Bodily Location of Happiness – The Samadhis of Happiness – Goal Samadhis and Native Happiness

The Bodily Location of
Happiness – Da Free John



Chapter 3: The Transcendental
Current of Love-Bliss


“Goal-Samadhis” and Native


talked about the difference between the sixth stage
realization of the Essence of the self and the Divine
Self-Realization of the seventh stage of life.

Another word for Divine
Self-Realization is the traditional word “Samadhi.” Samadhi,
or conscious and ecstatic identification with the Source or
Condition of conditional existence, is the native
disposition of manifest being. The samadhis that are
proposed as goals in the various paths that seek to solve
the problem of life, and that include savikalpa samadhi (or
absorption in the objects of the higher mind), nirvikalpa
samadhi (or the samadhi of no-mind or transcendence of
mind), and jnana samadhi (or the samadhi of the internal
Essence of self)-these “goal-samadhis,” the proposed goals
of the various stages of life, are conventional states. They
are themselves transcended in Sahaj Samadhi and Bhava
Samadhi, or the samadhis of our natural or native

The fourth, fifth, and sixth stage
traditions in their conventional forms propose various
samadhis as the ultimate goal. Thus, in the fourth stage
conventions, savikalpa samadhi is proposed as the goal, or
absorption via the higher mind in the Divine Form, which is
conceived to be over against oneself and yet a Reality in
which the self can be ecstatically absorbed. In the fifth
stage, forms of savikalpa samadhi are also proposed by some
schools of yoga, but the ultimate goal of the fifth stage is
nirvikalpa samadhi, the transcendence of mind and body via
the ascent of attention. And in the sixth stage the goal
proposed is jnana samadhi, or absorption in and
identification with the self-Essence.

I have criticized the orientation of
the philosophical discipline of the sixth stage as it is
proposed in the traditions of Advaita Vedanta and certain
schools of Buddhism because it is associated with a samadhi
that is not identical to Ultimate Realization or
Enlightenment but rather is limited to absorption in or
exclusive identification with the internal self-Essence, the
essential quality of conscious being over against or
independent of phenomena.

The self-Essence is not the ultimate
Realization. Its realization cannot be called
“Self-Realization,” even though it is sometimes confused
with Self-Realization. True Self-Realization is Realization
of the Divine Self or the Transcendental Being. It is the
Realization of the equation between atman and Brahman or
Paramatman. The essential self is the atman. To identify
with the atman is not to Realize the Divine Self or Truth.
It is only when the atman is transcended, or Realized in
ecstasy to be identical to Brahman, that there is Divine

The method of Vedanta is the method
for achieving identification with the essential self or the
atman. This is at best only the first stage in the process
of ultimate Awakening. Therefore, I make a clear distinction
between the Samadhis of Enlightenment-Sahaj Samadhi and
Bhava Samadhi-which express the natural or native
disposition of our real existence, and the various samadhis
of ascent and inversion, which lead to savikalpa,
nirvikalpa, jnana, and so forth. These are the conventional
paths, built on the presumption of independent consciousness
and the acknowledgment of the world as a problematic
condition of existence. They employ various exercises in
reaction to phenomenal existence that lead to the ascent of
attention in the fourth and fifth stages of life and, in the
sixth stage of life, to the ultimate inversion of attention
upon its root.

The Way that we consider is the Way
of the transcendence of contraction. Thus, it is different
from the path that derives from the convention of problems
and the manipulation of attention to achieve a higher state
free of the presumed dilemma of life. The conventional paths
of the fourth, fifth, and sixth stages play upon the
problem-contraction. The Way that we consider is the Way of
the transcendence of the problem of contraction from the
beginning. We do not temporarily adopt a method that plays
on the problem-contraction, hoping ultimately to transcend
it. The Way that we consider begins in understanding and the
direct or unmediated transcendence of the
problem-contraction or the conventions of ordinary

In this process of transcendence
there is natural and immediate identification with Brahman,
or the Divine Reality, or the Radiant Transcendental Being,
rather than with the separate atman, the essential self, or
the attention that springs from the essential self. It is a
native Realization rather than a progressive one, or one
caused as an effect of a conventional exercise. Through the
method of ascent and inversion, what is ultimately achieved
is seclusion as the self-Essence. That very result must
itself ultimately be transcended, as also any other ordinary
state of life. The conventional samadhis-savikalpa,
nirvikalpa, and jnana-must be transcended, just as all of
the ordinary conditional experiences of the

