The Dawn Horse Testament – Chapter 21





Adi
Da Books
Online
——Adi
Da Audio Online


Notice

This 1991 version of
The Dawn Horse Testament is NOT the final version by
Adidam (Adi Da).

“you should not
study any earlier edition of The Dawn Horse Testament (or
any earlier edition of any other of My
“source-Texts”). The final edition is it. There are not
“multi-editions” or “mutil-instructions”.
“I am taking great care to prevent the falsification and
transformation of the Reality-Way of Adidam – all of this
kind of make-it-up-as-you-go-along do-it-yourself
“religiosity” and revisionism.

Adi
Da Samraj 2004


The
current and latest 2004 edition of The Dawn Horse Testament
is out of print. It is not entirely “current” with Beloved
Adi Da’s final language conventions and the details of His
practical Instructions. Since their is no final or official
version available Beezone feels it appropriate to use this
1991 version as a form of study with the understanding of
the above ‘notice’.

 

The
Dawn Horse
Testament

The Testament Of
Secrets
Of The Divine World Teacher
and True Heart-Master,
Da Avabhasa
(The “Bright”.)

November
1991

Chapter 21

Practice the wound of love

 

It is the tendency of self-contracted personalities to
indulge in sex as a degenerative activity. This tendency is
the result of the reactive presumption of independence,
separateness, and alienation. It is founded on the
psychology of betrayal. Sexual activity is thus degraded
into a merely organic or lower physical exercise, engaged
for the sake of nothing more than stress-release and
temporary pseudo-happiness.

Therefore, in the way of the heart, and once most
fundamental self-understanding has awakened and become
effective, and once that true hearing has allowed the heart
to see in truth, sexual activity itself must be converted to
spirit-life by means of the self-transcending response to
the giving source of grace. By such means, sexual activity
ceases to be primarily a lower physical or organic
indulgence of the body-mind. Instead, it becomes primarily
an exercise of and an experience via the total human nervous
system, and it is thus only secondarily a lower physical or
organic process.

Sex is rooted in the heart, or the emotional character.
Sexual activity is either a direct expression of love or the
dramatization of emotional limitations through physical
displays. And full sexual expression requires a full and
free heart, awakened to the constantly baptizing
spirit-presence of the by grace revealed divine person. Then
sexual activity incarnates free heart-feeling and spiritual
energy.

True sila involves either the intelligent relinquishment
of sexual activity or right practice of sexual communion.
And such right and true and spiritually responsible sexual
communion requires the magnification, conservation, and
conversion of the by grace revealed spiritual life-current,
in the circle of the body-mind, and by the means I will
describe to you in this, my testament of secrets.

The sexual motive, divorced from the spiritual reality
and engaged apart from the motive of self-transcendence, is
a principal effort whereby individuals avoid the call to
perfectly self-transcending god-realization. Therefore, you
must first observe and understand the ordinary sexual motive
as self-contraction. Then you must actively, effectively,
and most fundamentally transcend the self-contracted
dramatization of your sexuality. Without such real, direct,
and most fundamental transcendence of the sexual ego, there
is no real and true entrance into the practice of the way of
the heart in the fully established context of the “basic”
fourth stage of life .

In the way of the heart, the foundation discipline of
your sexuality must become thoroughly established during the
period of student-beginner “consideration”, or first
practice, of the way of the heart. Then the most fundamental
understanding of your sexuality, and the real, direct, and
most fundamental transcendence of the egoic uses of your
sexuality, must all be developed and established during the
first practicing stage of the technically “fully elaborated”
form of the way of the heart. And, eventually, that
transcendence is also to be increased by the spiritual
awakening initiated in the second practicing stage of the
technically “fully elaborated” form of the way of the
heart.

In the way of the heart, study, and devotion, and love,
and service, and self-discipline, and meditation must always
serve sexual self-transcendence, and especially once both
true hearing and real seeing are awakened. Then you must
economize and fully spiritualize your sexuality itself,
either through the regenerative yoga of sexual communion or
through free and voluntary and spiritually oriented
celibacy.

The practice of sexual communion should not begin until
practice begins either in the third practicing stage of the
technically “fully elaborated” form of the way of the heart
or, otherwise, when practice of the way of the heart is
formally acknowledged to be fully established in the truly
both hearing and seeing context of the technically
“simpler”, or even “simplest”, “lay congregationist”
practice of the way of the heart.

Sexual communion is the emotional-sexual practice of
spirit-communion. Therefore, in the way of the heart, sexual
communion is a kind of sacramental activity, in which
attention is intentionally maintained in the by grace
revealed divine spirit-presence through devotional sacrifice
of separate and separative self during sexual embrace.

Pujas, or sacred rituals, are, truly, a direct enactment
of the sacrifice. In the advanced progress, and the ultimate
progress, of the way of the heart, such pujas, or sacred
rituals, serve the divine spirit-infusion and the
transcendence of the entire psycho-physical person. Like
meditation in the way of the heart, pujas in the way of the
heart are the practice of divine communion, but whereas
meditation in the way of the heart is a rather
“internalized” practice, even involving the temporary
relinquishment of bodily consciousness, pujas are to be
actively performed. And all listening devotees, hearing
devotees, and seeing devotees in the way of the heart are
called to perform such pujas as acts of self-surrendering,
self-forgetting, and self-transcending devotion to me that,
by grace, either presently or potentially energize and
infuse the active bodily personality with the divine
spiritual radiance.

All listening devotees, all hearing devotees, and all
seeing devotees in the way of the heart should engage both
meditative and sacramental forms of devotion every day.
Therefore, these two forms of devotional communion with me
will, in the case of each and every practitioner of the way
of the heart, balance the practice between bodily yielding
and bodily active practices.

A puja is a special sacred performance. That act is the
“opposite” of meditation, in the sense that, while
meditation involves intentional transcendence of bodily
consciousness in divine communion, the puja intentionally
includes bodily consciousness in a kind of rapturous, artful
enactment of divine communion, wherein you must constantly
maintain attention to the body and its relations, but in the
manner of a sacred performance, not in casual, conventional
terms. Because in the puja you are always active in various
ways, physically, vocally, and so forth, you never abandon
bodily consciousness. Nevertheless, in the way of the heart,
you must allow your conditional self, even bodily, to be
completely absorbed in communion with me through these
devices. The sacred puja is thus to be an aspect of your
total practice that functions to balance the effect of
meditation, and that also balances you in all the more
ordinary functional, practical, and relational performances
of daily life. Therefore, sexual activity, converted into
sexual self-discipline in general, is puja, or a true ritual
art.

The puja of sexual communion requires that attention be
concentrated in sexual activity as an emotionally expressed
physical, sensual, and spiritual act. Therefore, the
tendency and the habit of emotional dissociation must be
transcended as a preliminary to the real and effective
practice of sexual communion.

Both hearing and seeing are the prerequisites for this
puja of sexual communion. And even though sexual communion
is a matter of individual responsibility, the fullest
realization of the process is optimally served when each
partner in the embrace is fully prepared to participate in
this yogic sexual discipline. Therefore, in the way of the
heart, the individual practitioner of sexual communion must
make himself or herself a self-sacrificial offering to the
other, and always in the pervasive current of my
heart-awakening spirit-presence, and through fully felt and
openly disclosed love, and through heart-felt submission of
the body-mind. Likewise, the habitual wandering of attention
in thought and mental imagery must be transcended in sexual
communion, or else the self-contraction will dominate the
sexual act itself, resulting in stress, dissociation, and
other degenerative effects.

During sexual communion, attention must be constantly and
intentionally concentrated in the sexual act as an emotional
and physical process, in which you are constantly
surrendered into the living divine spirit-presence. In this
manner, the tendency to become abstracted and defended
against emotional-sexual experience itself, as well as the
tendency to become dissociated from the real and true
spiritual process in the context of emotional-sexual
experience, will be directly transcended. That is to say, if
attention is constantly concentrated in the present
physical, sensual, and emotional act, and if the act itself
is allowed to be attracted by the grace-given
spirit-current, and if heart-felt spiritual devotion to me
is consistently allowed to continue even in the context of
all such sexual activity, then the habit of dissociation
from the present emotional-sexual act through mentalizing
and through interiorized emotional distractions will be
naturally bypassed, and the tendency to stimulate orgasm
through mental imagery will not be exercised. Thus, the
“sexual mind” will be transcended. It will cease to be
necessary and chronic, and even its occasional arising will,
therefore, have no profound or lasting degenerative
effects.

