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p. 293
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The
Broken Bird
The chronic motivations that lead to
our persistent embodiment are dramatized in the form of sex
desire and anger. Through continuous sex desire we seek an
eternal, consoling intimacy, and also a perpetual means of
release. Through perpetual anger we demonstrate our inherent
frustration and pain-alive in finite form, yet Full of an
Infinite Energy.
Through the chronic dramatizations
of sex desire and anger we constantlystrive toward ecstasy
and victory, always possessed by the internal coil of
motivation, the creative urge to solve the “problem of
existence. “
The essential motive is to be
universally attractive to others, loved by all, served by
all, consoled by all. It is the desperate motive of power,
the urge to manipulate self and others. It is all a symptom
of fear-the failure to love beyond all limits.
But ecstasy is only Realized in
self-transcending love, surrender, and Communion with the
Radiant Absolute. Such love liberates us from reactive
motivations, all of which lead to embodiment, experience,
and the unending search for release, the futile effort
toward Perfect Flight. Therefore, the only fulfillment of
our motives is sacrifice of self, or Translation into the
Eternal Condition, through Love-Communion and Transcendence
of all experience in the Living God.
There is Liberation only in Ecstasy,
or Absorption in the One Who is prior to mind, motivation,
and all arising of differentiated self-awareness. The soul
is Full only in such Absorption, not in the recoil toward
self and all the loveless out-turning of mere desire.
Therefore, transcend all present motivations toward
experience, or else future embodiment and trouble are
assured. Transcend the illusion of your own independent
attractiveness, and yield into the One Who Is Beauty and
Love Itself.
p. 294 Top
of Page Sex
and Enlightenment
The key to Divine Life is hidden in
sex. The secret process hidden in the common knowledge of
religion, spirituality, mysticism, magic, and all yoga is
the Communion of the whole and entire body-mind with the
All-Pervading Current, Force, and Presence of Life, or the
Divine Spirit, that appears to be separated from us via the
sex organs and the vital centers of the body.
What we feel and exploit as the
Life-Force in the genitals is but a trickle of the
All-Pervading Life. The entire body-mind is contracted upon
itself, separating as itself by reaction to its
borncondition. We are chronically and even bodily recoiled
from Infinity, and thus we are self-possessed rather than
God-Possessed.
This recoil of the entire body-mind
is realized in the first and infantile stage of life. And as
the infant feeds, it informs itself of its independence, its
vulnerability, and its separation from any sense of an
Absolute Sustainer-Reality. Thus, when the sense of bodily
pleasure arises, it is accepted as the primary consolation
or reward for egoic individuation. And that consolation by
the personal or own-body pleasure of self is ultimately
epitomized in the second or mid-childhood stage of life, in
the form of sexual awakening.
The usual individual is fixed in
this infantile and childish level of psycho-physical
adaptation (or the failure of adaptation) to the
All-Pervading Life in which we appear, continue and change
for a time, and then disappear. Thus, each individual
represents a chronic disposition, universal to all human
beings at this stage of evolution, in which the body-mind is
contracted upon itself at its elemental base. And each
individual therefore consoles himself through fixation upon
the primary bodily pleasures of food, sensation, and
sex.
Even so, because of the root and
fundamental contractedness of the entire body-mind, the
Divine Life is not contacted directly and realized in its
Fullness. Rather, the Divine Life is contacted and more or
less hidden by the already contracted body-mind. Thus, even
though the body-mind consoles itself through its own
structural pleasure, and even though the primary bodily or
structural mechanism of pleasure is felt at the genitals-the
Force of Life is not felt or realized except as a relatively
weak and private trickle of bodily energy.
People in general have no
understanding of this and its implications. They live in an
essentially mechanical, reactive, selfpossessed, confused,
and degenerative manner. And either Life, or the Radiance of
the Divine, is not acknowledged or there is no understanding
of how to adapt the body-mind to the Power of the Living
Divine.
I am not speaking of things I merely
believe. I am speaking with the certainty of a complete
experience of all of the psychophysical processes and signs
of total Regeneration in God. And anyone can see the proof
of all that I say if they will only consider this Teaching
and take up the Way in my Company.
