Shamanism and the Three Kinds of Magic



Volume 2, Number 4



First Talk: Shamanism and
Three Kinds of Magi

This second conversation occurred around the same time as
the one above, and in the same circumstance. Because of the
range of his knowledge and understanding, Da Free John can,
and does, comment on any number of subjects during his
discourses. But whenever the subject has turned to the
actual practice he recommends, the consideration has become
potent with his spiritual intensity and the concentrated
attention of devotees.

For practitioners, such an occasion Is a primal delight,
because the teaching is literal food for the heart and the
whole being. On this occasion Da Free John was elaborating
upon his instructions to us about how to “pray for changes”
In the circumstances of our lives or those of others. The
essence of his talk about the force of illumined prayer and
its capacity to bring about changes in the real conditions
of the world is presented below.

Because this talk contains instruction that is usable by
anyone in any tradition who practices prayerful or
sacramental worship of the great divine Power of Life, we
are particularly pleased to offer It to our readers.



In order to awaken to
wisdom, we must cease to be children. To cease to be a child
is to cease to be parented both in ordinary human terms and
in spiritual terms. In order to realize God one must cease
to be a childish character and stop interpreting God as a
parent. We must transcend in our ecstasy the logic or idea
of God as the parental Creator of the universe. This is a
paradoxical instruction, because it seems obvious that God
is somehow responsible for all of this. But in what sense
responsible? We can understand this paradox only when we
transcend ourselves and the logic of our independence.

When people pray, for instance, without the ecstasy of
God-Communion, prayer tends to be merely a conversation with
God in which their own desire, their own limited state of
knowledge and experience, and their own suffering become the
basis for prayer. When people taIk with God in this
conventional way of prayer, they always ask God for favors
as one would ask favors of a parent. Yet those who devote
themselves to such prayer do see some kinds of results in
their lives. Why is that? Is God a kind of floating parent
who is attracted to you if you say the right words with the
right pronunciation and perform the right ritual? is God
waiting for the right signals? Does God then listen in and,
so long as you are morally good, give you the result? Why
does praying work at all?

I suggest that it works because God is. God is
All-Pervading. God is the Condition of all of this. And
wherever we make an opening in our lives to permit the
Divine to enter into any aspect of our existence, the Divine
Force is immediately felt there. It is not that God is a
universal, parental personality who hears all your
conventional prayers. Rather, God is the Universal Reality
and Presence. if prayer is at all a kind of opening, an
intention to direct available energy to specific aspects of
existence, that Force or Presence will move into those areas
of existence to the degree and with the potency that
represents the force of your praying, the quality of your

Thus, even conventional praying offered with a little
force tends to produce results, even though the Law of
sacrifice whereby such results are produced is not
understood. The results of such prayer do not occur for the
reasons the one who prays thinks they occur! They occur
because of the Law, not because God is the kind of separate,
superior being proposed in conventional religious thought.
Prayer is magical in the highest sense, as a technique of
association with the Divine. Therefore, whenever we enter
into such association-bodily, psychically, emotionally,
mentally-we make room for the Presence that is All-Pervading
and always present to move in, empower, and influence
whatever we offer it.

All authentic magicians understand this principle of
opening the body-mind to the Universal Force. Having made
room for that Force, they use the powers of the mind to
direct it. Once you have opened yourself to the Universal
Force of Life, it will tend to produce effects according to
your intention. The body-mind itself is the technique of our
association with the Divine. How we associate with the
Divine determines the kinds of results-the experiences,
knowledge, presumptions, and wisdom-that are generated in
the life of prayer. One could produce negative effects using
the Universal Force, but the effects apparently generated by
our relationship to that Force are determined by our state
of mind and body, by our existence altogether.

Therefore, it is not God who is causing our experience,
you see. It is rather our technique, the body-mind, that is
causing it. Prayer, or the spiritual process, is a way of
making conscious use of the same Law that is otherwise
creating conventional lifetimes, disturbed states, and all
kinds of experience and knowledge. In the spiritual process,
however, we make conscious use of the affair of our
lifetime. We make the body-mind a conscious technique of
association with the Divine through ecstasy. Therefore, not
only do we realize changes at the level of our knowledge and
experience, but we realize the Divine itself through
self-transcendence. Ultimately that which was our technique,
the body-mind, is itself transcended, and only the Divine is
realized. This Iife that we think has been created by God
ceases to be our condition altogether. It is utterly
dissolved in realization of the Divine and is no longer
effective as a self-limiting process.