In the real and effective spiritual practice of my
sexually active seeing devotees, the by grace revealed
spirit-current must be preserved, even magnified, in sexual
activity. Therefore, beginning at practicing stage three of
the technically “fully elaborated” course of the way of the
heart, if ever the spirit-fullness in the heart and the
circle ceases to flow because of sex, or if it becomes weak,
obstructed, or absent in anticipation of sexual activity,
during sexual activity, or as a result of sexual activity,
your sexual practice must be “considered” and corrected.

In the way of the heart, the real and effective practice
of sexual communion, which is right surrender to me, will
grant you natural control over the acts and the effects of
the natural sexual process.

Beyond all the functional, practical, relational, and
cultural disciplines you will have developed relative to the
sexual process, your sexual practice as a sexually active
seeing-devotee practicing the technically “fully elaborated”
form of the way of the heart must be fully self-transcending
and spirit-realizing. That is to say, it must directly
transcend the spirit-rejecting self-contraction of body,
emotion, and mind. Thus, your spiritually active sexual
practice must necessarily be even sex-transcending. That is
to say, it must directly transcend the sexual ego, or the
sexually dramatized self-contraction of body, breath, bodily
energy, emotion, mind, and attention.

True sexual communion directly transcends the
self-contraction in its specific form as a motivate and
performer of sexual activity. True sexual communion directly
transcends even the mere convention that is sexual desire,
or the stress of egoic sexual seeking, not by avoiding it,
but by yielding body, breath, bodily energy, emotion, mind,
and attention into the spiritual life-current, so that
sexual desire is carried beyond itself, and so that it is
resolved in love-bliss itself.

When, in the way of the heart, the sexual
self-contraction is fully yielded into the by grace revealed
spiritual current of life, sexual activity becomes truly
ordinary. It becomes non-problematic, and also regenerative.
It becomes naturally and easily economized, or restored to a
balanced or conservative order. It becomes expressed through
self-transcending love. Therefore, true sexual communion
relaxes inevitably into the truly free pattern of
self-renunciation, characterized by no-seeking, and by
love-bliss itself.

In the way of the heart, sexual communion, rightly
engage, actively relinquishes the self-contraction, thus
opening the frontal line. Even so, stress and obstruction
are not the right motivators for sexual communion, and the
strategic removal of stress and obstruction is not the right
purpose of sexual communion. As is the case with all other
disciplines embraced by maturing devotees in the way of the
heart, sexual communion is simply to be an expression of
heart-fullness and of most fundamental self-understanding.
Therefore, in contrast to conventional sexual activity, the
right practice of sexual communion simply preserves and
enhances the by me revealed spirit-current, enlivens,
balances, and rejuvenates the body-mind, and always
maintains the full circle of the body-mind.

In the way of the heart, sexual communion involves the
conservation and conversion of male degenerative orgasm and
female degenerative orgasm. The primary means for the
control and conversion of impending degenerative orgasm
during the sex act are the sexual exercises of radiant
heart-feeling, relaxation of the body, light upward tensing
of the bodily base, pranayama, and the control of
attention.

The conventional orgasm must be bypassed and replaced by
a generalized or whole bodily and regenerative thrill. This
is because excess indulgence in unconverted orgasm tends to
reverse the natural downward flow or polarization of the
frontal line of the body and the natural upward flow or
polarization of the spinal line of the body, thus producing
even chronic symptoms of bodily, emotional, and mental
stress, imbalance, and enervation, and all of this works
against the possibility of spiritual conductivity.

The natural tendency toward orgasm can be felt as a
gradual or sudden descent of fundamental bodily energy from
the brain, down the spinal line, through the perineum, and
then up and forward, toward the genitals. If this cycle is
allowed to complete itself, it ends in the liberal discharge
of bodily energy from the total body-mind.

The genitals become more and more energized during the
sexual act, but this becomes degenerative orgasm only by
degrees. During sexual communion, the spirit-current is kept
flowing in the natural circuit by the right exercise of
emotion, and the right exercise of the body, and the right
exercise of the breath, and the right exercise of the mind,
but a special and more intense employment of these means
must be made when the tendency toward degenerative orgasm is
felt approaching.

Once practice begins at practicing stage three of the
technically “fully elaborated” form of the way of the heart,
the sexually active practitioner of the way of the heart
must practice sexual communion. Therefore, as a specific
practice, the tendency for the natural polarization and flow
of bodily energy and, ultimately, the living spirit-current
to become reversed in the event of degenerative orgasm must
itself be reversed. Thus, the “down, forward, and out”
motion of bodily energy and the living spirit-current must
be reversed, or converted into an “in, back, and up” motion
of bodily energy and the spiritual life-current. Therefore,
the instant the tendency toward conventional orgasm begins,
relax the body, and breathe upwards in or via the spinal
line.

If the tendency toward degenerative orgasm is not strong,
simply feel the entire body, and thereby yield and open the
entire body to the sexually intensified flow of bodily
energy and the sexually evoked spirit-current. In this
manner, feel the bodily energy and the living spirit-current
flowing downwards in the frontal line and upwards in the
spinal line. Freely inhale in the frontal line, and also
exhale in the frontal line, so that the frontal line becomes
more and more open, and more and more full of the descending
flow. And, at random, freely exhale into the spinal line,
even lightly tensing the bodily base, and focus attention
and the bodily energy and the living spirit-current in the
upper rear of the core of the brain.

If the tendency toward degenerative orgasm is strong,
generally relax all stimulating sexual activity, and relax
upwards along the spine, and work to focus attention and
bodily energy and the spiritual life-current in the core of
the brain. Work toward, and into, and at the brain-focus by
steps, but quickly. First, either inhale or exhale. Do this
either suddenly or gradually. In order to establish and
maintain a fully connected internal circuit, breathe with
the tongue pressed lightly to the roof of the mouth, and by
breathing via the nose, rather than via an open mouth. Even
let the eyes close and turn up and back. And lock the
descending spinal force in the upper body by curling the
hips forward and drawing the abdomen in and up. Once the
descending spinal tendency of the bodily energy and the
living spirit-current is turned in, back, and up, and locked
in the upper body, press attention, the inhaled breath, the
bodily energy, and the living spirit-energy deep into the
head. To press attention, the inhaled breath, the bodily
energy, and the living spirit-energy deep into the head,
either press attention, the inhaled breath, the bodily
energy, and the living spirit-energy into the middle of the
brain (and somewhat forward), and, thence, back and up,
toward the upper rear (and the total crown) of the head, or
else press attention, the inhaled (or exhaled) breath, the
bodily energy, and the living spirit-energy directly
upwards, from the spinal line, and via the rear of the head,
toward the upper rear (and the total crown) of the head.
(some may find that interim pressure, however brief, toward
the middle and forward in the brain increases the tendency
toward degenerative orgasm, whereas direct pressure, via the
rear of the head, and directly upwards, toward the upper
rear, and the total crown, of the head, does not. In any
case, whichever of the two paths toward and to the upper
rear, and the total crown, of the head is chosen, and
rightly followed, the effective process transfers bodily
energy and the living spirit-energy to and via and from the
pituitary region of the brain, which region is associated
with the descending, and gross, or lower, functional, and,
potentially, degenerative tendency, or purpose, and, thence,
toward and to the pineal region of the brain, which region
is associated with the ascending, and higher functional, and
regenerative tendency, or purpose.) attention, the inhaled
(or exhaled) breath, the bodily energy, and the living
spirit-energy should be held and pressed in the head
continuously, until the spirit-current (with the genital and
general bodily energy) is felt to run up the spine into the
brain, producing a swelling of pleasurable and radiant
fullness in the upper rear, and the total crown, of the head
(and, thus, a conservative and ascending, or regenerative,
“orgasm” of the brain), and (by all of this) reversing and
releasing the tendency toward degenerative orgasm. If
hyperventilation and the tendency toward involuntary and
degenerative orgasm do not immediately cease (or come under
control) via the first (either inhaled or exhaled) ascent
toward the swoon of fullness in the brain, the following
inhalations and exhalations should, like the first, be
engaged fully (and via the spinal line, and to and into the
upper rear, and the total crown, of the head), as I have
just described. And this conductivity exercise should be
continued thus, until hyperventilation and the tendency
toward involuntary and degenerative orgasm cease (or come
under control). And, when (by all of this) hyperventilation
and the tendency toward degenerative orgasm come to rest,
deeply allow body, mind, and attention to swoon profoundly
toward and into the formless pleasure (of bodily energy and
the spirit-current) in the core of the brain (and ever
higher, deep above). Then (whenever and however the
gathering intention toward frontal descent returns) inhale
fully and deeply in the frontal line (even pressing the
breath down into the solar plexus and abdomen, while tensing
upwards at the bodily base), in order to relieve pressure in
the head and restore the downward frontal conductivity (of
the spirit current and the general bodily energy). Then
breathe naturally and fully in the full circle. As all of
this restores the balance of the body-mind, the occasion of
sexual communion may be either resumed or brought to an
end.