The usual body-mind enjoys only that
trickle of energy that manages to pass through the reactive
locks or closed doors of the genitals and the vital base of
the bodily form. The limitless Power of Life cannot invade
the body-mind and motivate its truly human and superhuman
adaptation and growth. The process of such growth awakens
only when the intuition of Life is regained, and the
body-mind submits to the Spirit or Life in which it is
appearing and by which it is sustained.
That process of whole bodily
submission to Life is true religion and spirituality. It is
most radically realized in the Way of Divine Ignorance,
engaged in Communion with the Spiritual Master, through whom
the Radiant Divine is Revealed most directly to human
beings. And all of the practices in that Company involve
literal and ecstatic, or self-releasing, love and surrender
to the Radiant Divine. Such practices bring every function
and feature of the body-mind into direct and disarmed
contact with the Divine Life of the body-mind and the whole
world.
Because of the primacy of the
contraction generated at the bodily base, and most
especially at the sexual center of the body, the release of
these reactive contractions is the fundamental necessity for
Whole Bodily Enlightenment, or Translation of the
independent body-mind into Life. Such is the practical
necessity of religion, spirituality, and all forms of higher
human structural awakening in God.
The process of sexual communion,
described in the book Love of the Two-Armed Form, is only
one of many essential disciplines to be enacted in Communion
with the Divine Life. But it is a primary process in the Way
of Divine Ignorance, and it matures into a profound and
esoteric capacity in the later stages of practice. Once the
locks of the perineum, anus, genitals, navel, solar plexus,
heart, chest, throat, mouth, face, spine, and the entire
brain are all opened to Life, the bodily Revelation of God
becomes a Glory that few have ever enjoyed. In the process
of that Transforming Revelation, the body is sublimed into
the Ecstasy of Light, and the mind is raised beyond mere
soul into the transcendental Genius of Wisdom and Sacrifice,
by which it passes beyond itself to God. May you be Blessed
to Awaken in this Understanding.
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Sexual
Activity Is neither an Obstacle nor an Obligation in the Way
of Divine Ignorance
In the Way of Divine Ignorance the
conversion of conventional sexual activity into the uniquely
human process of sexual communion is essential. However,
sexual activity is not itself necessary. It is only that the
avoidance of sexual activity is neither useful nor necessary
in this Way. And most people are likely to prefer to be
sexually active, in spite of conflicts and difficulties,
rather than choose the strategy of ascetic avoidance of sex.
However, in some cases, either the force of sexual
motivation is naturally weak or else the Force of Divine
Communion itself dissolves the genital game.
In every case, the individual should
be made thoroughly aware of the right and regenerative
function of sexuality in sexual communion with Life. But
some individuals may never enter into sexual intimacy or
marriage, or else such an intimate relationship may include
little genital-sexual activity, or even none at
all.
In any case, whether the individual
is sexually active or not, the Way of Divine Ignorance is
the Way of total psycho-physical Communion with the
All-Pervading Divine Life. And such Communion ultimately
becomes functional Transformation by the Power of Life and
literal Translation of the body-mind into Life. Therefore,
only the Divine is necessary, and only the essential whole
bodily disciplines are obligatory. The personal, moral, and
higher psycho-physical disciplines that must be applied are
the ones that are applied by the whole body-mind and through
all the specific functions that are active in one form or
another. Thus, genital sexual activity is not itself
obligatory, since we can live in Fullness without it. But
the sex function must itself be yielded into the Divine
Life, and to the degree the individual is sexually active he
must convert and adapt that activity into the process of
sexual communion.
Any individual who is not genitally
active can enjoy the full Realization of the Way of Divine
Ignorance, just as any genitally active individual. However,
any reactive obstructions that may be preventing or
complicating such activity must be released. And the
regenerative whole bodily disciplines in general must become
the practice of every devotee. But the absence of sexual
communion with Life through genital intimacy with a lover is
not an inherent obstacle to this Way, since all of the other
whole bodily, personal, moral, religious, spiritual, and
esoteric yogic disciplines are themselves sufficient.
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The
Lover of Mankind, and How Our Sexuality Is
Transcended
The functional psycho-physical
discipline of sexual communion, practiced by members of The
Free Communion Church, is the process whereby our sexuality
may become truly human. It is also the process whereby our
truly or uniquely human sexuality ultimately transcends
itself in ecstatic self-sacrifice into the All-Pervading
Divine Life.
