every living entity.
This is the lofty goal toward which all of us are working,
whether we realize it or not. This Absolute Truth is the most
gratifying nourishment for the inquisitive intelligence of the
soul. By constitution, we cannot be satisfied with faulty
speculative explanations referencing the temporary things of
this material world; we are spiritual beings, and only spiritual
knowledge will satiate us. Therefore by the force of our own
nature, we will have to seek out this Absolute Truth, and in

108
this world, the only reliable source of that Absolute Truth is
the Esoteric Teaching.
One can only learn the Esoteric Teaching by personal
association with someone who has realized it for himself.
Therefore, one must search for a self-realized Master Teacher
of the Absolute Truth, a member of the Esoteric Circle who is
well-situated in the disciplic lineage of the Esoteric Teaching.
This search for the Absolute Truth will unlock the mysterious
Gate of Association that leads to becoming a bona fide
Candidate for initiation into the Absolute Truth.
This path, and no other, leads to complete cessation of the
miseries of material life. As we have elaborately discussed in
the beginning of this book, the Esoteric Teaching displays all
the characteristics of the Absolute Truth sought for millennia
by the wise. Then why are the representatives of this Teaching
on this earth not overwhelmed by applicants for
apprenticeship in its recondite mysteries?
This indeed is a great wonder. If complete relief from material
misery is available, then why do so few tread the clear path of
wisdom that leads to it? Why is the Esoteric Teaching an open
secret? The answer is twofold. First, the Esoteric Teaching,
while simple in essence, is by no means easy. Many have tried
to scale its heights, and failed. They are the better for
experience, no doubt, and will rise higher next time. But the
Esoteric Teaching is far from easy.
Second, the invisible gates that close the Esoteric Teaching off
from the mainstream of deluded humanity open only for those
who are pure in heart. One who is impure cannot be trusted
with the great power that such deep wisdom affords. Therefore
the only successful path is that one which is marked out in the
Teaching itself, namely to take wholehearted shelter of the
Conclusion

109
Master Teacher, hear from him and serve him, and by this
process of purification become qualified to receive the
powerful secrets of the Teaching.
Unless one surrenders himself to a qualified Teacher, he will
become lost in the illusions of his own mind, leading inevitably
to defeat. The experienced guide is necessary to reach the top
of the mountain. Otherwise the fastness of the heights will
claim yet another victim of their own ignorance and egoism.
The diseases of imperfect character have to be overcome, and
the self-realized Master Teacher is the only physician with the
infallible cure. No other path leads to the highest success.
Therefore once one has realized the necessity of approaching
the Esoteric Teaching, he must seek out the authentic Master
Teacher without delay. Yet here is another conundrum: for the
ignorant person, to recognize such a great soul from the
masses of pretenders is impossible. There are so many phony
spiritual teachers, who will lead the aspirant astray and waste
his time.
The only solution is to pray earnestly to the Supreme Lord to
send a genuine Teacher, otherwise we will surely err. But once
the Teacher appears, one must be careful to honor him
properly, or the opportunity may be lost. These are the greatest
pitfalls on the way to perfect wisdom.
Knowledge is always highly esteemed, but the quality of our
knowledge determines both its value and its limitations. These
in turn govern our destiny and the heights we can reach. The
best knowledge is the Esoteric Teaching, for it leads to direct
personal realization of the Absolute Truth. The Absolute Truth
actually reveals itself in the heart of one who is sincere and
pure. This is our only hope, and this is the greatest path of

110
wisdom to which anyone may aspire. This is the Esoteric
Teaching.

111
Appendix A
The Holy Name
of the Lord
HIS temporary material existence is full of
suffering. Everyone in this world is suffering
from the problems of material life. There is no
exception. The root cause of the suffering of
material existence is constant transmigration
of the soul from one body to another.
Even if one does not accept the truth of reincarnation, still it is a
fact that we take birth in an infant body, then transmigrate from a
baby body to the body of a child, to an adolescent body, then to an
adult body, to a middle-aged body, and at last to the body of an
old man or woman. Finally the present body is subjected to death.
Yet through all these transformations or transmigrations, the
identity of the living entity remains the same. So transmigration
of the soul to different bodies happens even within this life.
Everyone experiences that these changes of body are causes of
suffering to the embodied living entity.
We do not want to suffer, nor do we want to transmigrate to
different material bodies. We do not want our consciousness or
activities to change, our relationships to end or our bodies to die.
By nature we are free, eternal, blissful spiritual beings. We
naturally desire to have an eternal existence in a perfect body full
of knowledge and pleasure. We want to expand our activities and
enjoyment unlimitedly in an atmosphere of freedom,
understanding and love. This is our real spiritual nature.