The process of true prayer depends on your maturing to
the point that you are always making use of the Law of
Divine association, not as a child depends on the parent but
as the devotee relates to the Universal Reality. You know
that all of this arising world has not been caused by you.
You did not produce this universe through an act of your
conscious mind. Then how does it arise? It is arising
through a greater Power than your own capacity to think and
suggest changes. Therefore, you are obviously dependent on
that Reality, whatever It is, however It may ultimately be
described. You are dependent on That. This fact may not be
doubted, except by someone who is crazy! Obviously, all of
this depends on a Process and a Power that are senior to our
own limited functions. We must awaken to faith in that
Power, even though we cannot know what That is. It is
Mysterious to us. Then we must grow, on the basis of that
awakening, into more profound realization of surrender and
therefore greater wisdom about the nature of this Divine

The reason changes can occur in our practical lives so
mysteriously is that the so-called physical universe is a
psychic phenomenon. It is not merely a collection of solid
stuff. The apparent solidity of matter is a dimension of our
perception, but all material phenomena are arising in a
Universal Force and Being. The universe is psycho-physical
in nature, not merely physical. If we can surrender
ourselves psycho-physically into that Mystery upon which
everything depends, then changes will begin to occur, first
in our personal state, but also in all of the practical
aspects of our daily lives. This is a Mystery that only
religious people can observe.

It is hard to imagine, if we think about it
conventionally, how an invisible, all-pervading Reality
could, for instance, make business deals work out
successfully without our ordinary effort. We find it
difficult to imagine that there is such an effective Power.
But having entered fully, psycho-physically, into the
disposition of surrender to That upon which everything
depends, we begin to observe how these changes mysteriously
occur. As we mature in this disposition, we begin to observe
more and more that the so-called physical world operates
like a psychic phenomenon. In dreams, changes in
environments can occur through a change of mind. Just so, a
change of mind at a much deeper level than the superficially
conscious verbal mind can change the direction and nature of
physical events in the waking state.

Through the devotional response to the Divine Reality, we
must become more and more sensitive to this law of the
psycho-physical nature of existence. We must make creative
use of our association with the Divine through prayer, or
the technique of psycho-physical surrender in every area of
our lives, not only surrendering the whole body-mind, or
total self, into ecstasy all at once, but specifically
surrendering particular aspects of the body-mind, and of its
relations and circumstances, to that Reality.

Thus, in the disposition of God-Communion you may call to
mind your cat’s infected ear, a business deal, anything. You
put attention on that circumstance and you release it,
surrender it to the Divine Reality. You acknowledge your
dependence on the Divine. You Feel the force of God in that
area of life, and in some affirmative way you feel the
change that you want to occur and simply surrender the
entire matter altogether. Once prayer in that form is
generated, it continues. It is not just offered in that
moment only. It is established as a disposition. You may
even repeat the act of prayer relative to that specific
dimension of life again and again, but the prayer is
essentially constant. Apart from the moments of formal
prayer, you go about your business. You act and perform your
role in life, and over time you observe that changes are
taking place in this area of life.

Some changes will occur immediately. Others take time.
But if we persist in prayerful association with physical
events, they will change. There is absolutely no doubt about
it. They will change! They will tend to change in any case,
but the changes may continue to be negative because you have
not released your negative disposition toward them. But if
you will release that negative disposition and release the
events themselves into the Influence of God, events
definitely will change. Through the agency of the Divine,
you can have an effect on every aspect of experiential
existence. Of course, to have such an effect is not an end
in itself. It is simply an extension of the life of
God-Communion, which is self-transcending and ultimately
transcends the world altogether.