The moments of sexual communion that are not immediately
associated with impending degenerative orgasm generally
involve the practice of inhalation (and reception) of the
bodily energy and the spirit-current in the descending
pattern of the frontal line and exhalation (and release) of
the bodily energy and the spirit-current in the ascending
pattern of the spinal line. It is only at the approach of
degenerative orgasm (or else only at random, and especially
in the more intensified moments of exaltation and ecstasy
that naturally develop in the course of sexual communion)
that yogic sexual activity is to assume a totally (or rather
exclusively) ascending character (with both inhalation and
exhalation in the spinal line).

In the way of the heart, my sexually active devotees
(male or female) who have physical problems related to high
blood pressure (or who have other significant medical
reasons to avoid pressure in the head and/or any other
aspects of the exercise of sexual communion, or of sexual
“conscious exercise”) should perhaps altogether and
generally avoid (or voluntarily relinquish) the approach of
degenerative orgasm (and, therefore, also the possible
subsequent act of the intentional regenerative conversion of
approaching degenerative orgasm). And this may be done
through (simple and intentional) radiant heart-feeling,
bodily relaxation, pranayama (in the form of easeful
breathing in the circle, perhaps including light upward
tensing of the bodily base, but altogether without pressing
or holding the breath, or otherwise introducing pressure, in
the head), and thus (in general) through the bodily (rather
than mental, or “heady”) control of attention in the sex
act, and through the consistent feeling -relinquishment of
the entire tendency toward degenerative orgasm.

Also, in the way of the heart, my sexually active
devotees (male or female) who are, either chronically or
occasionally, functionally unable to approach and achieve
even degenerative orgasm (and who are, thus, either
chronically or occasionally, functionally unable to redirect
impending degenerative orgasm into a wholly regenerative
course) should, nonetheless, in the context of sexual
activity, practice the art of right conductivity (according
to the present developmental stage of the individuals
practice of the way of the heart), including radiant
heart-feeling, bodily relaxation, internal upward tension at
the bodily base, pranayama, and the bodily control of
attention-for this art of conductivity will, even in the
absence of the functional capability for orgasm, keep sexual
activity rightly aligned to the devotional and yogic
intention required in even every moment and context of
practice in the way of the heart, and, just so, it will (to
one or another degree) allow even such non-orgasmic sexual
activity to be sublimed and, in general, made regenerative
(rather than degenerative) in its total cycle of acts and
effects.

There are two primary elements to conventional (or
degenerative) orgasm that must be brought under control
through sexual communion. The first is the living
spirit-current (including every aspect of bodily sexual
energy), and the second is the tendency, in the male, to
eliminate the vital chemical or hormonal fluid from the
reproductive system (and the tendency, in both the male and
the female, to internally generate and retain grossly, or
even negatively, oriented varieties of hormonal or other
chemical secretions and bodily energies).

Generally, women do not, to any significant degree,
eliminate vital reproductive substances (externally) during
conventional orgasm. Therefore, it is not necessary for
sexually active female seeing-devotees (otherwise
spiritually prepared for the practice of sexual communion)
to make any efforts to avoid or suppress conventional orgasm
for the purpose of the conservation of the potential
external discharge of vital chemistry. They may develop the
art of sexually transmitted love to the fullest, and they
may learn to yield themselves full-bodily in sexual embrace,
to the degree that the cervix (which is the deep center or
terminal of the bodily energy and the spiritual life-current
within the sexual organs of the human female) is constantly
stimulated to feel the spiritual current of life. However,
such sexually active female seeing-devotees must
consistently (or as a general rule of sexual practice)
control, convert, or redirect the bodily energy and the
living spiritual energy (which tend to be discharged via the
bodily base during female degenerative orgasm, just as in
the case of male ejaculatory orgasm), and they must also
consistently (or as a general rule of spiritual practice)
positively (and spiritually) convert and orient the
(generally internal) profusion of hormonal (or other
chemical) secretions and bodily energies naturally
associated with all sexual activity. Therefore, such female
seeing-devotees must realize the art of conducting the
bodily energy and the living spirit-energy into the natural
and right pattern of the circle, through radiant
heart-feeling, bodily relaxation, internal upward tension at
the bodily base, pranayama, and the bodily control of
attention. These disciplines should be intentionally engaged
by such female seeing-devotees, during sexual intercourse
generally, and at the beginning of the cycle of (otherwise
degenerative) orgasm, and during any such cycle, so that the
total cycle of sexual embrace (and potential orgasm) may be
converted and sublimed, and made wholly regenerative,
through total psycho-physical and fully felt participation
in the (by grace revealed) living spirit-current.

Men tend (via ejaculatory orgasm) to eliminate vital
reproductive chemical or hormonal fluid externally in every
act of sexual intercourse, and they otherwise tend (as also
do women) to generate (and to retain internally) grossly, or
even negatively, oriented varieties of general bodily
secretions in every act of sexual intercourse (and in the
event of every sexually related thought, emotion, or act).
This (and also the general loss of sexual energy, by both
men and women, in sexual intercourse, and in the event of
every sexually related thought, emotion, or act) has a
(potentially) degenerative effect on the body and the mind
over time (and, in general, it is otherwise part of a total
pattern of egoic and un-happy confinement to the first three
stages of life). Therefore, conservation (and positive and,
ultimately, spiritual conversion) of that vital (and general
bodily) chemistry and bodily energy (through conservation,
and positive and, ultimately, spiritual conversion, of all
sexually related thoughts, emotions, and actions) generally
has a rejuvenating and strengthening effect on the body and
the mind over time.

The total discipline of sexual communion (or else
spiritually oriented celibacy) serves (or must be fitted to
serve) the transitions and processes associated with the
advanced and the ultimate stages of life and practice in the
way of the heart. However, even all practitioners of the way
of the heart should, from the beginning of the
student-beginner stage, consistently observe the effects
that any loss of vital energy and reproductive chemistry
makes in the body-mind. And, on the basis of such
self-observation, sexually active practitioners of the way
of the heart who are developing as student-beginners, or who
are practicing as beginning “lay congregationists”, or who
are practicing as would-be-seeing (or progressively seeing)
“lay congregationists”, or who are practicing at either
practicing stage one or practicing stage two of the
technically “fully elaborated” form of the way of the heart
should (as a general rule of their sexual practice) conserve
sexual energy and (in the case of male practitioners) the
vital reproductive chemistry. In that case, male ejaculatory
orgasm (in excess, or even at all) and female degenerative
orgasm (in excess, or even at all) should (generally, and at
will) be avoided (or voluntarily relinquished), by (to one
or another degree) conserving the frequency of sexual
intercourse, and (additionally) by controlling conventional
orgasm in sexual activity itself, by engaging sexual
activity as a sexual form of “conscious exercise”.

To practice sexual “conscious exercise” is to engage in
sexual activity in an intentionally relaxed manner, by
consistently radiating heart-feeling, or love, and by
consistently relaxing body, emotion, and mind (and, as
necessary, by applying internal upward tension at the bodily
base, and by relaxing, bodily, from the bodily base and, in
a general manner, along the spinal line, and, thus, toward
the crown of the head, but without strategic concentration
of attention in or above the head), and by practicing random
simple pranayama (or lung-breathing conductivity, in the
form of inhalation-reception, in descent, via the frontal
line of the body, and exhalation-release, in general ascent,
via the spinal line of the body), and, altogether, by
controlling attention, thought, and sexual intensity (via
intentional bodily relaxation, and via the magnification of
heart-feeling, and via the maintenance of direct physical,
sensual, and emotional awareness in the sexual act, and via
the constant intention to completely bypass the genital
discharge of sexual energy, and via the constant intention
to convert, or conduct into the spinal line, all accumulated
genital energy, whenever male ejaculatory orgasm, or even
female degenerative orgasm, is felt, even remotely, to be
approaching). And the practice of sexual “conscious
exercise” accomplishes the bypass of degenerative male or
female orgasms, and the conversion of potential degenerative
orgasms into an energy-conserving (or regeneratively
orgasmic) process, by means of an instant and relatively
brief intensification of all the various elements of sexual
“conscious exercise” (especially the suspension of
stimulating sexual activity, the upward tensing of the
bodily base, and the sudden directing of energy into the
spinal line and, in a general manner, toward the crown of
the head), whenever male ejaculatory orgasm, or even female
degenerative orgasm, is felt, even remotely, to be
approaching.