The transcendence of sex is the only
truly human fulfillment of sex. That transcendence is not
realized by problematic avoidance of sex or self-possessed
mental and subjective manipulation of our sexual and bodily
structures. It requires a positive, free, and human
understanding of sex, and a reorientation of the sexual
impulse as well as a readaptation of sexual habits of
action. Then, through direct psycho-physical Communion with
the Divine, and by specific sexual communion with the
All-Pervading Life of the Divine, a true and literal
transcendence of degenerative sexual adaptation may be
realized.
Sexuality and food-taking are the
most critical links in the bodily chain below the heart.
Therefore, the casual satisfaction of sexual desire provides
one of the principal consolations that bind us to ourselves
and separate us from the Divine and Blissful Realization of
Life. It must not be mechanically and self-consciously
resisted, since that is fruitless and as much a matter of
selfpossession as the exploitation of sex. But our sexuality
must be transcended, and right sexual practice is a process
that naturally and inevitably transcends sexuality itself.
Such transcendence is a matter of the regenerative
readaptation of sexual practice, leading to a wholly
regenerative economy in practice, free of the chronic
necessity of genital orgasm. Only then will degenerative and
unillumined self-possession cease to create the conventional
subhuman pattern of life that characterizes most men and
women. Only in the transcendence of our sexuality, through
regenerative fulfillment of our sexuality, does the Divine
become our constant Occupation and our true Lover.
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Growth
and Transcendence
To live by the Law is our worship,
and Life itself is our God. Sexual communion is worship, or
Communion with Life, through the love-transformation of the
sexual function. Just so, all the devotional, personal,
moral, and higher psycho-physical conditions or
responsibilities of the Way of Divine Ignorance are forms of
regenerative worship of Life, or sacrificial Communion
between structure and Life.
Life, or the All-Pervading and
Radiant Divine Reality, must be realized to be the Condition
as well as the Content of the vital functional dimension of
human existence. Then the human individual is released from
the illusion of separation from Reality, and he or she may
continue to grow, through true worship, or regeneration and
ultimate sacrifice of the entire body-mind into Life. Such
growth depends on the intuitive awakening of the heart, or
the free and whole bodily response of love, to Life. And the
human being grows through the acceptance of personal
conditions for the functions below the heart, moral
conditions for the whole bodily disposition of the heart,
and higher psycho-physical conditions for the psychic and
higher mental functions above the heart. But that growth,
through personal, moral, and higher psychophysical
adaptation, is always itself a matter of free participation
in the Law of God, which is true worship, or the sacrifice
of the whole body-mind into Life. Therefore, we ultimately
transcend our own structural growth, through Translation
into the very Divine.
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Every
Kind of Action Must Be Engaged as Love-Communion with the
Living God
Sexual communion is not about
“cultic” attachment and obsessive fascination relative to
one’s lover. It is about ecstatic or self-releasing
Communion with the All-Pervading Force of Life, via every
function of the body-mind, and via one’s lover. Neither
one’s own body-mind nor one’s lover is the goal or ultimate
object of sexual communion, but the Divine Life is itself
the constant meditation of every part and moment. Therefore,
self and lover are both sacrificed in the Divine Life in the
process of sexual communion.
Just so, regenerative diet, health
practice, and other personal and moral disciplines of the
Way of Divine Communion are not merely about “health food,”
the ideal of nonkilling, or any conventional economic,
social, or political intention. All practices in this Way
are about whole bodily ecstatic Communion with the All
Pervading Divine Life. And through each particular
discipline a different aspect or function of the body-mind
is literally adapted to the All-Pervading Life. Ultimately,
by all these means and more, the whole and entire body-mind
is Translated or Dissolved into that Life and Divine
Destiny.
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Bodily
Transcendence and Sexual Communion
As the devotee matures in the stages
of practice in the Way of Divine Ignorance, his practice of
sexual communion also matures. Thus, at first he transcends
reactive and self-possessed emotional and erotic
motivations.
Then he realizes regenerative
control over the orgasm, so that the energy awakened in the
bodily thrill of sexual intercourse is directed toward the
nourishment and enlivenment of the higher and the whole
bodily functions. Gradually, a natural economy develops in
his practice, so that its frequency coincides perfectly with
the regenerative needs or patterns of the bodily
being.