Sahaj Samadhi and Bhava Samadhi are
the native expressions of Enlightenment or Divine
Realization that express the ecstatic equation between the
essential being and the Transcendental Being. To invert upon
the essential being is to enter into jnana samadhi. To
manipulate the essential being through the mechanism of
attention is to realize savikalpa samadhi and nirvikalpa
samadhi or, if the method of inversion and ascent is not
used, it is to realize the ordinary phenomena of conditional
consciousness. Sahaj Samadhi is the Realized equivalent of
jnana samadhi and savikalpa samadhi. Bhava Samadhi is the
Realized equivalent of jnana samadhi and nirvikalpa

In Sahaj Samadhi the process of
attention is Siddhi, or spontaneously manifesting Divine
Power, but prior to Realization attention is a problematic
automaticity with which the usual individual is always
struggling. In Sahaj Samadhi the process of attention is
still spontaneously arising, but it has the form of a
Siddhi. It is not binding in its effect. In Sahaj Samadhi
the binding power of attention is transcended, while in
Bhava Samadhi the arising motion of attention itself is
transcended. In Sahaj Samadhi the individual may
spontaneously play the “Crazy” role or seem to serve
actively in one manner or another. It is also possible that
in Sahaj the quality of Bhava may manifest as a kind of
steady inactivity. The individual simply recognizes but does
not react or respond to the states and conditions of the

Ramana Maharshi is an example of an
individual who transcended jnana samadhi. He entered into
the disposition of jnana samadhi in the early phase of his
Realization, and it developed ultimately into Sahaj Samadhi,
the natural state. But he did not become activated in any
worldly role, certainly, nor in any conventional teaching
role. He expressed the quality of steadiness, or Sahaj
Samadhi in the mood of Bhava, and was relatively inactive.
Others in the condition of Sahaj Samadhi act like “Crazy
Wise Men.” They are very active, often unconventional and
wild, and they serve people in that mood or

DEVOTEE: I had just assumed that so
many saints who had realized nirvikalpa also were basically

nirvikalpa state itself is motionless. It is described in
the traditional texts as a state in which the individual
looks like he has become stone or wood, lifeless as if dead
and yet still alive. The body can also die in nirvikalpa,
but very often an individual remains in nirvikalpa, and the
life-impulse is still kept in the body. People serve that
body to help keep it alive, they feed it and so forth, and
sometimes, when this nirvikalpa state is permanent, there is
no return to outward-directed consciousness. The person
remains as if in a coma. In other cases, there is a slight
descent of attention so that the person seems obviously
conscious but may not speak or be physically active. The
Poondiswami is an example of somebody like this. He was kept
alive by devotees. The body would have died eventually,
probably by starvation and the abuses of Nature, but he was
found by devotees and kept alive.

Ramakrishna wandered through various
states. He passed between savikalpa and nirvikalpa quite
frequently and often also returned to a rather ordinary
state of consciousness, moving back and forth among them
all. This movement created his particular point of view. He
examined all the philosophical propositions of the various
traditions and saw that they were true when viewed from the
point of view of one or another kind of

Thus, from the point of view of
nirvikalpa the absolute monistic propositions seem true.
From the point of view of savikalpa, the theistic view of
the world seems true. From the point of view of the
conditional state of consciousness, relatively sattvic or
relatively degraded, other conceptions of Reality seem
obvious. Therefore, Ramakrishna said all paths are true,
even all points of view are true, because they all derive
from states of consciousness.

Ramakrishna represents a class of
saints who are founded essentially in the fourth stage point
of view and who wander through various states of
consciousness that belong to the fourth and fifth stages. He
did not enter into the sixth stage realization, although he
exhibited some intuition like it, but he was not disposed to
it most fundamentally. The sixth stage realization is not a
matter of nirvikalpa. Ramakrishna achieved nirvikalpa, which
can be understood and interpreted from the point of view of
Vedantic monism or Advaita. But it is not the same samadhi
that is characteristic of the sixth stage.

Jnana samadhi is characteristic of
the sixth stage process, and it is not a matter of the
ascent of attention into nirvikalpa but of overcoming the
root of attention in the heart. Ramana Maharshi is an
example of an individual who realized jnana samadhi, and I
also have spoken of it (as well as savikalpa and nirvikalpa)
in my own case.