112
But at present our eternal spiritual nature is covered by a
temporary material body. By the laws of nature we are not free,
for the type of body we inhabit and its stage of bodily existence
condition our experience in every way. In material existence, our
bodily condition totally determines our range of action, thought
and consciousness.
Like every material phenomenon, the body goes through the
stages of creation, gestation, birth, growth, production of
byproducts, deterioration and death. One may have performed
good works and consequently find oneself in a relatively
comfortable material condition, or one may be in an unfortunate
condition due to impious activities. But no matter what kind of
karma one may have created for oneself, the universal sufferings
of birth, old age, disease and death are as inevitable as they are
abominable.
This conditional life of suffering in material existencethe
involuntary repetition of birth, old age, disease and deathis
called sasra. Sasra is uncontrollable, like a blazing forest fire.
A forest fire ignites automatically by lightning, and to extinguish
it is beyond human power. The raging forest fire can be
extinguished only by another natural force, when there is an
ample downpour of rainwater. We are helpless before the
powerful manifestations of material nature like forest fires and
rainstorms. No one can stop them.
Similarly we are helpless to stop the suffering of sasra, unless
we are fortunate enough to receive the mercy of God in the form
of His Holy Names. Sasra-dvnala-lha-loka-trya kruya-
ghanghanatvam. Like the cooling downpour of rain from a storm
cloud, hearing the Holy Names of the Lord from the self-realized
spiritual master and chanting them offenselessly extinguishes the
Appendix A: The Holy Name of the Lord

113
blazing fire of sasra by eliminating the root cause of material
suffering.
These Holy Names are the remedy for the suffering of materially
conditioned existence. They are so powerful that anyone who
simply hears or chants them regularly, with faith, becomes
relieved of all material suffering. How is this possible? By the
power of transcendental sound. Any terminology indicating God
or the Supreme is not an ordinary sound vibration of this material
world. Viu or God is the Supreme Absolute Truth. The unique
quality of the Absolute is that everything connected to Him, such
as His Names, forms, abode, pastimes, associates, and the
narration of His glories, is also on the same absolute platform.
o pram ada pram ida prt pram udacyate
prnsya pram dya pram evvaiyate
May we invoke auspiciousness by offering our respectful
obeisances unto the Supreme Lord. The Personality of Godhead is
perfect and complete, and because He is completely perfect, all
emanations from Him, such as this phenomenal world, are
perfectly equipped as complete wholes. Whatever is produced of
the Complete Whole is also complete in itself. Because He is the
Complete Whole, even though so many complete units emanate
from Him, He remains the complete balance. [r opaniad,
Invocation]
Since He is absolute, His Holy Names are also absolute. Therefore
the Holy Names of Viu or Ka are identical in spiritual
quality and potency with Ka (God) Himself. Like Him, they are
complete and perfect. Since Ka and His Holy Names are
identical in properties and power, His Holy Names are eternally
pure and immune to all material contamination. More than that,
they embody the purifying and enlightening power of Godhead in
the form of transcendental sound. The Lord is personally present

114
in the transcendental sound of His Holy Names. The association
of the Supreme Lord is indescribably blissful; it bestows spiritual
opulence and causeless knowledge of the Absolute Truth.
Therefore we can be relieved of all material difficulties simply by
chanting these beautiful Holy Names of the Lord.
Unfortunately, otherwise intelligent people who are bewildered
by the complex combination of anxieties and suffering in material
existence often find it difficult to appreciate the simple process of
chanting the Holy Names, which is free from all anxiety. They
cannot comprehend that there can be a class of absolute
nomenclature beyond limited, relative knowledge and temporary
conditional existence.
Any name that represents a temporary object of this material
world may be subjected to critical arguments, inductive
speculation and experimental verification. Thus all relative
conclusions created by material mental speculation are subject to
uncertainty. But in the absolute world a person and his name, the
fame and the famous, the actor and the act are identical. Similarly
the qualities, pastimes, abode, associates, Names and everything
else pertaining to the Absolute Supreme Personality of Godhead
are also spiritual and absolute in quality. This is transcendental
knowledge beyond all uncertain processes of inductive
speculation. And since this absolute knowledge is received
through the descending process of parampar, or disciplic
succession from the Lord Himself, there is no uncertainty or
speculation. This is the eternal, unchanging Absolute Truth.
Actually, the Holy Name is the Supreme Personality of Godhead
Himself, manifesting as a transcendental vibration. The Holy
Name is completely different from material sound: golokera prema-
dhana, hari-nma-sakrtana. The transcendental vibration of
chanting the Holy Names descends from the spiritual abode of