In the case of sexual “conscious exercise”, the practice
of bypassing degenerative orgasm and achieving regenerative
orgasm is not as yogically detailed as the practice of
bypassing degenerative orgasm and achieving regenerative
orgasm in sexual communion, and, in contrast to the practice
of sexual communion, sexual “conscious exercise” does not
involve either conductivity of the spirit-current (in the
manner of my seeing devotees) or intentional yogic
concentration in the core of the brain. The practice of
sexual “conscious exercise” is simply a matter of bypassing
potential degenerative orgasm and redirecting the genitally
accumulating natural bodily energy (otherwise associated
with potential degenerative orgasm) into the spinal line and
into the whole body. Although, in the process of bypassing
degenerative orgasm and achieving regenerative orgasm (or
the true spinal conductivity of the sexual energy otherwise
associated with degenerative orgasm), the practitioner of
sexual “conscious exercise” may experience a pleasurable
sensation of energy rushing into the spine, and even into
the brain, the experience of regenerative orgasm varies in
the case of each such practicing individual and in every
occasion of sexual “conscious exercise”. In any case, if the
practitioner of sexual “conscious exercise” avoids breaking
the circle at the bodily base and conducts the genitally
accumulating sexual energy into the spinal line, that itself
is a regenerative practice, no matter what sensations he or
she may experience, or not experience, in the process.

Although there are many similarities between them, sexual
“conscious exercise” is not fully the equivalent of sexual
communion. Rather, sexual “conscious exercise” is a
practicing preliminary (or a kind of early or training
phase) that prepares the foundation for the later (and
altogether more advanced) practice that is sexual
communion.

The practice of sexual “conscious exercise” relies
primarily on the control of sexual intensity (through
intentional, rather constant, and generalized bodily
relaxation). Therefore, in the case of sexual “conscious
exercise”, the specific yogic controls that achieve the
bypass and conversion of degenerative orgasm are secondary
to the more general practice of intentional control of
sexual intensity. And the specific yogic controls that
achieve the bypass and conversion of degenerative orgasm
are, in the case of sexual “conscious exercise”, developed
more simply (and, in general, are practiced less
intensively, and less intensely) than in the case of sexual
communion.

The right and true practice of sexual communion requires
an experienced and mature capability relative to the
specific yogic controls that achieve the bypass and
conversion of degenerative orgasm. However, because of that
experienced and mature capability, the practice of sexual
communion generally permits (or even requires) a much
greater allowance of sexual intensity (in the context of
sexual activity) than can, in general, be the case in the
practice of sexual “conscious exercise”. Therefore, the
practice of sexual communion emphasizes the intensive,
intense, and even relatively complex use of yogic controls
(such as lung-breathing conductivity, the upward tensing of
the bodily base, the introduction of various other bodily
locks and mudras, and yogic concentration in the core of the
brain). And, as a result of the intensive (and intense)
application of the various yogic controls that are unique to
it (or otherwise common to sexual “conscious exercise” as
well), the practice of sexual communion generally achieves
more deep, intense, and yogically profound regenerative
orgasms than can, in general, be the case in the practice of
sexual “conscious exercise”. (and, of course, the right and
true practice of sexual communion is not only yogically
deep, intense, and profound, but spiritually deep, intense,
and profound as well.)

In the case of sexual “conscious exercise”, the practice
of lung-breathing conductivity is rather secondary (or less
intensive, less intense, and yogically less developed than
in the case of sexual communion). Thus, although the
practice of lung-breathing conductivity is to be engaged in
a general, random, and simple manner in the practice of
sexual “conscious exercise”, it is not otherwise emphasized
(or made into an intensive and intense exercise) in the
practice of sexual “conscious exercise”. However, the yogic
practice of lung-breathing conductivity should, as a means
for bypassing and converting degenerative orgasm, be very
intensively (and intensely) practiced in the case of sexual
communion, and this (along with other specific yogic
controls) allows for the possibility of much greater sexual
intensity (and much less intensive application of
generalized bodily relaxation) than can, in general, be the
case in the practice of sexual “conscious exercise”.

Thus, in summary, the right and true practice of sexual
communion emphasizes full sexual intensity and the intensive
(and intense) exercise of specific (and even relatively
complex) yogic controls that very effectively bypass and
convert degenerative orgasm, whereas the right and true
practice of sexual “conscious exercise” emphasizes effective
control of sexual intensity and a comparatively simpler
(and, generally, both less intensive and less intense) yogic
approach to the bypass and conversion of degenerative
orgasm. However, with the foundation of such sexual
“conscious exercise” rightly, truly, and very effectively
established, the eventual transition to the practice of
sexual communion can, when all other necessary
qualifications appear, be readily made.

In the case of male practitioners of the way of the
heart, vital reproductive fluid should (as a general rule)
be conserved, except when reproduction itself is desired.
Therefore, all sexually active male practitioners of the way
of the heart must fully realize the art of bypassing the
ejaculatory orgasm. And both male and female practitioners
of the way of the heart must practice the regenerative art
of controlling, converting, redirecting, and conducting the
bodily energy and (in due course) the living spirit-energy
associated with sexual pleasure generally (and with
conventional, or degenerative, orgasm most especially) in
the circle of the body-mind.

Generally, if conventional (or ejaculatory) male orgasm
(or even conventional female orgasm) is allowed to occur
only infrequently, it will not be followed by any
significantly negative or limiting bodily (or even
spiritual) effects. Therefore, in the way of the heart, in
the case of seeing devotees practicing sexual communion (and
in the case of student-beginners, and beginning “lay
congregationists”, and beginning “lay renunciate”
practitioners, and would-be-seeing, or progressively seeing,
devotees at practicing stage two of the technically “fully
elaborated” form of the way of the heart, and
would-be-seeing, or progressively seeing, “lay
congregationist” practitioners of the technically “simpler”,
or even “simplest”, form of the way of the heart, who
practice sexual “conscious exercise” as a means to conserve
vital energy and reproductive chemistry during sexual
activity), conventional male or female orgasm may (perhaps)
be occasionally allowed. (and, of course, conventional male
and female orgasm must be allowed, and even, in a truly
sacred sacrificial, or serving, manner, cultivated, whenever
there is a right and specific intention for the female
partner to become pregnant.)

In the case of younger male practitioners of sexual
“conscious exercise” (who are no older than their twenties,
or perhaps early thirties), ejaculatory orgasm may (perhaps)
be allowed as often as once or twice per month, whereas, in
the case of male practitioners of sexual “conscious
exercise” who are older than their twenties or early
thirties (and, as an optimum general rule of practice, even
in the case of male practitioners of sexual “conscious
exercise” who are no older than their twenties or early
thirties), ejaculatory orgasm should (as a general rule of
practice) be allowed no more than once per month. And, as an
expression of the self-renouncing attitude and the
psycho-physical stability that must be associated with
ever-increasing maturity in the truly both hearing and
seeing practice of the way of the heart, all male
practitioners of sexual communion must (whether in the
context of the fully established “basic” fourth stage of
life, or in the context of the “advanced” fourth stage of
life, or in the context of the fifth stage of life, or in
the context of the sixth stage of life) consistently avoid
(or voluntarily relinquish) ejaculatory orgasm, such that
ejaculatory orgasm is (as a general rule of practice)
allowed either not at all or no more than once every one to
six months (with the actual frequency conservatively
determined by the characteristics and the requirements of
the individuals practice of the way of the heart at any
particular developmental stage).

Just so, female practitioners of either sexual “conscious
exercise” or sexual communion should (perhaps) limit the
frequency of conventional (or unconverted and degenerative)
orgasm to approximately the same order of frequency
indicated for male practitioners of either sexual “conscious
exercise” or sexual communion. (however, since conventional
female orgasm does not, in general, involve the immediate
significant external discharge of vital reproductive
substances, the measure of allowable frequency of
conventional orgasm, in the case of female practitioners of
either sexual “conscious exercise” or sexual communion,
should be the subsequently observed effect of conventional
orgasm on the individuals general health and on the
intensity, and on the summary quality and effectiveness, of
the individuals total practice of the way of the heart.
Therefore, in any particular case of a female practitioner
of either sexual “conscious exercise” or sexual communion,
the intelligently allowable frequency of conventional orgasm
may be more or even less frequent than in the case of any
particular male practitioner of either sexual “conscious
exercise” or sexual communion.)