The Divine is altogether profound here. God pervades all
space. God is the Condition of existence. God is the
environment of existence. The Divine is the environment in
which we are aware of existence, and all the conditions of
knowledge and experience that arise for us are modifications
of the Divine that are determined by our self-orientation,
by the state of the body-mind, or by the technique to which
the body-mind is consciously or unconsciously devoted.
Through critical self-inspection, based on hearing true
wisdom, and through psycho-physical awakening to the real
Divine Presence, we may transform the body-mind into a
conscious technique of self-transcending Communion, or true

All must realize that a great Power is available in such
practice, not merely for our personal and egoic purposes,
but for the blessing of everyone. By Law a great,
All-Pervading Power is available and can be effective in our
lives, collectively and individually. That Power generates
God-Realization, or salvation. Therefore, it also generates
all kinds of changes in the direction of equanimity, or
fullness in God. However, since it is All-Pervading, that
same Power is also producing all the negative effects of our
existence. Why? Not because God is intending to make us
suffer, but by virtue of our unconscious relationship to
that Power. We are self-possessed and we have accumulated
tendencies in the body-mind that are themselves producing
negative effects and modifications of the Universal

The negative influences, however, are not more powerful
than true prayer. The transcendental Force of the Divine in
its unqualified potency is full, positive, blissful.
Negative developments of that Force do not have the strength
of free, infinite, Divine Power. Thus, negative
circumstances in our lives, including encounters with
negative people and negative forces, provide a circumstance
of creative struggle whereby we must come to understand that
we cannot be snuffed out or destroyed, that a greater Power
is available to us than any negative circumstance
represents, however strong it may seem.

Our encounters with negative forces and negative
individuals can be difficult, but such encounters serve us.
The reactions they awaken in us are expressions of our
present psycho-physical technique that we must overcome.
Merely to encounter difficulties does not justify
self-possessed frustration and the abandonment of spiritual
practice. Rather, we should accept the lessons provided by
difficulties and surrender the negativity in ourselves that
is stimulated by an encounter with what frustrates us. That
is one dimension of our dealing with difficulties. The next
dimension is positively to meet negative conditions with the
disposition of surrender and, through true prayer, to create
an opening for the transcendental Force, so that it may make

The black magician does this, you see, but he is
negatively self-possessed. Thus, he evokes the
Transcendental Presence and directs it with negative
intention. He does dark things with it. Many individuals
have so used the Force of Life; it is not that dark things
cannot be done. But black magic only intensifies one’s
karmic bondage and the bondage of others. We must not be
persuaded in this way. Knowing that this is so, we should
simply surrender, make the body-mind a technique of ecstasy,
and in that transcendental disposition do white magic. We
must understand that this Power is available to enlighten
others and to transform their course of life. We must
realize that anything that appears negative in the
circumstances of our existence is itself simply a form of
God expressed through a negative karmic disability, and that
such disabilities do not have the force of a free and
capable being.

Our experience of frustration and suppressive factors in
the world has Ied us to develop the karmic tendencies of
self-possessed anger, sorrow, fear, doubt, shame, and all
the rest. And, through the psycho-physical technique of
reactive emotions, we also tend to encounter other people
and situations that are frustrating to us. We could turn
that technique of reactive emotions into a very dark force,
if we applied it consciously, which is what black magicians
do. But if we can transcend ourselves and our karma of
reactive emotions and enter into transcendental, ecstatic
Communion with the Divine, then we can do white magic.

The blessing of others is the principle of white magic.
We can bless all others and have the same ultimate effect
that we would seek through black magic, which is to relieve
ourselves of all of this suffering. We can achieve the same
result through blessing. Through blessing, we create the
opportunity through which the spiritualizing, benign Force
of the Divine may influence the circumstances of
antagonistic others and other frustrating and suppressive
circumstances as well.

We must realize that this Great Power is real and
available to us and that, as we grow in the practice of
God-Communion, we achieve more and more individual and
collective force with which to do positive things. We must
understand that this Great Power can make great positive
changes. Spiritual practitioners today must not think that
because we are relatively few we are therefore weak. Even if
there were a few hundred practicing together and praying
cooperatively, that would be a sufficient number. Even a
smaller number than that would be sufficient to do white
magic and have a greater effect than the material efforts
that great numbers may perform. You have the capacity, by
virtue of the Law of existence, the pervasive Nature of the
Divine Power, to make positive, magical use of that Power in
order to introduce the enlightening influence and the power
of change into all the circumstances of existence.

If you doubt that Power, if you remain possessed by
reactive emotion and all the karmas of your unconscious and
subconscious mind, then your prayer and sacramental activity
will not be effective. You may pray and pray, and yet you
will still suffer and nothing will change, and you start to
wonder why. Eventually you will say that all this religion
is a lot of nonsense, and you will cease to be a convert.
But those who practice truly come into real association with
the Divine Power and can see it make real changes.