115
Ka. Materialists who are addicted to experimental knowledge
and so-called scientific method have difficulty placing their faith
in the chanting of the Holy Names. Nevertheless it is a fact that
one can be freed from all material suffering simply by chanting
the Holy Names without offense. Let anyone who doubts this
assertion subject it to their experimental verification by chanting
regularly according to the prescribed process and carefully
observing the result.
The spiritual world is called Vaikuha, which means without
anxiety. In material consciousness everything is uncertain and
temporary, and therefore everyone is full of anxiety (sa-kuha). In
the spiritual world Vaikuha, everything is known and certain
by the causeless mercy of the Lord. Birth, old age, disease and
death are nonexistent there, and therefore everyone there is free
from all anxiety. Chanting the Holy Names gives us the
opportunity to transfer our existence to the Vaikuha world,
where we can exist eternally without any suffering. This occurs as
soon as we change from the material conditioned platform of
consciousness to blissful Vaikuha consciousness through
chanting the Holy Names.
Unfortunate people in material consciousness are not very
enthusiastic to chant the Holy Names of the Lord, just as a patient
suffering from jaundice does not relish the taste of sugar candy,
even though sugar candy is the specific medicine for jaundice.
Nevertheless, chanting the Holy Name of the Lord is the only
effective remedy for ending the material suffering of the
conditioned soul. Although chanting the Holy Name of the Lord
may not be very palatable for people suffering from the disease of
material existence, anyone who wants to be cured of the material
disease must do it with great care and attention.

116
Even among people who accept the spiritual path, there are many
who are frustrated by pursuing processes of self-realization that
are impractical in this fallen, contaminated age. In the present age
the vibration of the Holy Names of the Lord is the only yoga
process that can actually help one attain a transcendental position,
beyond all material contamination.
harer nma harer nma harer nmaiva kevalam
kalau nstyeva nstyeva nstyeva gatir anyath
Chant the Holy Name [in the neophyte stage], chant the Holy
Name [in the clearing stage], certainly you must chant the Holy
Name [in the liberated stage of life] constantly. In the Age of Kali
there is no other way [by the austere yoga practices recommended
for the Satya-yuga], no other way [by the elaborate Vedic
sacrifices recommended for the Treta-yuga], no other way [by the
opulent Deity worship recommended for the Dvrapa-yuga] to
attain the ultimate destination [of the personal association of the
Lord]. [Bhan-nradya Pura]
For progress in spiritual life, the Vedic scriptures recommend
austerity and meditation in Satya-yuga, sacrifice for the
satisfaction of Lord Viu in Treta-yuga and gorgeous worship of
the Lord in the Temple in Dvpara-yuga, but in the Age of Kali
one can achieve spiritual progress only by chanting the Holy
Name of the Lord. This is confirmed in many scriptures. For
example, in rmad-Bhgavatam (12.3.51) it is said,
kaler doa-nidhe rjann asti hy eko mahn gua
krtand eva kasya mukta-saga para vrajet
In the Age of Kali there are many faults, for people are subjected
to many miserable conditions, yet in this age there is one great
benediction: simply by chanting the Hare Ka mah-mantra one