The sixth stage realization of jnana
samadhi is associated with the heart, the fifth stage
realization of nirvikalpa is associated with the crown of
the head, the sahasrar, and the states of savikalpa are
associated with the ajna center, the high brain centers, the
centers of the higher mind that have their reference in the
brain below the sahasrar.

The sixth stage method in Hinayana
Buddhism imitates Sahaj Samadhi and the sixth stage method
of Vedanta imitates Bhava Samadhi. In the Hinayana method of
mindfulness, attention is kept on phenomena without
inverting upon the conscious being. Rather, the conscious
being continues in relationship with phenomena, simply
noticing and observing them. This method imitates the
characteristics of Sahaj Samadhi, although it does not
achieve Sahaj Samadhi itself. It ultimately achieves
something like jnana samadhi or identification with the
Essence of the conscious being. In the Vedantic method,
attention is inverted upon the conscious being. This method
imitates Bhava Samadhi or absorption in the Self prior to
all noticing of objects, although it does not achieve Bhava
Samadhi. Rather, it also achieves jnana samadhi.

But both of these sixth stage
methods are involved in the self-Essence or atman, even
though the atman as a category is denied any fundamental or
permanent status in the Buddhist philosophy. From a
philosophical point of view, what is ultimately realized
through these sixth stage methods is unqualified and
objectless conscious being rather than egoic consciousness.
Atman simply means conscious being, but the conscious being
of the individual. The atman is the Essence, the
consciousness, the conscious being of the individual.
Paramatman or Brahman is the Transcendental Self, the Divine
Self, which is not merely the base of the individual
body-mind but is the base of the entire manifest world,
visible and invisible.

Sahaj Samadhi is not itself a matter
of or a result of trying to witness instead of responding to
or reacting to or identifying with conditions. Nor is Bhava
Samadhi a result of trying not to notice conditions. The
method of either trying to witness, as in Buddhism or trying
not to notice, as in Vedanta, is precisely the exercise of
the sixth stage ideals. The conventional methods, their
attitudes and problems and their acquired states, must be

This principle is recognized even in
the Vedantic tradition in such texts as the Tripura Rahasya
. In that text the wife acts as the Guru to her husband, who
realizes the Vedantic or Advaitic goal. But as he sits like
stone with his eyes closed, she mocks him until he Awakens
to Sahaj Samadhi, to the identity of atman and Brahman, in
which there is no need to separate from phenomena. Thus, the
transcendence of the sixth stage method and of jnana samadhi
is acknowledged even in certain forms of the Vedantic

In the Buddhist tradition, such
transcendence is also acknowledged, particularly in the
Vajrayana schools and in certain aspects of Mahayana, and it
is acknowledged in all of the schools of tantric Buddhism,
the schools of the Mahasiddhas, and so forth. If these
methods and their attitudes and problems and their acquired
states or samadhis are transcended, there is Sahaj Samadhi
or natural and native identification of atman with Brahman
rather than savikalpa samadhi, nirvikalpa samadhi, or jnana
samadhi, which are states of the independent atman. On the
basis of this natural Sahaj Samadhi or Realization of the
Divine or Transcendental Self, there is spontaneous
recognition of all arising conditions as non-binding,
transparent, unnecessary modifications of the Divine Self.
This process of recognition, which is spontaneous or natural
in Sahaj Samadhi, becomes Bhava Samadhi. It is through the
process of recognition in Sahaj Samadhi that Bhava Samadhi

From the point of view of this Way
that I consider with you, we must first understand Narcissus
or the self-contraction and Awaken to Divine Ignorance, and
on this basis be converted in feeling-attention to trust or
faith, love and surrender, or constant sacrifice into the
Radiant Transcendental Being in all functional occasions of
the body-mind. This process of sacrifice may proceed by
stages, thus accounting for and transcending all of the
fourth, fifth, and sixth stage conventions, until Sahaj
Samadhi and then Bhava Samadhi.