The more profoundly we enter into such Communion,
therefore, the more profound will be this realization of
fullness, happiness, bliss. To the degree we are fixed in
limited conditions, we feel contracted, unhappy, limited,
confined, troubled, threatened, founded in fear. Rather than
work on those negative states by confronting them and
meditating on them, we should surrender into the Condition
of all of them and thereby allow that great Condition to
appear in the place of these contractions, to break them up
and to restore harmony, openness, and a free flow where
there are knots.

How much of all of this you will realize, and how
perfectly you will realize it, depends on your response to
this understanding and this possibility. It can be said that
God-Realization depends on Grace as well, but Grace is That
which you contact by making yourself available. Therefore,
you must be converted, turned about to dependence on That
which is infinitely powerful. Both this conversion of self
and the presence of Grace or free Influence, must be
present. Whatever you submit to that Influence, that
Condition, will begin to show the signs of purification,
change, release of energy, and release of consciousness.

This submission to Grace is the significance of unceasing
and universal prayer, prayer that never stops, that is
directed to everything altogether, and that does not stop
short of blessing everything and everyone. Our prayer must
be universal; it must bless everything, placing everything
in the circumstance of Grace, or the Divine Influence. It
must be unceasing. It must relate to all conditions and all
beings, and it must be profoundly heartfelt rather than
mechanical. It must be ecstatic. It must be done with full
and free commitment of the body, emotion, and attention.

We must persist in this universal prayer. It is not that
there is some Creator God who is waiting for us to do some
“right” ritual or believe some conventional, “right” thing.
There is only one universal Law: that there is only God.
Therefore, whatever is placed in God, because there is only
God, begins to show the signs of Divine Influence. Prayer
works not because we say the right sequence of words given
by one or another cult, but because we actually perform the
process of surrender of self and submission of things into
the actual Divine Reality. Salvation is God-Communion, or
unity with God, unobstructed association with God. It is a
process rather than a dogma exclusive to a particular cult.
It is a universal process that can be entered into by all
beings. Through true and effective prayer we are
transfigured. Likewise, in the act of universal prayer we
allow everything and everyone to be transfigured and
transformed by the Divine. This universal prayer is the most
auspicious magic. All other magic is karmic and self-based
and carries negative consequences on one level or

The more one prays simply in the form of Communion, the
more one can extend that form of prayer into the magic of
blessing that is effective. Likewise, the more one engages
in the magic of blessing, the more one understands the
mechanism of one’s psycho-physical existence and therefore
the more one is moved into ecstasy, or God-Realization
itself. Therefore, the complex, creative process of living
this Way of life throughout a lifetime works on one level in
the dynamics of experience, knowledge, and change in this
perceptual realm. On the other hand, that process is
constantly purifying and harmonizing our self-state so that
we are releasing the self-state itself and making it
obsolete in Divine intuition. The more wisdom grows, the
more transparent this world becomes. The more humor and
freedom are alive as us, the wiser we become.

Ultimately, the necessity for a life of this human kind,
even in this relatively positive, spiritual form,
disappears. We are having this experience because of the
technique of our present association with the Divine. If
that technique were utterly transformed, we would stop
having this experience. We would enter into another
condition of existence altogether. We will persist in this
present development of self and experience until we
transcend the mechanics of our self-existence. Transcending
it means understanding oneself, entering into the process of
Communion, and, through right action, right association, and
the blessing of everything and everyone, purifying the
various levels of the psycho-physical self, releasing the
bondage of each aspect of the being. Through this process of
purification, the body-mind becomes intensely filled with
the spiritual Force and Consciousness of the Divine.

We must be purified through right association with the
Divine. Through such purification each aspect of the being
is brought into a condition of balance or equanimity. We
should be openhearted, open bodily, surrendered to God,
breathing evenly in both nostrils all the time, breathing
fully without contractions in any area of the body-mind,
without reactive emotions. If we can enter into this whole
bodily surrender, then each aspect of this body-mind is
purified-physically, emotionally, mentally. The body-mind
becomes simply an unobstructed, balanced presentation to the
Divine. Then the body-mind, you see, becomes a pure,
effective mechanism of Divine association and provides the
vehicle for ultimate self-transcendence as well as an agency
of positive influence in the world.