117
can be freed from all material contamination and thus be elevated
to the spiritual world.
The Nrada-pacartra also praises the Hare Ka mah-mantra as
follows:
trayo veda a-agni chandsi vividh sur
sarva akarntastha yac cnyad api v-mayam
sarva-vednta-srrthah sasrrava-traa
The essence of all Vedic knowledgecomprehending the three
kinds of Vedic activity [karma-ka, jna-ka and upasna-
ka], the chandas, or Vedic hymns, and the processes for
satisfying the demigodsis included in the eight syllables Hare
Ka, Hare Ka. This is the reality of all Vednta. The chanting
of the Holy Name is the only means to cross the ocean of
nescience.
Similarly, the Kali-santaraa Upaniad states,
hare ka hare ka ka ka hare hare
hare rma hare rma rma rma hare hare
iti oaaka nmn kali-kalmaa-nanam
nta parataropya sarva-vedeu dyate
Hare Ka, Hare Ka, Ka Ka, Hare Hare; Hare Rma,
Hare Rma, Rma Rma, Hare Harethese sixteen names
composed of thirty-two syllables are the only means to counteract
the evil effects of Kali-yuga. In all the Vedas it is seen that to cross
the ocean of nescience there is no alternative to the chanting of the
Holy Name.
r Mdhvcrya, in his commentary upon the Muaka Upaniad,
quotes the following loka from the Nryaa Sahit:

118
dvparyair janair viu pacartrais tu kevalai
kalau tu nma-mtrea pjyate bhagavn hari
In the Dvpara-yuga one could satisfy Ka or Viu only by
worshiping Him gorgeously according to the pacartrik [Deity
worship] system, but in the Age of Kali one can worship and
satisfy the Supreme Personality of Godhead Hari only by chanting
His Holy Name.
Since the Holy Name can deliver the conditioned soul from all
material suffering, it is called sarva-mantra-sra, the essence of all
Vedic hymns. However, one should receive the Holy Name from
the pure devotee who is fully engaged in the loving devotional
service of the Lord. One who has a merely academic interest in
religion, or who poses as a great spiritual teacher merely for the
sake of transient name, fame, profit and cheap adoration from the
innocent public, cannot impart the real thing.
The Holy Name is most effective when heard from a self-realized
teacher situated in the parampar (disciplic succession) from Ka
Himself:
eva parampar-prptam ima rjarayo vidu
This supreme science was thus received through the chain of
disciplic succession, and the saintly kings understood it in that
way. [Bhagavad-gt 4.2]
A self-realized spiritual master is not an ordinary human being,
but is fully qualified to act as the representative of the Supreme
Personality of Godhead. How to approach such a spiritual master
is also described:
tad viddhi praiptena paripranena sevay
upadekyanti te jna jninas tattva-darina

119
Just try to learn the truth by approaching a spiritual master.
Inquire from him submissively and render service unto him. The
self-realized soul can impart knowledge unto you because he has
seen the truth. [Bhagavad-gt 4.34]
One should fully accept all these merciful scriptural instructions
of the Lord as ones purpose in life to quickly perfect ones self-
realization and put an end to all misery.
Hearing and chanting the Holy Names of the Lord is the only
effective medicine for the disease of material suffering. Anyone in
material conditioned existence can cleanse his consciousness from
all material contamination and find relief from all misconceptions
by this simple process (ceto-darpaa-mrjanam). Avidy or
ignorance is simply a misconception about one's actual spiritual
identity. This misconception provides the foundation for ahakra,
or false ego within the heart.
The real cause of all our suffering is the contamination of material
identification within the heart. If we cleanse our heart, if we
cleanse our consciousness of this false identification with
temporary material designations, the material disease can no
longer affect us. This is actual self-realization. The chanting of the
Holy Names of the Lord quickly cleanses the consciousness and
heart from all misconceptions, and the ever-fresh taste of
transcendental nectar arises spontaneously within the mind. It is
both easy and beneficial. By chanting the nectarean Holy Names,
one is immediately freed from the blazing fire of material
existence by the blissful personal association of the Lord.
Therefore one should chant the Holy Name of the Lord as a
regular daily practice. In fact, we should make this chanting our
primary spiritual practice, as recommended by the authorities
quoted above. One can chant whatever Holy Name of God
inspires ones faith. All His Holy Names are identical in potency.