In any and every case (whether of the male or of the
female practitioner of either sexual “conscious exercise” or
sexual communion), the frequency of conventional orgasm (or
even the decision to control and conserve conventional
orgasm in every occasion of sexual “conscious exercise”, or
to control, conserve, and convert conventional orgasm in
every occasion of sexual communion) should be determined by
a “consideration” of such factors as age, degree of
vitality, state of health, the general orientation of
practice at any developmental stage of the way of the heart,
and the effect of conventional orgasm on the various
features of daily (and meditative) practice of the way of
the heart.

If it is to be effective, the male conservation of vital
reproductive fluid (in sexual communion, and in the
“conscious exercise” of sexual activity) must (whenever it
is performed) be real and complete. In sexual communion (and
in the simpler, and not yet fully spiritually active and
spiritually responsible, “conscious exercise” of sexual
activity engaged by student-beginners, and by beginning “lay
congregationists”, and by all practitioners at either
practicing stage one or practicing stage two of the
technically “fully elaborated” form of the way of the heart,
and by all would-be-seeing, or progressively seeing, “lay
congregationist” practitioners of the technically “simpler”,
or even “simplest”, form of the way of the heart), the
control and conservation of male ejaculation is (like every
other aspect of sexual self-control and sexual conservation,
in both male and female practitioners of such sexual
self-control and sexual conservation) achieved, in the way
of the heart, primarily by means of radiant heart-feeling,
bodily relaxation, internal upward tension at the bodily
base, pranayama, and the control of attention. In the case
of male practitioners (of either sexual communion or the
simpler “conscious exercise” of sexual activity), finger
pressure at or near the perineum during , or else
immediately (or, as a preventive measure, at any sexually
active moment) previous to, ejaculatory orgasm may (perhaps)
be applied, in order to prevent elimination of vital
reproductive fluid, but, once the event of ejaculation has
already begun, even such a practice tends merely to force
the vital reproductive fluid into the bladder (from which it
is eliminated later, via urination). Therefore, in order to
completely conserve the vital reproductive fluid (and also
avoid irritation of the prostate gland and the male sex
organs generally), finger pressure at or near the perineum
should generally be used (if at all) only to keep the
circuit of bodily energy and spirit-energy closed at the
bodily base, whereas ejaculation itself should, as a general
rule, simply be avoided (or voluntarily relinquished), by
means of the right practice of radiant heart-feeling, bodily
relaxation, internal upward tension at the bodily base,
pranayama, and the control of attention.

Male practitioners of (especially) sexual “conscious
exercise” (and, but much less frequently, even some male
practitioners of sexual communion) may (in the context, and
as a direct result, of sexual activity) tend (at times)
toward involuntary (and, apparently, not otherwise
completely controllable) ejaculatory orgasm. On those
occasions (of apparently diminished ability to control
ejaculation), male practitioners may choose to use finger
pressure (at or near the perineum) to suppress ejaculation
during (or, preferably, immediately previous to) actual
ejaculatory orgasm. This practice is (when accompanied by
the continued conductivity exercise of radiant
heart-feeling, bodily relaxation, internal upward tension at
the bodily base, pranayama, and the control of attention)
superior to mere indulgence in ejaculatory orgasm, but even
this practice must (except, at most, as an occasional, or
rarely necessary, device) be progressively outgrown (or,
over time, be made generally unnecessary) by the persistent
application of the practices of radiant heart-feeling,
bodily relaxation, internal upward tension at the bodily
base, pranayama, and the control of attention, such that the
complete control and bypass of ejaculation may, as a general
rule, be managed by these means alone (without the
application of finger pressure at or near the perineum). And
this ability (to completely control and bypass ejaculation,
without requiring the application of finger pressure to
suppress the ejaculatory tendency or event) must (in order
to provide a right foundation for the later progressive
development of the yogic sexual practice) be established (at
least as a basic and generally consistent capability) before
(or, otherwise, coincident with) maturity in the
student-beginner stage of the way of the heart.

In the case of both male and female practitioners of the
way of the heart, sexual communion (and, but, generally, to
a lesser degree, sexual “conscious exercise”) releases
(especially via fully developed regenerative orgasms) a
profusion of bodily energy (and, certainly in the case of
true sexual communion, a profusion of spirit-energy itself),
including many kinds of positively (and, certainly in the
case of fullest true sexual communion, also spiritually)
converted hormonal (or other chemical) secretions, and this
profusion is (thus) released all over the body and its brain
(and not merely in the region of the genitals and the bodily
base). The hormonal (and other chemical) flows thus released
and retained within the body are of a rejuvenating kind,
conducive toward psycho-physical health and general
psycho-physical well-being. This is because the hormonal
(and other chemical) secretions stimulated, converted, and
conserved in the body (rather than eliminated from the body)
during (right) sexual communion (and right sexual “conscious
exercise”) are of the non-stress variety.

People under the daily circumstances of life in the
common world tend to be constantly stimulated to produce
hormonal secretions of the stress variety, and such
secretions tend to depress or even destroy health and
general psycho-physical well-being over time. Thus, one of
the primary motives toward sexual activity and conventional
orgasm in the common world is the urge to release stress and
eliminate the chemical results of stress, whereas sexual
communion (and, but, generally, to a lesser degree, sexual
“conscious exercise”), in the midst of a total life of
self-transcending practice of the way of the heart,
transcends all stress-bound motives and results.

The general conductivity of bodily energy (and of the by
grace revealed spirit-energy) in sexual communion, and,
also, the general conductivity of bodily energy in the
practice of sexual “conscious exercise”, keeps the circle of
the body-mind rightly polarized (and, in general,
establishes the body-mind in a feeling of balance, or of
equanimity, and of “fullness”). Sexual communion (rightly
and fully practiced) fills the entire body-mind with
balanced flows of living spirit-energy and delight. Also,
sexual communion and (but, generally, to a lesser degree)
the right practice of sexual “conscious exercise” fill the
entire body-mind even with positive flows of an hormonal, or
other chemical, profusion, and with flows of positively
(and, in the case of sexual communion, even spiritually)
converted natural bodily energy.

Sexual communion (and, but, generally, to a lesser
degree, sexual “conscious exercise”) even (generally)
rejuvenates the body-mind, by positively (and, especially in
the case of sexual communion, spiritually) stimulating all
the primary (or otherwise critical) centers of the body, and
by maintaining the right polarization of the bodily (or
psycho-physical) flows, and by preventing the generation of
merely grossly (or even negatively) oriented fluids from the
hormonal (and other bodily) centers, and by maintaining the
right (and, certainly in the case of true sexual communion,
spiritually auspicious) attitude, direction, and intent of
mind (or psyche), emotion, and body. (also, secondarily, the
vital reproductive fluid itself, retained in the body of the
male practitioner of either sexual communion or sexual
“conscious exercise”, has a readily apparent rejuvenative
effect.) and, because much of the rejuvenative (or,
altogether, regenerative) effect of either sexual communion
or sexual “conscious exercise” is a direct result of the
fully developed regenerative orgasm, the primary element of
either sexual communion or sexual “conscious exercise” is
the conversion of every (potential) degenerative orgasm into
a truly regenerative orgasm. (therefore, although the
bypassing of the degenerative orgasm is a necessary
functional element of both sexual communion and sexual
“conscious exercise”, the fully effective conversion of the
potential degenerative orgasm into an actual regenerative
orgasm, or a yogically ascending, and, in the case of male
practitioners, non-ejaculatory, or, in the case of female
practitioners, entirely non-degenerative, and, in all cases,
inherently and fully regenerative, process, is always the
true purpose of even such bypass. And, because truly
regenerative, or yogically ascending, orgasms may serve a
very important role in the achievement and the maintenance
of psycho-physical health and general psycho-physical
well-being, and in the general support of the developing
spiritual process of the way of the heart, regenerative
orgasms should-generally, in the case of sexually active
practitioners of the way of the heart, whether male or
female-be not only permitted but actually, and even
intensively, cultivated , such that, generally, regenerative
orgasms should, if possible, be fully achieved even several
times in each occasion of either sexual communion or sexual
“conscious exercise”.)