PDF File of this



Volume 2, Number 4

Shamanism and the Three Kinds of


a Talk by Da Free John

DA FREE JOHN: Our existence has three primary dimensions.
There is the body and its whole elemental realm. There is
the mind or psyche and its whole realm. And there is the
Transcendental or Divine Condition of the body-mind and the
unqualified Field in which it exists. These three dimensions
correspond to three kinds of magic. “Earth magic” relates to
the field of the body and to the body itself. “Sky magic”
relates to the field of the psyche or mind. “Transcendental
magic” relates to the whole matter of the realization of
Truth, or submission to the Radiant Transcendental Being and
the Field of infinite existence.

What we call shamanism today is basically, though not
exclusively, a form of earth magic or vital magic. In
general, the practice of shamanism is found in the older,
vitalistic types of human culture. If we want to study
shamanism today, we go to these old types of cultures. The
specific practices that we call “shamanism” can be found in
aboriginal or tribal groups in such areas of the world as
Africa, South America and Mexico, central Asia, to some
degree in India, among Native Americans here in this
country, and the like.

The vitalistic magic or earth magic associated with
shamanism can be practiced, as a self-contained discipline,
from two points of view: either as white magic or as black
magic. The latter is commonly called sorcery, which is
generally considered to be a dark, evil art. White magic, in
contrast, is associated with healing, having good visions,
and constantly restoring the order and well-being of a
tribal community.

As it appears today, shamanism tends to be not only
associated with vitalistic cultures but also dissociated
from some of the higher aspects of spiritual practice and
realization that could still be called shamanism. Shamanism,
you see, is really the oldest form of higher human culture
in the world. In the most ancient days, shamanic techniques
and the culture of magic that builds up around shamanism
could be found all over the Earth. You could even say that
all the most sophisticated religious philosophies and yogic
and mystical systems that have appeared since ancient times
have been developments of shamanic culture. Thus, I would
say, for instance, that mystical practices of a yogic kind
are actually forms of shamanism. But such matters are not
studied under the heading of shamanism today. They are
studied as if they were something else.

Historically, shamanism has also been associated with sky
magic, the process of psychic ascent or travel into higher
realms. Frequently in the traditions of shamanism you could
develop two kinds of practice, the vitalism of earth magic
or the higher psychic and mystical activity of sky magic.
Shamanism in the form of sky magic can still be found in
some tribal groups here and there around the world, but the
basic form that sky magic has taken historically is in the
cultures of yoga and mysticism. The mystical element of
religion is actually a kind of shamanism and, for the most
part, is a development of sky magic.

The third dimension to the magic of existence is
transcendental magic. It is expressed historically in the
schools of religion and spirituality that strive toward
realization of the essential Truth or Transcendental Being,
which is the Self of consciousness and the Nature or
Condition of all phenomena.

DEVOTEE: Could you say that vital magic is associated
with the descending or outward-moving forms of life-force
and that sky magic is associated with the ascending,
inward-moving forms?

DA FREE JOHN: Yes, you could say that. The historical
development of mankind since ancient days has created a
fragmentation of human consciousness, so that the practice
of being human is now limited by your territory, by the
culture in which you live. In the most ancient times, at
least in certain areas, there were synthetic or total
teachings that integrated all aspects of magic with one
another. Earth magic, sky magic, and transcendental magic
were all present in a unified culture, and they were
understood and practiced from a unified disposition.

We can point to historical examples that fairly well
reflect this kind of dynamic synthesis. Tibetan culture, for
instance, exemplifies a disposition in which all three forms
of magic are present. One dimension of Tibetan culture is
definitely associated with vitalistic magic in both positive
and negative terms. There are examples of black magic as
well as white magic at the earth level, or bodily level, of
Tibetan culture. Just so, there are examples of sky magic in
Tibetan culture, including all of the psycho-physical yogas
and tantras present in their spiritual system. Likewise,
there is an orientation to transcendental magic that is
present in their culture through the influence of Buddhism.
A number of streams of culture have been involved in the
development of the Tibetan life-way. Because of its unique
position in the old world, the Tibetan culture was able to
synchronize many surrounding cultural systems. The
enlightened Adepts from Tibet, such as Marpa, journeyed into
the regions surrounding Tibet and brought back teachings and
practices which they then synthesized into Tibetan practice.
Thus, Tibetan culture is a thoroughly magical culture in
which earth magic, sky magic, and transcendental magic are
all present.