120
Therefore whether one chants Hare Ka, Jesus Christ or Allah,
Govinda, Jehovah or another Holy Name, he will get the same
result.
The Holy Name may be chanted quietly as a personal spiritual
practice, or congregationally as a group. Quiet chanting is called
japa, and it is usually done with beads, similar to a rosary, for
counting the number of mantras chanted. It is advisable to start
with a small number of rounds on ones beads, and increase
gradually. Congregational chanting, or sakrtan, should be
performed with musical instrumentsdrums, cymbals or any
nice instrumentationand ecstatic dancing. Everyone should be
welcome to participate without any distinction whatsoever. After
congregational chanting, one should serve nice vegetarian
refreshments offered to the Supreme Lord. This simple practice
makes ones life perfect, and after this life one is sure to attain the
spiritual world. That is the final conclusion of all bona fide
Scriptures of the world.
Avoiding Offenses to the Holy Name
The bliss of the Holy Name is the highest benediction. The limited
happiness of wealth, sense enjoyment, piety or even liberation
cannot compare with it. Anything one may desire is obtainable
from the Holy Name, for there is no difference between the Holy
Name and Ka Himself. All the Vedic scriptures confirm this.
Real happiness, peace, and relief from all difficulties are easily
obtainable by nma-bhajan, and this result is eternal.
If this is so, then why do we need to chant again and again? There
is no imperfection or fault in the Holy Name, and His purifying
effect is certain and immediate. But like intoxicated elephants,
after we bathe our minds and hearts by chanting, we again smear
them with the mud of our attachments and desires. As

121
conditioned souls we have a tendency to fall down into material
consciousness. We must not only learn the art of chanting nicely,
but also of clearing the mentality that habitually contaminates the
eternal bliss that is its natural result.
Avoiding nma-aparha or offenses to the Holy Name is the only
way to retain the eternal benedictions of chanting. rla Jva
Gosvm, one of the founders of our disciplic lineage, instructs
that we should chant the Holy Name of the Lord continuously
and loudly, and it should be performed offenselessly, as
recommended in the Padma Pura.
One can be delivered from the effects of all sins by surrendering
himself unto the Lord. One can be delivered from all offenses at
the feet of the Lord by taking shelter of His Holy Name. But one
cannot be delivered if one commits an offense at the feet of the
Holy Name of the Lord, for chanting the Holy Name is itself the
process of deliverance. Ten such offenses are mentioned in the
Padma Pura.
The first offense is to vilify the great devotees who have preached
about the glories of the Lord. Blasphemy of the pure devotees is
the most serious of the offenses that deprive us of the benefit of
chanting. The self-realized pure devotee is not an ordinary human
being, but is an authorized representative of the Supreme Lord r
Ka. As such, he has the power to award pure devotional
service to Ka, which is the key to spiritual liberation and
eternal happiness. No one in material consciousness can
understand the inner mental state, actions or values of a pure
devotee. Therefore one should not regard the pure devotee with a
critical or envious attitude, since this can place formidable
obstacles in ones path of spiritual advancement. It is better not to
become too familiar with the pure devotee, but to maintain some

122
formality of respect with him. This will help prevent us from
committing offenses by cultivating a service attitude.
The second offense is to see the Holy Names of the Lord in terms
of worldly distinction. The Lord is the proprietor of all the
universes, and therefore He may be known in different places by
different Names, but that does not in any way qualify the fullness
of the Lord. Any nomenclature that is meant for the Supreme
Lord is as holy as the others because it is meant for the Lord. All
the transcendental Holy Names are as powerful as the Lord, and
there is no bar for anyone in any part of the creation to chant and
glorify the Lord by the particular Holy Names of the Lord as they
are locally understood. All of His Holy Names are absolute and
all-auspicious, and one should not distinguish among different
Holy Names of the Lord as one does with material objects and
their names.
The third offense is to neglect the orders of the authorized cryas
or spiritual masters. There are many authorized spiritual masters
in the disciplic lineage or parampar, and all of them have given
wonderful instructions capable of saving the entire world. If we
follow these instructions we will be benefited, even if we do not
understand them. For example, the Vaiava spiritual masters are
unanimous in their glorification of worship of the holy tuls plant
as a means to achieve pure devotional service. It does not matter
if one cannot understand how offering prayers and water to a
plant can bestow spiritual advancement. If we follow the
instruction without argument, we will gain the benefit. When we
become spiritually qualified, Ka will reveal the purpose of all
devotional instructions and practices from within our hearts. Our
duty is to follow in the footsteps of the great souls in Ka
consciousness.