Equanimity is inherently regenerative. Enervation and
negative accumulation are inherently degenerative.

Equanimity and regeneration (and not enervation, negative
accumulation, and degeneration) are the genuine effects of
true sexual communion (and of rightly practiced sexual
“conscious exercise”). Neither stress nor the
self-contraction is supported or intensified by true (and,
necessarily, spiritually active) sexual communion (or by
rightly practiced sexual “conscious exercise”). And
love-bliss is the ultimate substance (and grace-given gift)
of true sexual communion (and, potentially, of rightly
practiced sexual “conscious exercise”).

The primary function of sexual communion and of sexual
“conscious exercise” is (by the maintenance of devotional
attention even in the context of sexual activity) to more
and more fully and completely align and surrender the total
personality to me. And the special function of (such
devotional) sexual communion is to surrender the total (and
even sexual) personality to my tangibly revealed
spirit-presence, so that my grace-given spiritual (and
always blessing) presence is (thereby, and always)
intimately found, made resonant in the circle, and tangibly
expressed in the frontal human character.

Sexual communion and sexual “conscious exercise” are not
to be equated with the practice of ascending meditation in
the context of either the “advanced” fourth stage of life in
the way of the heart or the fifth stage of life in the way
of the heart. Rightly practiced, sexual “conscious exercise”
(beginning in the “original” context of the fourth stage of
life in the way of the heart) and sexual communion
(beginning in the fully established “basic” context of the
fourth stage of life in the way of the heart) can and should
serve the relaxation of the self-contracted search for gross
bodily self-fulfillment and gross bodily self-release, and
practice of either sexual “conscious exercise” or sexual
communion can and should also (even from its beginning)
serve the right polarization, the progressive purification,
and (certainly in the case of true sexual communion) the
spiritual energization of the spinal line. However, even
right, full, and mature spiritual practice of sexual
communion cannot (except perhaps in the case of exceptional
yogis) immediately involve or directly achieve the higher
(and the very highest) processes associated with the ascent
of the living spirit-current through and beyond the ajna
door, for such processes require a discipline and a
realization that goes beyond the bodily exercises of
attention.

Whatever support or effect it may add to the later
advanced stages of life (and the ultimate stages of life) in
the way of the heart, even sexual communion (like sexual
“conscious exercise”) is basically a discipline relative to
the frontal personality, whereby the knots that limit love
and conductivity in the frontal line (and the simpler, or
general, conductivity of the spinal line) are opened to the
spirit-current (or love-bliss itself). Even so, the practice
of sexual communion, with the frequency of sexual occasion
uniquely moderated (in the case of most sexually active
practitioners of the way of the heart) in the context of the
“advanced” fourth stage of life, and in the context of the
fifth stage of life, and in the context of the sixth stage
of life, is (in principle, or in the case of those who
rightly choose it and rightly practice it) compatible with
all the advanced stages of life and all the ultimate stages
of life in the way of the heart.

There is a necessary functional, practical, relational,
and cultural prerequisite (and basis) for full and right
practice of sexual communion. That necessary prerequisite is
true sila . And the most basic discipline of true sila (in
the spiritual context of sexual relatedness) is the
intentional and self-transcending concentration of sexual
relatedness (and sexual activity) in the circumstance and
heart-practice of what I call “true intimacy”.

Indeed, true intimacy is a subject of study and
“consideration” (and, therefore, of progressive adaptation
and demonstration) from the very beginning of the way of the
heart. Therefore, the practice of true intimacy is (but in
an only potentially spiritual, or, otherwise, only in a
rudimentary sense, spiritual, manner) to be engaged (and
progressively developed) even by student-novices (formally
approaching the way of the heart), and, thereafter, by
student-beginners in the way of the heart, and by
practitioners in practicing stages one and two of the
technically “fully elaborated” form of the way of the heart,
and by beginning “lay congregationist” practitioners, and
would-be-seeing, or progressively seeing, “lay
congregationist” practitioners, of the technically
“simpler”, or even “simplest”, form of the way of the heart.
Even so, true intimacy is (beyond its simplest human
components) necessarily a spiritual, and, ultimately,
transcendental, and divine, discipline that, therefore, can
(in the fullest sense) begin (or be fully demonstrated) only
when practice of the way of the heart (in either its
technically “fully elaborated” form or its technically
“simpler”, or even “simplest”, form) is (by grace)
established in the (fully established) “basic” (spiritual,
and truly spiritually responsible) context of the fourth
stage of life.

In the way of the heart, the fullest commitment and
capability for the discipline of true intimacy cannot appear
until the individual both hears me and sees me. Therefore,
most fundamental self-understanding, real self-discipline,
and basic human equanimity must first (by grace) be
inherited from the personal struggle with ego-bound
emotional-sexual tendencies, and then the total body-mind
(including its emotional-sexual dimension) must be submitted
to the real (and grace-given) spiritual process. Such
preparation and capability is signified by the awakening of
full spiritual responsibility, in the case of my “lay
congregationist” devotees who both hear me and see me, and
in the case of my devotees who enter the third practicing
stage of the technically “fully elaborated” form of the way
of the heart (or at least when real seeing begins to develop
in the context of the second practicing stage of the
technically “fully elaborated” form of the way of the
heart). And even the seeing devotee who practices the
discipline of true intimacy in the way of the heart will
continue to mature (spiritually and progressively) in that
discipline (and in the discipline of sexual communion, if he
or she is sexually active) in and beyond the context of the
fully established “basic” fourth stage of life in the way of
the heart.

True intimacy is not any relationship itself, but real
and effective heart-practice in that relationship.

True intimacy is a sadhana (or a spiritual, and,
ultimately, transcendental, and divine, discipline), not
merely a conventional social ideal.

True intimacy is a self-transcending discipline that
directly transcends the dissociative method of egoity, the
idea of the psycho-physical self as an owner of others, and
the idea of others as property. Therefore, true intimacy
replaces the motive of egoic independence and the psychology
of ownership (of ones intimate partner, or partners, or even
ones children) with the practice of self-transcending love
and the heart-culture of (most fundamental)
self-understanding and happy self-discipline in relationship
to ones intimate partner (or partners), ones total family
(and community), and all other beings.

True intimacy economizes (or balances) itself, inherently
and inevitably. Therefore, if true intimacy is practiced and
realized, the possibility of multiple relationships (or
simultaneous emotional-sexual relationships between any one
individual and more than one partner) becomes minimal (and,
in the general case, even unlikely). Indeed, an
extraordinary heart-balance must (or would necessarily have
to) be realized by each one and all in the unique, rare, and
true intimate circle of multiple love. For this reason, or
because of the great requirements involved in the real
practice of true intimacy (and the real practice of all the
forms of spiritual, transcendental, and divine discipline in
the way of the heart), true intimacy (fully, intelligently,
and feelingly “considered”) will, in most (although not
necessarily all) cases, freely confine itself to a
relationship with (and a real, or really practiced,
commitment to) only one other (or one partner) during any
significant period of time (or even during an entire
lifetime).

True intimacy is a one-pointed discipline of the
psycho-physical self, in which each partner is required (or
always called) to practice intimate relationship as
spiritual intimacy (or as a means of self-transcending
god-communion).

True intimacy is a cooperative union between individuals
whose commitment to one another is based on a spiritual
(and, ultimately, transcendental, and divine) intention that
is freely, directly, and fully expressed through the
emotional-sexual character of each partner.

True intimacy is necessarily an intentional, active, and
moment to moment practice, not merely an automatic or given
situation and fact of daily life to be passively indulged or
suffered. And the primary import of that practice is that
it, when fully established, serves the magnification,
conservation, and conversion of the grace-given
spirit-current in the daily life of each partner. Therefore,
fullest (or fully spiritually responsible) true intimacy is
itself sexual communion, whether or not the partners choose
to be sexually active.

True intimacy is the practice of self-transcending love
of ones intimate partner (or partners), while releasing and
identifying that one (and even every one at all) in the
forms of the divine person.

True intimacy is, inherently, a spiritual condition and
process, and, therefore, it cannot (in the fullest, or truly
spiritual, sense) begin previous to spirit-baptism (or until
there is devotional entrance into the spirit-activated
context of the fully established “basic” fourth stage of
life).

True intimacy is not a matter of self-indulgence and
conventional self-fulfillment, although it does not, in
principle, exclude pleasures of love and sexual
intimacy.