A similar kind of synthesis has appeared from time to
time in various other sects and groups in other parts of the
world. In India, for instance, there are examples of
synthesis similar to Tibetan culture. But in general the
historical development of human culture since ancient times
has been a gesture toward fragmentation, a disintegrating
and spreading out from a more or less synthetic or whole
point of view. In the course of that fragmentation pieces of
this great synthesis were developed in and of themselves.
Each such development created a limit of human possibility,
and that particular limit often became the basis for the
creation of a area social or cultural movement. In this
historical movement away from a total and universal point of
view, the various levels of magic-transcendental magic, sky
magic and earth magic-tend to develop independently of one
another. Thus, we see great cultural systems that have
exclusively developed one or the other of these three points
of view in practice.

Whenever one of the three primary dimensions of magic is
separated from the others and developed independently,
certain characteristic limitations tend to develop. Earth
magic, when developed independently of the other two forms
of magic, has two primary liabilities. The first is that in
the exclusive development of the earth-magical
consciousness, a natural dissociation takes place from sky
magic and transcendental magic, or from the higher purposes
of psychic and mystical activity and from the transcendental
spiritual point of view. Another liability of earth magic,
when developed independently, is that it tends to develop in
its negative rather than its positive form. In the magical
cultures of the West, for instance, we see the historical
development of earth magic in both positive and negative

When sky magic develops independently, as we see in many
of the schools of Hinduism for instance, there are again two
primary liabilities. One is that sky magic is not sufficient
in itself for right understanding or realization of Truth.
It simply is a development of higher psychism and therefore,
when developed in itself, it dissociates itself from
transcendental wisdom. It begins to presume that psychic
phenomena of a higher kind are themselves the Truth or the
highest form of realization. The other consequence of the
independent development of sky magic is its dissociation
from earth magic. The yogic, mystical, or sky magic cultures
tend to be ascetical, otherworldly, and negative in their
disposition toward the body, the world, and ordinary
relationships and human functions. They often strive to
abandon the vehicle and the condition or circumstance of
gross existence. Such existence is presumed to be maya ,
“sheer illusion,” or something altogether negative. This
presumption gives rise to a tendency to develop sky magic,
or the ascending processes of yoga and mysticism, through
strategically programmed, ascetical dissociation from gross
physical life. By this same process, psychic illusions
develop and the Transcendental Truth is no longer present.
In its place is a substitute truth that is self-based.

The development of transcendental magic independently and
for its own sake also has consequences and liabilities. We
see this happening in certain schools of Buddhism and
Vedanta, where a choice is made to associate with the
Transcendental Truth independent of association with the
psycho-physical processes related to earth magic and sky
magic. As a result the practice becomes impotent; it has no
vital or psychic force. The being tends to enter into a
negative nirvana , the chaos of nothingness, or of
consciousness independent of cognition and perception of
forms. As a result an illusion about the Truth develops. In
the lesser schools of Buddhism nirvana is pursued for its
own sake. The realization of the “one flavor” of all
existence, or the equation of nirvana and samsara , is not
developed. That exclusively nirvanic orientation is
associated with a regressive, dissociative disposition in
which psycho-physical conditions are suppressed and turned
away in the pursuit of conscious confinement to the
essential Being.

Thus, when the culture of transcendental magic is pursued
in and of itself, independently, it becomes impotent through
dissociation from the magic of the body-mind. When sky magic
is pursued independently, it dissociates itself from the
Transcendental Truth, substitutes psychic states of one or
another kind for that Truth, and becomes ascetical,
dissociated from the realm of earth magic. When earth magic
is pursued in and of itself, it dissociates itself from the
Transcendental Truth as well as from the higher forms of
psychic development and tends, under certain conditions, to
become a form of black art or sorcery.

The point of view of the Teaching and Way of practice in
our Fellowship is that of Transcendental understanding
rightly conceived, and fully associated with the total
spectrum of psycho-physical phenomena. Therefore, our
cultural orientation and practice relate to all the features
of magic that have been present in the world since ancient
times. Earth magic, sky magic, and transcendental magic are
all associated with our practice and our consideration. In
this Way, however, all of them achieve a balanced economy
relative to one another, and all of them are expressed
through a dynamic practice in which all three fundamental
dimensions of our existence are associated with the process
of ultimate realization. Thus, in this Way the magical
fullness of human existence is expressed.


The Magic of Blessing
Talk One