123
The fourth offense is to vilify the scriptures or Vedic knowledge.
Although there are many statements in the scriptures that are
difficult for us to comprehend, we should not adopt a critical
attitude because these are not ordinary books. The rmad-
Bhgavatam tells us that the Vedas are originally manifested from
the breathing of the Supreme Lord Nryaa. And in Bhagavad-
gt, Ka declares that He alone is the true knower of the deep
import of the Vedas. The Vedic literature is extremely elevated
and pure. Its purpose is the salvation of all living entities from the
suffering of material existence. Thus it is meant for our eternal
benefit, and we should be careful not to underestimate its value.
The fifth offense is to define the Holy Name of the Lord in terms
of one's mundane calculation. The Holy Name of the Lord is
identical with the Lord Himself, therefore one should understand
the Holy Name to be nondifferent from Him. We have discussed
this point elaborately with evidence from the Vedic scriptures in
the Preface of this work. Nevertheless, in the beginning stage of
devotion, it is often difficult to see how this is so. The best policy
is to accept provisionally that the Holy Name of the Lord is
identical with Him, on the strength of the word of the great souls
who have passed this truth down to us, and trust that when we
are sufficiently purified we will be able to realize it for ourselves.
The sixth offense is to interpret the Holy Name. The Lord is not
imaginary, nor is His Holy Name. There are persons with a poor
fund of knowledge who think the Lord to be an imagination of the
worshiper and therefore think His Holy Name to be imaginary.
Such a chanter of the Name of the Lord cannot achieve the desired
success in the matter of chanting the Holy Name. There is no
material significance or hidden meaning to the Holy Names of the
Lord. To speculate otherwise is offensive. The real truth about the
Holy Name of the Lord is extensively discussed in the authorized
Vedic scriptures. No other interpretation is needed.

124
The seventh offense is to commit sins intentionally on the strength
of the Holy Name. In the scriptures it is said that one can be
liberated from the effects of all sinful actions simply by chanting
the Holy Name of the Lord. One who takes advantage of this
transcendental purification, yet continues to commit sins on the
expectation of neutralizing their effects by chanting the Holy
Name of the Lord, is the greatest offender at the feet of the Holy
Name. Such an offender cannot purify himself by any other
method of purification. In other words, one may be sinful before
chanting the Holy Name of the Lord, but after taking shelter in
the Holy Name of the Lord and becoming immune, one should
strictly restrain from committing further sinful acts with a hope
that chanting the Holy Name will give him protection.
The eighth offense is to consider the Holy Name of the Lord and
His chanting method to be equal to some material auspicious
activity. There are various kinds of good works for material
benefits recommended in the scriptures, but the Holy Name and
His chanting are not merely auspicious holy services.
Undoubtedly the Holy Name is holy service, but He should never
be utilized for such selfish purposes. Since the Holy Name and the
Lord are one and the same, one should not try to bring the Holy
Name into the service of mankind. The point here is that the
Supreme Lord is the Supreme Enjoyer. He is no one's servant or
order supplier. Since the Holy Name of the Lord is identical with
the Lord, one should not try to utilize the Holy Name for one's
material benefit. The real purpose of chanting the Holy Name is
to attain pure devotional service to the Lord.
The ninth offense is to instruct those who are not interested in
chanting the Holy Name of the Lord about the transcendental
nature of the Holy Name. If such instruction is imparted to an
unwilling audience, this act is considered to be an offense at the
feet of the Holy Name. The reason for this is that by forcing the

125
issue, one has created a bad impression in the minds of the
audience about the Holy Name. This impediment will delay their
acceptance of the chanting process and can lead to offenses
against devotees. Since the Holy Name is meant for the spiritual
benefit of the living entities, preaching the glories of the Holy
Name to an unwilling audience goes against the Lords actual
purpose for manifesting the Holy Name in human society.
The tenth offense is to become uninterested in or inattentive to the
Holy Name of the Lord, neglecting ones chanting even after
understanding the wonderful transcendental nature of the Holy
Name. The effect of chanting the Holy Name of the Lord is
liberation from the conception of false egoism. False egoism is
thinking oneself to be the enjoyer of the world and thinking
everything in the world to be meant for one's enjoyment. The
whole materialistic world is moving under the false egoism of I
and mine, but the factual effect of chanting the Holy Name is to
become free from such misconceptions. If one begins the chanting
process but then stops due to a mundane conception of life, this is
an offense. One should maintain chanting and hearing the Holy
Name of the Lord continuously, until the process of purification is
complete.
The best protection against committing offenses to the Holy
Name of the Lord is to have firm faith in the instructions of the
scriptures and of ones personal spiritual master. One should
continue the regular daily chanting of the Holy Names of the Lord
with patience, diligence and enthusiasm. It is wonderful if one can
accept initiation from a bona fide spiritual master in the disciplic
succession from Ka Himself. If possible one should give up all
material activities and join the mission of Lord Caitanya. Lord
Caitanyas process, harinma-saktana, is to chant and hear the
Holy Name, topics related to the glories of the Lord and His Holy
Name, literature such as Bhagavad-gt, rmad-Bhgavatam and