It can be said that motiveless
celibacy is inevitable in the seventh stage of life-or the
maturity of the Way of Radical Intuition. But permanent
celibacy is only necessary and inevitable in the extremes of
bodily transcendence, as in the approach to bodily
Translation or bodily release at death. In practice,
therefore, regenerative sexual communion may remain as part
of the ordinary and humorous play of the individual in the
seventh stage of life until the approach of death. (During
the lifetime, periods of profound bodily transcendence are
inevitable, and motiveless celibacy would, pertain during
such periods-but sexual communion might be resumed at other,
more ordinary phases of the bodily play of Life.)
Truly, to transcend the body is not
to be bodily inactive. Rather, it is to be in a Disposition
in which all bodily activity, including sexual activity, is
engaged entirely as a form of Divine Communion, or
Transcendental Sacrifice.
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The
Way of Renunciation and the Way of Ecstasy
If anyone renounces sexual activity,
he discovers the mind in its place. The mind is all desires.
Even if all desires are renounced, the mind remains. The
mind is attention itself. But even if attention is
renounced, the mind is victorious. The mind is the root of
attention. It is the ego, Narcissus, the self-enjoyer, who
renounces every one and every thing, for the sake of his own
immunity from the threat in all relationships.
But if anyone truly transcends
sexual activity, then he also transcends the mind. He
transcends all desires, every gesture of attention, and the
recoil of self from Infinity. Such a one transcends the
person and the motive of Narcissus. Such a one has chosen
the Way of Ecstasy rather than the Way of Renunciation. Such
a one is Awakened to the true Self, through Eternal
Communion with the Master of Love.
Therefore, renounce no thing and no
one, but transcend every thing and every one. Do not
struggle with the Force of desire and self-definition.
Rather, be Awakened. Be turned about in your attention, your
feeling, and your action. Let every moment of attention,
feeling, and action be a moment of Ecstatic LoveCommunion
with the All-Pervading Radiance and Eternal Consciousness of
the Living God, the true Self of all.
p. 302
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Love
Is the Method of Sacrifice
The true man or woman yields to the
process of experience as to a lover. Such a one does not
enter into the realms of experience in a defensive
manner-cranky, rigid, full of self and knowledge. Rather,
such a one enters into the present moment of experience as
an act of love.
Experience, whether positive or
negative, coincides with ecstasy in the case of devotees of
the Real. They are sacrificed in any case, spoiled with
wounds, and ultimately eaten by a mysterious
lover.
Lovers do not fear dissolution.
Therefore, they are active as submission, feeling, and
ecstatic awe. Unlike the knower, who does not make love but
at best presumes to love, the devotee of the Real is engaged
in the process of ecstasy. The devotee exceeds all knowledge
through love and ecstatic self-surrender. For such a one,
knowledge is only a convention of ordinary order and
thinking, whereas love is the method whereby the secret
purposes of the universe are fulfilled.
p. 303
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The
Ascetic Problem and the Freedom of True
Devotees
The world-renouncing ascetic
considers his born existence to be a problem. He feels
himself always confronted by two great alternatives: Sex and
God. He feels obliged to choose one or the other. He
struggles to choose God. But the God he chooses is only an
aspect of his own experience, a modification of his own
body-mind. It is the God who is the opposite of sex, the
alternative to sex, at the opposite terminal of the
body.
The ascetic suffers himself as a
problem. He considers his own body to be structured like a
problem. There is sex, or the experience of the world, at
one end. And there is God, the inner and higher mind, or the
brain in itself, at the other end. He chooses what is within
and above, and he abandons what is below and without. He is
at war with himself, and even what he chooses as God is only
a part of himself.
But the self-transcending devotee of
the Living God is Awake to the Truth that precedes all
problems, all solutions, and all experiential choices. He
enjoys insight into his own dilemma, his own motivations,
his own strategic efforts. He is free of the alternatives
that troubled ascetics see mapped in the body-mind. He has
realized that the truly Great Alternatives are not two forms
of experience or two aspects of the body-mind. The Great
Alternatives that truly confront him are not Sex and God,
but self and God. And the consideration of these
Alternatives does not produce a dilemma or division in him.
The two Alternatives are not within himself. Rather, they
are the two possible orientations of himself. He may turn
upon himself by exploiting his relations, for the sake of
the pleasures of such experience. (Such is the choice of the
libertine.) Or he may turn upon himself by strategically
renouncing his relations, for the sake of the pleasures of
inwardness. (Such is the choice of the ascetic.) But the
ultimate Alternative to both of these choices is
self-transcending Love Communion with the All-Pervading and
Transcendental Divine. And such is the free choice of the
true devotee.