DEVOTEE: Master, is it possible to
remain in Sahaj Samadhi, to be stuck there, so to

question of being stuck in Sahaj Samadhi, because it is not
a stage of limitation. It is the Realization of Truth but
not dissociated from phenomena. Phenomena are simply
recognizable from the point of view of Sahaj. Therefore, not
only does the present lifetime continue, but there may also
be future births, but because the being is Awakened to the
Truth, those lifetimes are liberated lifetimes. The process
of Enlightenment may occur again and again, life after

If the process of recognition in
Sahaj Samadhi becomes most intense, most profound, it
becomes Bhava Samadhi or the Outshining of phenomena, the
Outshining of the process of attention. Then there is no
migration from life to life, because the process of
attention no longer springs forth spontaneously. Rather,
attention is infinitely extended, fulfilled in the
Transcendental Being, so that it does not move to a higher
world or a lower world. It does not go anywhere. It simply
is what it is. It simply is the Reality, the Fullness of the
Divine. There is no question of migration, therefore, from
that “point of view.”

As long as there is the motion of
attention, phenomenal configurations tend to arise. That
tendency appears as an automaticity in ordinary beings who
are not Awakened. Their experience is determined by the
tendencies that they establish in their self-possessed mode.
But for those who are in Sahaj Samadhi, neither the arising
of attention nor the arising of conditions is an impediment.
The arising world is a spontaneous and “Crazy” Play. Such
beings are born as other beings are born, but they live an
Enlightened lifetime and serve others in the Enlightened

Samadhi or Enlightened Realization
is not merely detachment or dissociation from the world of
pleasure or from the process of self-indulgent exploitation
of the world. Samadhi or Enlightened Realization is not
merely detachment from the world of pain and suffering, nor
is it the fulfillment of the introverted reaction to the
world that seeks to negate or escape the conditions of
manifest existence. Samadhi or Enlightened Realization
transcends positive or pleasurable conditions or habits of
response and extroversion as well as negative or painful
conditions or habits of reaction and

Truly Enlightened Realization or
Samadhi has nothing to do with the conditions and
conventions of manifest existence or any positive response
or negative reaction to them. It is natural and native
Realization of the sublime Reality or ultimate Bliss of
existence itself. All conditions are nothing but a
transparent, non-binding, unnecessary play upon ultimate
existence itself. When they are recognized as such, Sahaj
Samadhi is the expression of Realization, and when all
conditions are Outshined beyond all noticing by the Blissful
Reality, Bhava Samadhi is the expression of

You should understand, therefore,
that this seventh stage disposition is a matter of the
Realization of Sahaj Samadhi, or native identification with
the Radiant Transcendental Being, not merely the samadhis of
attention or the samadhi of the essential self. The way of
life from the seventh stage point of view, the Way of life
in the Way of Radical Intuition, is simply to abide in Sahaj
Samadhi and naturally recognize conditions as they arise.
This is the entire practice. Ultimately, there is no other
practice than Realization itself, and Realization is a
matter of natural or native Identification with the Radiant
Transcendental Being. On that basis there is spontaneous
recognition of phenomena. This is the Siddhi of
Enlightenment in the seventh stage.

The practice of Enlightenment,
therefore, is a matter of abiding in Sahaj Samadhi and
recognizing conditions as they arise until Bhava Samadhi is
perfected. There is no goal in the seventh stage to achieve
Bhava Samadhi, which is the natural ultimate expression of
Sahaj Samadhi. Sahaj Samadhi is not in any sense a lesser
Realization. It is the same Realization expressed in terms
of phenomenal existence. Therefore, the Spiritual Master may
live in Sahaj Samadhi, which is simply natural or native
identification with the Divine Being, in which the process
of attention arises as a spontaneous Siddhi, creating a
lifetime of auspicious signs that does auspicious work for
other beings.

The characteristics of Sahaj Samadhi
will vary from individual to individual. Some are wilder
than others, some seem more conventional than others, some
appear to live in a rather steady state with much of the
quality of Bhava Samadhi, essentially inactive. Many roles
may be played by Enlightened beings, but they are played in
the disposition of Sahaj Samadhi. And when recognition
becomes most intense, the conditions of attention are
Outshined, and there is naturally no noticing. It is not
that one strives not to notice, but the lack of noticing is
the natural expression of recognition in its most intense
form. Likewise, the process of recognition is a Siddhi, a
spontaneous expression of Sahaj Samadhi and it is this
Siddhi of recognition that produces the forms of
Transfiguration and Transformation in the seventh

Bhava Samadhi is Translation. The
extraordinary bodily dissolution that may occur in that case
is a sign projected upon Man that expresses the ultimate
future of human existence. If all beings continued in Sahaj
Samadhi forever, ultimately the entire world and all bodies
would dissolve or be Outshined by the Transcendental
Reality. But as a matter of fact, in the case of individual
beings, Translation will occur essentially in the Realized
form of Bhava Samadhi. There may be kinds of physical
dissolution associated with the death of certain
extraordinary individuals, but these are not Translation in
the highest sense. They are phenomenal events in which the
physical is dissolved into the more subtle