126
Caitanya-caritmrta, and nice songs glorifying pure devotional
service continuously in the association of like-minded devotees,
until the self-effulgent glory of the Holy Name becomes self-
manifest in ones consciousness.
At that point, all the elaborate philosophical instructions of the
scriptures that we have summarized herein are reduced to a
simple matter of experience, and the glories of the Holy Name of
the Lord become self-evident. One who has tasted the full nectar
of the Holy Name automatically avoids the ten offenses to the
Holy Name, and his path to complete spiritual enlightenment
becomes straight and clear.
It is our fond hope that the readers of this volume will apply these
truths and instructions to make their own lives perfect in spiritual
realization. Certainly, anyone who chants the Holy Name of the
Lord even once is a great soul worthy of all respect and praise.
yan-nmadheya-ravanukrtand
yat-prahvad yat-smarad api kvacit
vdo 'pi sadya savanya kalpate
kuta punas te bhagavan nu darant
To say nothing of the spiritual advancement of persons who see
the Supreme Person face-to-face, even a person born in a family of
dog-eaters immediately becomes eligible to perform Vedic
sacrifices if he once utters the Holy Name of the Supreme
Personality of Godhead or chants about Him, hears about His
pastimes, offers Him obeisances or even remembers Him.
[rmad-Bhgavatam 3.33.6]
Once begun, the process of hearing and chanting inevitably
continues, clearing the mirror of the mind of all misconceptions
until the chanter attains the perfection of spiritual realization.
Long before achieving that exalted destination, all material pangs

127
will have been erased by the potent purifying action of the Holy
Name. We wish the reader all good fortune on this most
auspicious progressive journey to the most wonderful state of
Christ consciousness or Ka consciousness, the culmination of
the practices of the Esoteric Teaching.

129
Appendix B
Sanskrit Pronunciation
Guide
Vowels
m a Like the a in organ or the u in but
m Like the in fr but twice as long as a
i Like the i in pin
Like the in pque but twice as long as i
3 u Like the u in push
3 Like the in rle but twice as long as u
Like the in Rita but more like French ru
Like but twice as long (trilled)
Like lree, or sometimes lruu
e Like the e in they
ai Like the ai in aisle
m o Like the o in go

130
m au Like the ow in how
Like the nasal n in the French word bon

Like the ha in aha, but only at the end of a line,
otherwise silent. Takes the sound of the preceding
vowel, ex. vpu = v+pu+hu
Consonants
d ka Like the k in kite
kha Like the kh in Ekhart
ga Like the g in give
gha Like the gh in dig-hard
S a Like the n in sing
= ca Like the ch in chair
cha Like the chh in staunch-hearted
ja Like the j in joy
jha Like the geh in hedgehog
> a Like the ny in canyon
< a Like the t in tub
ha Like the th in lighthearted
Appendix B: Sanskrit Pronunciation Guide

131
B a Like the d in dove
" ha Like the dh in red-hot
a
Like the n in not but with the tongue on the roof of the
mouth.
ta Like the t in tub but with tongue against teeth
~ tha Like the th in lighthearted but tongue against teeth
" da Like the d in dove but with tongue against teeth
dha Like the dh in red-hot but with tongue against teeth
na Like the n in nut but with tongue between teeth
pa Like the p in pine
pha Like the ph in uphill
N ba Like the b in bird
bha Like the bh in rub-hard
ma Like the m in mother
ya Like the y in yes
ra Like the r in run
la Like the l in light
H va Like the v in vine

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