When I first came to Adya (as his students call him), many of the people in his sangha had already awoken to their true nature but didn't know where to go from there. “Now what?” was the implicit refrain coming from his students. This book specifically addresses students who are at this point: they already have experienced the dropping away of the sense of self generated by the stream of thoughts, they know they are everything and nothing at the same time, but when they go back into the world they left, it is all so confusing.
One of the virtues of a book of this type is that one can see that his or her experiences post-awakening are common, so the sense that something is wrong with one when one feels only half-awake – belonging, it seems, to neither the enlightened nor the unenlightened world – can be laid down. I highly recommend this book to these people.
For myself, although I am past that stage, I enjoyed Adya's sharing many of his own personal experiences post-awakening. Even though I have heard him talk probably hundreds of times, I had not heard many of these stories before, and others not in this detail. There is also an interview with Adya in the back by the publisher. The questions are very probing and Adya's answers clarify many questions people may have about his teachings.
I am a long time (since 2000) student of Adyashanti, but I prefer him in person, so I don't usually read his books. I like to experience his energy when he's speaking in person. Also, his books seem over-edited to me. Since nearly all his writings are based on oral presentations, I realize that it's necessary to edit the spoken, colloquial language into grammatical written form. But at the same time, it seems that his voice – the particular personality through which the teaching comes – is edited out. I always think when I read his books, “But where is Adya in this?” Of course, people who haven't seen him in person at all, or only a couple of times, won't notice this, but it bothers me.
Another issue with the editing is that the content of this book is very redundant – not so much the topics but the sentences. Instead of trusting a pronoun to serve as a transition from the previous sentence, the whole idea presented just one sentence before is repeated before the additional thought is tacked on. This happens sentence after sentence, paragraph after paragraph. In fact, it feels like padding: without it, the book could have been half as long.
But these are really quibbles. All said, while this isn't really an introduction to Adyashanti's teachings it is an informative follow-up for those already on their way.