In the course of my own sadhana, I
entered into all of the conventional samadhis of the fourth,
fifth, and sixth stages. Because of the particular force of
the Way that was spontaneously generated in me, all of these
samadhis were realized to be limitations and were passed
beyond. I did not enter into them on the basis of adherence
to the practices or the traditions that seek those states as
goal. Thus, when they arose, the natural, spontaneous force
of my own sadhana, which has been generated since birth,
overcame them. I have described how nirvikalpa samadhi was
attained under the circumstances of my meeting with Swami
Muktananda, Swami Nityananda, and Rang Avadhoot, and I
experienced many occasions of savikalpa samadhi or levels of
subtle absorption.

The realization of jnana samadhi was
also associated with various moments in my life including
the death experience at the seminary, and jnana samadhi was
overcome in the Vedanta Temple event. Likewise, forms of
jnana samadhi arose just previous to the Vedanta Temple
event. There are many incidents of samadhis that are not
mentioned in The Knee of Listening . I experienced countless
samadhis in my daily practice for years, so many that they
could not all be described in the literature I have
produced. I mention certain outstanding examples of these
kinds of samadhis, but also I describe them in terms of
their philosophical significance and how they were
transcended in the further course of my sadhana.

The event at the Vedanta Temple is
associated with the Realization of Sahaj Samadhi, which
transcends jnana, nirvikalpa, and savikalpa, all the
visionary states, all the exclusive states, all the
conventions of Realization, all association with the inward
essence of being. In Sahaj Samadhi the essential being, the
body-mind, and all conditions are Realized to be inhering in
and transparent to the Transcendental Divine.

On a number of occasions I have
pointed out to you that “I” is the body-mind. It is the body
talking, but the “I” points to the conscious being. It is in
the transcendence of the “I” that the conscious being is
realized, but the “I” itself is simply the body-mind. The
body-mind, therefore, points to the conscious being, means
the conscious being. The conscious being in and of itself is
simply the atman, the essence of individual existence. We
must awaken the essence of individual existence to the
Condition of the essential being. The atman must realize its
equation with Brahman or Paramatman.

In the past-and today-I have
mentioned certain equations in the philosophical tradition
of high Hinduism. One is the equation between atman and
Brahman. Self-Realization is the Realization of this
equation, not merely the Realization of the atman, which is
expressed though jnana samadhi in the sixth stage. One such
equation begins, “There is only Brahman, the world is not
real.” But there is a third part to that equation: “Brahman
is the world.” Very often the Advaitic system is criticized,
and its practitioners are called “mayavadins.” They believe
in the unreality of the world, and this belief is criticized
as a philosophical impediment. But the Vedantic System rests
on the total equation. There is only Brahman, and the world
is (as an independent condition) unreal, but Brahman is the
world . This last is a necessary part of the presumption.
“Brahman is the world” is the same as “Nirvana and samsara
are the same.” It is an ecstatic presumption based on the
Realization of the equation between atman and Brahman or
atman and Paramatman. Ultimately these philosophical
equations can be seen to be the equivalents of the equations
found in the later traditions of Buddhism.

In the course of some traditional
sadhana, the ecstatic transition would have to be made. We
can see how it was made in the case of Ramana Maharshi, for
instance. But in the course of our Way of practice, we do
not achieve the samadhis of conventional existence as a
goal. We are not oriented to them as if they are the proper
results of practice. Rather, from the beginning our
orientation to practice transcends all phenomenal
conditions. Because the conscious process is always going
beyond, then even though we practice in the fourth, and the
fifth, and sixth stage modes, the conscious process always
transcends the phenomena conventionally associated with each
level of conditional existence.

Now it is obviously likely that
people practicing this way will enter into states of
savikalpa, nirvikalpa, and jnana, but the disposition
expressed through the conscious process of this practice
will always pass beyond those states. They will be
recognizable and transcendable. The force of your practice
as you conceive of it from the very beginning is always
passing beyond these limiting conditions of the self. This
is precisely how the various stages work in our Way. They
are not stages of conventional traditional exercise leading
to the usual results, which then somehow or other you must
undo. Rather, the conventional stages of human development
occur quite naturally in the process of this Way, but the
Way itself is a conscious exercise that transcends the
limiting containers of phenomenal awareness.