True intimacy, fully (spiritually) established, is a
truly human yoga, a discipline of the psycho-physical self
that purifies tendencies of desire and mind, counters (or
responsively releases) the effort of self-contraction,
balances and energizes the psycho-physical being with
spirit-force, and serves the process of divine
self-realization through real self-transcendence.

True intimacy requires (or always calls for) real and
steady commitment of attention and human energy.

True intimacy requires (or always calls for) the real and
steady expression of love.

True intimacy requires (or always calls for) real and
steady relinquishment of egoic independence, or all
egoically “self-possessed” demands, expectations, and
complaints, all rituals of rejection, mistrust, and
reactivity, and all strategies of depression,
pleasurelessness, and promiscuity (or all merely casual, or
reactively motivated, or negatively intended, or otherwise
un-“considered”, merely ego-serving, and mechanical
indulgence or involvement in emotional-sexual activity with
any other or others, or even with that, or any, established
intimate partner).

Therefore, true intimacy requires (or always calls for)
real and steady relinquishment of even any and all limits on
love.

As a natural means to true intimacy, the partners in love
are required (or always called) to incarnate the two primary
signs (or complementary and polar opposite aspects) of the
divine and universal natural dynamic of life. Therefore, the
masculine partner is required (or always called) to submit
himself to incarnate (or extend) the divine husbanding (or
conserving) power (or to practice the true mans yoga)
through steady control (or right directing) of the energy
and attention of himself and his feminine partner, and by
constantly arousing (in himself and in his feminine partner)
the motive of right restraint, right intention, and right
use of human energy and attention. And the feminine partner
is required (or always called) to submit herself to
incarnate (or to extend) the divine goddess-power (or to
practice the true womans yoga) of attraction,
self-submission, and nurturing, by constantly feeding her
masculine partner with the life-power of her personal energy
and attention, and by constantly arousing the motive of
heart-submission and heart-radiance in herself and in her
masculine partner.

True intimacy is typically heterosexual, although true
intimacy between homosexual partners is a possibility. Any
practitioner of the way of the heart who is “considering”
the possibility of true homosexual intimacy must first go
through the ordeal of discovering whether he or she is truly
homosexual, by transcending the patterns of un-happiness
that might dictate homosexuality as a false (and necessarily
un-happy) choice. And those who enter into the practice of
true intimacy as homosexuals must be capable of the same
self-transcending love in practice that is required of
heterosexuals, and the “husband-goddess” dynamic, or the
complementary play of conservative (or restraining power)
and attractive (or radiating power), will generally be
exhibited just as clearly, directly, and fully in the case
of true intimacy between psychologically polarized
homosexual partners as in the case of true intimacy between
physically (and psychologically) polar opposite (or
heterosexual) partners.

In the way of the heart, the sadhana of true intimacy is
a specialized form of the basic sadhana of self-transcending
submission to me (the hridaya-samartha sat-guru). Thus (and
thereby), the sadhana of true intimacy is, in the way of the
heart, a direct extension of the basic sadhana of direct and
effective acceptance of my husbanding (or restraining,
guiding, and awakening) influence (and, thus and thereby, of
the husbanding, or restraining, guiding, and awakening,
influence of the divine person or reality) by all my
listening devotees, hearing devotees, and seeing devotees,
male or female. Therefore, in the way of the heart, only the
orientation of true intimacy (established, in practice, by
means of fullest devotion to me) allows emotional-sexual
relationship (with or without sexual activity) to directly
serve the spiritual, and, ultimately, transcendental, and
divine, process (by commanding even emotional-sexual energy
and attention to achieve one-pointed concentration, free of
promiscuity, or casual distraction).

In the way of the heart, the sadhana of true intimacy is
a specialized form of the basic sadhana of devotional
communion with me (and the acceptance, thus and thereby, of
the “bright” attractive and self-radiant condition of the
self-existing divine person or reality). Therefore, only the
orientation of true intimacy (established progressively,
through effective devotion to me, from the beginning of the
way of the heart, and fully demonstrated in practice by all
seeing devotees in the way of the heart) allows
emotional-sexual intimacy (with or without sexual activity)
to directly serve the spiritual, and, ultimately,
transcendental, and divine, process (by allowing
emotional-sexual energy and attention to achieve loves full
aliveness, free of the motive of self-suppression and the
mood of life-depression).

The real practice of the total (or spiritually full)
discipline that is true intimacy is neither an obligation
nor a true capability of student-beginners, yet non-seeing
“lay congregationists”, and yet non-seeing practitioners at
practicing stages one or two of the technically “fully
elaborated” form of the way of the heart, because such
individuals have not yet completed the total basic process
of hearing and (first) seeing. Therefore, from the
beginning, student-beginners of the way of the heart (and
student-novices, approaching the way of the heart) are first
called to (simply, directly, more and more effectively, and
as an expression of their devotion to me, and as a means of
self-reflection) surrender (and, thereby , to relinquish)
all promiscuous (or merely casual) and excessive (or
wastefully self-indulgent) sexual behavior (in thought,
emotion, speech, and bodily deed), and they (as well as
beginning “lay congregationists”, and would-be-seeing, or
progressively seeing, “lay congregationists”, and
practitioners at practicing stages one and two of the
technically “fully elaborated” form of the way of the heart)
are also (on that basis) called to observe (and to feel
beyond) their egoic (or self-contracted) emotional-sexual
motives, tendencies, and activities in every moment, so that
they may (eventually, and by grace) understand themselves
most fundamentally and (thereby, and by real and grace-given
seeing) set the heart free from emotional-sexual bondage.
Therefore, by all of this (and by the constant
“consideration” of my word of instruction relative to true
intimacy, and by the establishment of a generally
conservative sexual practice altogether), student-beginners
(and even student-novices), beginning “lay
congregationists”, would-be-seeing, or progressively seeing,
“lay congregationists”, and practitioners at practicing
stages one and two of the technically “fully elaborated”
form of the way of the heart must progressively (and, in the
fullest, or spiritual, sense, only eventually) adapt to the
profound discipline of true intimacy.

For my seeing devotees who are involved in any
emotional-sexual relationship, the full (or fully spiritual)
discipline of true intimacy becomes a necessary practice (or
a necessary realization of practice) at, and beyond,
practicing stage three of the technically “fully elaborated”
form of the way of the heart, and, otherwise, once (on the
basis of true hearing) true seeing awakens in the course of
“lay congregationist” practice of the way of the heart. (in
the context of the would-be-seeing, or progressively seeing,
practice of the way of the heart, the full spiritual
discipline of true intimacy, like the fullest commitment to
a spiritually oriented celibate discipline, cannot become a
fully presumed obligation in practice until the
progressively seeing stage of the way of the heart is
completed, in true seeing. However, in the case of those who
are already involved in any emotional-sexual relationship,
adaptation to many of the simple human features of the
practice of true intimacy should have occurred,
progressively, previous to the would-be-seeing, or
progressively seeing, stage of the way of the heart, and, in
the spiritually developing context of the progressively
seeing practice of the way of the heart, my word of
instruction relative to true intimacy should, in the case of
those who are already involved in any emotional-sexual
relationship, serve as a useful measure of preparedness for
the further emotional-sexual responsibilities associated
with advancement to the actually seeing stages of the way of
the heart.)

Only a fool will fail to cultivate the relationship to
the beloved. Therefore, only a fool will fail to cultivate
the human well-being and the spiritual, transcendental, and
divine realization of loves partner in love. And this is
also true: the ego (or the self-contracted individual) is
just such a fool!

The emotional-sexual ego constantly hunts for an other.
The ego-“I” (or self-contraction) hunts (or seeks) an other
(even all others and the total objective cosmos) in order to
be gratified, consoled, and protected. The compulsive
hunting (or search) for an other is generated by the
feelings of un-happiness, emptiness, and separateness that
possess and characterize the self-contracted being.

Once an other is found, the ego-“I” clings to the other,
at first pleasurably, and then aggressively. The ego-“I”
depends on the other for happiness, and, over time, the
ego-“I” makes greater and greater demands on the other for
fulfillment of itself (in all of its desires). Often, in
time, the other becomes depressed and exhausted by this
demand (and thus leaves, or dies). Just as likely, the
ego-“I” discovers, over time, that the other cannot or will
not satisfy the absolute demand for attention and
consolation. In that case, the ego-“I” feels betrayed, and
the ego-“I” begins the strategy of punishing, rejecting, and
abandoning the other.