The true devotee is free of the
double-bind of problematic choices. He is not obliged to
renounce the world, nor is he bound to exploit the world.
Rather, he may surrender himself into God Communion via all
of his true relations. Thus, the true devotee need not
choose between Sex and God. Sex is ordinary to those who
love God. The true devotee lives his sexual possibility as a
form of Spiritual Worship, or self-transcending
Love-Communion with the Living God. Likewise, all of his
functional possibilities, high or low in the structure of
the body-mind, are engaged or lived as forms of that same
Love-Communion. The true devotee does not choose among his
own parts. He does not suffer doubt of the world, or the
body-mind, or experience. Rather, he is liberated by insight
into his participation in the world, or the body-mind, or
experience. Therefore, he neither chooses nor abandons the
world, or the body-mind, or experience. He simply surrenders
as the body-mind in the world, and via every kind of
fundamental and right experience, to the Living God. He
surrenders as himself. He does not renounce himself or any
part of himself. He transcends himself through surrender, or
Love-Communion with the Living God, via every function,
through all his relations, under all conditions. Therefore,
he is always already free-neither bound by the choices of
the libertine nor deluded by the choices of the
ascetic.
This Way of the true devotee is the
Way of Divine Ignorance. And when that Love is Perfect in
the seventh stage of life, then where is God and where am
“I”? Where is a place? Where does experience happen? When
all arising is Realized to be only an unnecessary and
temporary modification of Radiant Consciousness, then even
the motive is understood as That. Such is the Free
Disposition in which even the body Shines with a mindless
Shout and Dissolves in Happiness.
p. 305
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The
Fullness of Life Dissolves Body and Mind
All attachment to degenerative sex
must ultimately pass, or else the body-mind remains addicted
to its own tensionrelease mechanism of self-consciousness.
Just -so, all chronic stimulation of the independent and
separate parts of the bodymind must pass, releasing the
body-mind itself into the All-Pervading Current of Life. The
“Sacrifice of Man,” or Divine Translation, occurs only when
the body-mind is stabilized in both wholeness and
fullness.
Thus, all reactivity, self-division,
self-possession, tension, thought, and chronic obstruction
or emptiness of Life must be dissolved. The Way of such
dissolution is in regenerative practice (in which Life is
constantly permitted to pervade the whole body rather than
stimulate each part to a different degree), founded in
awakened intuition (in which transcendental Ignorance
constantly undermines the self-binding force of experience
and knowledge).
The Way in which the awesome binding
power of sex is dissolved is not through strategic
detachment, suppression of sexdesire, or manipulation of
thought. Just so, the chronically exclusive stimulation of
any part of the bodily being cannot dissolve through
self-manipulative strategies. Rather, the dissolution of the
tendencies and the effects of partial bodily or
psycho-physical stimulation of every kind occurs as a
natural event, when the Fullness of Life is permitted to be
continuous in the whole and entire body. When the Fullness
of the Current of Life pervades the entire bodily
being, without obstruction, contraction, or reaction of a
mental, emotional, or physical kind, then every form of the
partial stimulation of the body-mind relaxes and becomes
gradually obsolete. The imbalanced or partial and chaotic
stimulation of the bodily being gradually ceases as chronic
fixation of Life, and attention in separate organs, parts,
or functions relaxes. Ultimately, the
conductivity6 of the bodily being becomes total,
continuous, and profound, permitting radical sacrifice of
self, or whole bodily Communion with the Radiant Reality
that pervades the world. It is not a matter of inward
concentration, strategic exclusion of bodily awareness,
mental manipulation, suppression of sexual feeling (which is
only Life felt more or less exclusively in the genitals), or
suppression of feeling in any sense. It is a matter of
total feeling into the Current of Life, and intuitive
abandonment of attachment to every form of experience that
arises as modification of that Current.
When the bodily being is whole, the
Current of Life is equalized throughout the body, dissolving
chronic thought, reactive emotion, and bodily tension. And
the consciousness, in Ignorance, intuits the Current not to
be within but to pervade in all directions to Infinity.
Therefore, the self, or body-mind, yields to Life and
becomes ecstatic as Fullness of Feeling to the degree of
Infinity. In that case, the whole body-mind is Transfigured
in the Radiance of Divine Ignorance, and thereafter there is
only Transformation and Translation in God.