Thus, in a natural manner Sahaj
Samadhi is Realized in this Way. We need not trick ourselves
out of the lesser samadhis, in order to Realize Sahaj
Samadhi. Sahaj is the natural expression of even the fourth
stage practice and likewise of every other stage of practice
in our Way. These conventions of the body-mind do in fact
arise quite naturally, and they arise in a sequence because
they express the natural development of self-awareness in
higher and higher forms. Therefore, it is quite natural to
move from the fourth stage of this Way to the fifth and into
the sixth and then to the seventh. But the process itself is
always transcending phenomenal limits.

DEVOTEE: Master, do nirvikalpa and
jnana and savikalpa occur for the individual who has
Realized Sahaj Samadhi? I have often wondered if Ramana
Maharshi saw the “blue pearl,” or was his Realization so
profound that if visions did arise they were simply
understood from the point of view of Sahaj

SPIRITUAL MASTER: From his recorded
conversations it does not seem that he experienced much of
mystical phenomena. He experienced some occasional
extraordinary states of bi-location, for instance, in a
dream. He saw himself as if in a dream, somewhere else,
relating to some devotee or other. He appeared to himself as
if in a dream, but the devotee later told him he had seen
him in that place at that time. This is an example of an
uncommon experience, but he did not apparently experience
mystical states such as internal lights and sounds-at least
he does not report them. But this does not mean that they
were prohibited by his condition of existence. They could
very well have arisen like some state relative to the body
in the natural gross world. They just did not, by report, at
any rate.

DEVOTEE: Are they just not

binding force in the being to trap attention in such
phenomena. They may arise quite naturally, but they are
utterly recognizable and transparent. They have no
significance, no binding power, there is no lust for them,
there is no great desire for them. There is a natural
quality of identification with the Fullness of the Divine
Being, the Divine Self, which Outshines all phenomenal
possibilities, so that whatever phenomenal possibilities do
in fact arise have none of the binding quality of the usual
desire, which moves attention as an automaticity and is
always associated with binding emotions.

Thus, any of the samadhis of
ordinary existence can arise in Sahaj. Visions can arise in
Sahaj Samadhi, nirvikalpa can arise. Obviously the sense of
the essential self remains, but it is transcended as a
structure in the native disposition of Sahaj Samadhi. It is
recognizable and therefore has no binding quality. It is as
if it does not exist, because it does not bind at all. It
has no implication. It is completely transparent.

In the traditional setting, where a
problem is conceived and the being seeks to solve it through
various exoteric and esoteric exercises, these samadhis are
sought as a goal. In our Way they may arise, but they are
not pursued as a goal. Rather, a simple exercise which is
self-transcending is performed from the very beginning, and
in that self-transcending disposition, in the equanimity
that arises naturally in the self-transcending disposition,
Sahaj may be Realized spontaneously, by Grace of the Divine

But it is a profound transformation,
and an expression of it is that all phenomena become
recognizable as nothing but modifications of the One Self.
One is no longer the ordinary interior, separate
personality, separate self. One is utterly identified with
the Universal and Transcendental Self, and everything that
arises is tacitly obvious as nothing but a modification of
That. The Self to which everything points is the Divine
Self, and that is the Self with which the being is
Identified. He or she is no longer identified with the atman
but with Paramatman. This Realization, rather than any
intellectual exercise, makes everything recognizable,
completely obvious, as conditions arising in Consciousness,
which is not inside here but Infinite.

Thus, in Sahaj Samadhi the being
exists in the Divine Domain, the Transcendental Domain of
Radiant Being, in which there is nothing lacking. It is not
a matter of being associated with interior consciousness and
feeling that you need not bother with phenomena. It is a
condition of extreme Bliss, perfect Happiness. It is
all-sufficient. There are no limitations in it. There are no
threats. It does not support the conventional psychology of
egoic trouble.

The Happiest of beings are those who
seem to have the least to do with life. They have committed
themselves to Happiness. The great Sages and Adepts are not
committed to un-Happiness, although they do not necessarily
look like they are doing what other people think we must do
to be Happy. They keep the being in Happiness, in Bliss,
constantly. That is their commitment. They are not
interested in being un-Happy. They do not see any reason to
be un-Happy, so they just stop choosing what is