The key to the realization of the Way of Divine Communion is that all responsibilities and practices, indeed, the very being, all functions, and the whole life or existence must become conscious, devotional (sacrificial) relationship to the Presence. The Presence is the Real, known through the "emotion" that is the psyche or living being.

The "breathing" of the Presence is direct, from the heart or feeling being, not indirect, via fixation of attention in various extended functions or centers and the resultant inwardness (concentrating, contracting the field of attention, turning in or away from the all-pervading Presence), in which the Presence is reduced to yogically perceived energies or conditions flowing inside the functional form. In such indirect knowledge of the Presence, the Presence is known relative to its effects, not directly, as itself. The practice of the Way of Divine Communion depends on the central capacity of the devotee, not the secondary ability of the yogi or spiritual technician.

Even so, there is a level of technical responsibility that is to be naturally realized by devotees. The practices in the various stages of the Way of Divine Communion and the Way of Understanding are forms of this responsibility. But all practices are to be realized in direct relationship to the intuited Reality, not in indirect, separative, or self-meditative fashion.

In the Way of Divine Communion, the Divine Reality is intuited from the heart (the feeling, psychic being) as all-pervading Presence. That is, the Divine is not thus known from the point of view of body or emotion or mind in themselves, and thus known as an Object that has a specific location, dimension, and center. Rather, the Divine Presence is truly known only when body, emotion, and mind are released into the Presence and cease to create a point of view or independent self position. When the functions of the being are yielded and cease to distract and define the conscious being, then the conscious or feeling, psychic being also ceases to limit and objectify the Real. When the being thus becomes devotion or sacrificial attention to the Divine through service in the form of all actions, then the Divine begins, by Grace, to be felt-intuited as a non-objective (non-Objective) Presence that is not truly describable (since it has no location, no dimensions, no form, and no center), except that it is clearly felt and known, and absorbs the being from the heart under all conditions. The realized Presence of the Divine Reality with which or in which devotees enjoy heart-felt Communion of the entire being, is thus described to be all-pervading rather than specific or limited.

Clearly, Communion with this Presence is realized only through devotion, through service of the whole being. The Presence to which the mind may turn on the basis of mere description and belief is an Object known by the separated body, emotion, and mind.

The practices of the God-Name and the Breath of God thus depend on prior awakening of attention to the all-pervading Presence through devotional service or sacrifice of the being through all actions.

The practice of the Breath of God (and the Name of God) in the Way of Divine Communion is not an intentional esoteric practice of participation in the descending and the ascending vehicles of pyscho-physical life. It is simply the natural process of reception-release. It is not directional or functionally specific. Inhalation involves reception, but not specifically from any direction. Just so, exhalation involves release, but not toward any specific location. The practice is founded upon relationship, through the natural process of reception-release, to the prior (not directional) and all-pervading Divine Presence.

The devotional discipline of the God-Name is that aspect of the Way of Divine Communion that directly involves the mind. It is not mere exercise of the mind, but devotion to the all-pervading Presence with and through mind, whose rootseat is in the heart, not in the head. (Thoughts may appear to arise or be reflected in the head, but mind, the origin of thoughts, is seated and rooted in the heart.)

In this discipline, the mind is released from its separate and separative position as thinker and thoughts outside the heart, in the regions of the head, reflecting what is below and what is above. Rather, it is focused at its root-seat, in and through the heart or psychic, feeling being. Thus, the practice of the God-Name is not thought about God, but simple, conscious, heart-felt recollection, or surrender of thought and mind in the present moment, to the all-pervading Presence that is God or the Divine Reality.

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