6. Conductivity is the
specifically yogic or technical form of responsibility in
each stage of the Way of Divine Ignorance. (Its
counterparts, upon which it depends in every stage, are the
various forms of the conscious process of unobstructed,
transcendental intuition, or Divine
Ignorance.)
In general, conductivity is the
capacity of the body-mind to conduct, or be surrendered
into, the All-Pervading Life-Current. Such conductivity or
surrender is realized through love, or radiant whole body
feeling to Infinity, and such love involves coordinated
engagement of body, breath, and attention in alignment with
the Universal Current of Life-Energy.
p. 306
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Renunciation
and Transcendence
Renunciation is a strategic act,
motivated by the problems of self, or the independent
body-mind in its constant alternations between temporal
frustration and fulfillment. But transcendence is a natural
process, realized through right application or adaptation of
our various functions. Such right application or adaptation
is a matter of intuitive sacrifice, or submission to the
All-Pervading and Transcendental Divine, via all ordinary
activities. Such is the Law of God. Therefore, transcendence
of our functions is a natural, necessary, and inevitable
process or event, if we are Awakened to the Way of
Sacrifice, which is the Way of Love and Eternal
Life.
For this reason, it should be clear
that the ultimate result or import of all functional
practices of a personal, moral, or esoteric mystical kind
that are engaged in the Way of Divine Ignorance is
transcendence of all psycho-physical functions, practices,
and results of practice.
This Way does not involve strategic
renunciation, but it most certainly involves natural and
progressive transcendence. This Way is the Way of
transcendence and Translation of the separated self, or the
disposition of the body-mind, into the Absolute and Eternal
Divine, Who is the Transcendental Self and Radiant Person
that Pervades and yet Transcends all manifest phenomena and
all persons or beings in all worlds.
Thus, as devotees grow and mature in
the stages of practice in this Way, they naturally
demonstrate more and more of the signs of the transcendence
of the separated or conditional self and its functions. This
is made clear in my descriptions of dietary and sexual
practice, as well as esoteric or meditational practice,
relative to the four stages of the Way.
Thus, as devotees mature, their
dietary practice first moves away from all gross forms of
dietary indulgence-away from such food elements as animal
flesh, alcohol, and tobacco. Then, as devotees enter into
the later stages of practice, even the “earthier” food
elements, such as milk, milk products, most cooked grains,
cooked beans, nuts, salt, spices, and concentrated sweets
(such as honey), are used either in moderation or only
occasionally (and, in some cases, they are entirely
avoided). Devotees thus enter into more and more direct
association with the Primary Food Source, which is the
All-Pervading Life of God. Eventually, in the Way of
Re-cognition and the Way of Radical Intuition, the diet is
naturally limited to those substances that serve as a most
direct medium of connection or Communion with the
All-Pervading Life, and that create the least tendency
toward toxemia, psycho-physical imbalance, and enervation.
Such is the most perfectly conservative and regenerative
dietary practice.
Likewise, as devotees mature in
their general practice, including adaptation to the
self-sacrificial process of sexual communion, they naturally
demonstrate the inevitable signs of the transcendence of
eroticism (in thought, desire, and action), including
gradual transcendence of the degenerative orgasm. In the Way
of Re-cognition, the third stage of practice in the total
Way, such signs provide a firm basis for steadiness of
attention, breath, feeling, bodily disposition, and the
bodily Current of Life-Force.
Thus, natural transcendence of the
egoic sexual motive gradually produces a native economy in
sexual activity, whereby its frequency is moderated and its
effects are conserved. And that sexual economy continues in
the Way of Radical Intuition.
Just so, the esoteric practices of a
meditative kind, which appear in various and progressive
forms from stage to stage in this Way, are themselves a form
of self-transcending psycho-physical adaptation and
sacrifice. Therefore, although various mystical and yogic
phenomena are experienced by these means, they are instantly
transcended via the conscious process (as remembrance of
God, enquiry, re-cognition, and radical intuition). In this
manner, the stages of esoteric practice are, like those of
dietary and sexual practice, self-transcending. And, in the
Way of Radical Intuition, all phenomenal exercises of the
body-mind are radically transcended in Perfect Absorption in
the Absolute Personality that is the Divine Master and Real
Self of every individual.
Enlightenment
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