Every conditionally manifested being has (in time) often
been the proposed victim of this strategy of separate and
separative selves. Even more, until the heart gives way to
divine love-bliss, every conditionally living being is the
original genius and grand performer of this strategy of
separate and separative selves. It is the strategy of
narcissus, and it is the dreadful work of all conditionally
living beings who are not awake to the truth beyond the
ego-“I”.

If there is to be real happiness, this cycle of egoic
“self-possession” and other-dependency (or object-dependency
generally) must be transcended. In the way of the heart, it
is transcended through most fundamental self-understanding,
and through self-transcending love, service,
self-discipline, and meditation (in responsive devotional
relationship to me, and, thus and thereby, in responsive
devotional relationship to the divine person), and
(eventually, by grace) through direct realization of the
self-radiant (or inherently spiritual), self-existing (or
transcendental), and (ultimately) divine self-condition of
being (itself). In this manner, the inherent happiness of
the spiritual, transcendental, and divine self replaces the
fruitless search (or hunt) for happiness by the
self-contracted and dependent conditional self.

The way of the heart is founded on real transcendence of
the search (or wanting need) for happiness. That is to say,
the way of the heart is founded on the magnification of
inherent (or real) happiness, or happiness itself.
Therefore, I say, come to me when you are already happy. In
other words, come to me by truly turning to me. Do not come
to me with a mere outward show of devotion (while you remain
inwardly dissociated and possessed by self-contraction?,
for, if you do so, you will come as a seeker, wanting
happiness from me, and, yet, unable to reach to me and to
find me, and, thus and thereby, to find (or to “locate”)
happiness itself.

Therefore, come to me (to listen, and to hear) by
surrendering to me (by heart). And do not come to me to see
me until you have truly heard me and become founded
(thereby) in the real devotional practice of self-surrender,
self-forgetting, and effective self-transcendence.

Do not come to me in the manner of a seeker, wanting to
depend on me to make your separate and separative self
happy. Come to me for me only. I am happiness itself (prior
to your separate and separative self). Therefore, come to me
to surrender and forget your separate and separative self
(which is your un-happiness, full of wanting need and
search).

You come to me truly (or rightly) when you are no longer
resorting to your conditional self (or ego-“I”). Indeed, you
cannot even find me (or “locate” my “brightness” and my
heart-blessing) until you are heart-ready to resort to me.
Therefore, do not seek happiness from me. Rather, be happy
with me.

Listen to me by right (and inherently happy) devotional
intimacy with me. In this manner, grow to hear me, and, by
hearing me, take your stand with me in prior (or inherent)
happiness. Then let this happiness (or open-hearted feeling)
be (progressively, then perfectly) magnified in and by the
sight of my “bright” company.

Indeed, to practice the way of the heart (in its
fullness), you must not seek happiness from any other. To
practice the way of the heart (in its fullness), you must be
fundamentally free of wanting need (or the craving for
happiness). Those who (having listened to me) hear me (and
understand themselves most fundamentally) have really (and
most fundamentally) understood their own wanting need and
search for happiness. They understand the wanting need and
search for happiness to be the effect and the sign of
self-contraction (whereby inherent happiness is forgotten,
and is otherwise projected outwardly, to be sought and
demanded in every kind of other or thing, and even, as the
ultimate and imaginary other or thing, to be called and
abused as “god”). Therefore, those who truly hear me freely
relinquish that wanting need and search.

The way of the heart is begun with listening, until (in
and by means of the event and process of true hearing) the
search for happiness (via the projection of wanting need) is
understood (most fundamentally) and released at the heart.
And when the unfulfilled (and unfulfillable) wanting need
(or search) for happiness is thus understood (and the native
“taste” of happiness, or even love, is, to a significant
degree, regained), my hearing devotee is heart-awake to see
me (and, thus and thereby, to “see” happiness itself). And
any one who truly sees me (and who, thus and thereby, really
“sees” happiness itself) becomes moved (by the grace-given
“sight” of happiness itself) to be my perfect devotee (not
by seeking and un-love, but in love, as love, or in and as
the grace-given and freely giving happiness itself, that
sets all others free by love, or by happiness itself, and
stands with all others freely in happiness itself,
self-radiant as love, or the real and inherently perfect
love-bliss).

In the way of the heart, the dramatization of wanting
need (or the egoic search, that says “i need you, or this,
or that in order to be happy”) is, as a matter of moment to
moment self-discipline (or sila), to be released and
replaced by a “yoga of necessity”. The basically given
conditions of existence associated with every stage of life
are (when necessary) to be embraced and cared for (and not
avoided or abused) by loves work (or the self-transcending
yoga of right practice). Therefore, in the way of the heart,
what is necessary (or basically given) is to be allowed (but
converted in the context of true yoga), and what is only a
wanting need (or an expression of self-contraction,
un-happiness, and un-love) is to be constantly felt beyond
(in happiness itself, and via love itself).

Therefore, in the way of the heart, true intimacy (and
also right sexual communion, and rightly practiced sexual
“conscious exercise”) is such a yoga of necessity
(transcending egoic, and wanting, need). And, in the way of
the heart, such true intimacy (and also right sexual
communion, and rightly practiced sexual “conscious
exercise”) is neither possible nor truly appropriate outside
the context of the culture and practice of truly
self-transcending devotion to my bodily (human) form, my
spiritual (and always blessing) presence, and my very (and
inherently perfect) state, or outside the culture and
process of truly self-transcending devotional identification
of the by me revealed spiritual and, ultimately,
transcendental divine, or outside the total devotional (and
self-transcending) process of truly right submission to the
by me revealed spiritual and, ultimately, transcendental
divine. And the practical essence of true intimacy (and
right sexual communion, and rightly practiced sexual
“conscious exercise”) is active love and real trust.

If intimate partners do not actively love and really
trust one another, then they will fear even to say “i love
you” (for such is a confession of vulnerability, and human
beings will not confess vulnerability to any one they regard
as an opponent, or any one who might use their vulnerability
to threaten or harm them with rejection, betrayal, and acts
of un-love). Therefore, all my devotees who are intimate
partners of one another must actively love and really,
steadily trust one another in vulnerable intimacy. And such
intimately related devotees awaken to love and become
trustworthy (and truly intimate) through constant devotional
self-submission and service to me (and, thus and thereby, to
the divine person).

Active love, steady trust, and vulnerable intimacy are
essential to true (and, in due course, fullest, or truly
spiritual) heart-practice. The practical realization and
incarnation of these qualities is the essence of true sila
in the practice of true intimacy. Therefore, in order to
realize these qualities, individuals who practice true
intimacy (or would do so) in the way of the heart must
transcend the “oedipal mood” of conventional sexuality. That
is to say, emotional-sexual intimacy (and even the totality
of human existence) must (in the way of the heart) be lifted
out of the whole context of rejection, betrayal, and un-love
that characterizes the ego in the context of the first three
stages of life.

I have observed that human individuals in the first three
stages of life tend (generally unknowingly) to relate (or
react) to all persons (and especially intimates) of the
opposite sex as they did (or do) to their own parent (or
otherwise principal early-life relation) of the opposite
sex. I have also observed that human individuals in the
first three stages of life tend (generally unknowingly) to
relate (or react) to their own physical body as they do to
persons (especially intimates) of the opposite sex and as
they did (or do) to their own parent (or otherwise principle
early-life relation) of the opposite sex. Therefore, in the
way of the heart, the process and practice of listening and
hearing (or the early process and practice of
self-observation, self-understanding, and self-transcendence
in the context of the first three stages of life, and the
“original” context of the fourth stage of life) naturally
and inevitably extends itself into the process and practice
whereby habitual reactive (or negative, and otherwise
mechanical) patterns (or attitudes and behaviors associated
with all persons (and especially the parent, and also
intimates) of the opposite sex, and also, therefore,
habitual reactive (or negative and otherwise mechanical)
patterns (or attitudes and behaviors) associated with the
individual practitioners own physical body, are
overcome.

I have observed that human individuals in the first three
stages o life tend (generally unknowingly) to relate (or
react) to all persons (and especially intimates, and
presumed rivals) of the same sex as they did (or do) to
their own parent (or otherwise principal early-life
relation) of the same sex. Therefore, in the way of the
heart, the process and practice of listening and hearing (or
the early process and practice of self-observation,
self-understanding, and self-transcendence in the context of
the first three stages of life, and the “original” context
of the fourth stage of life) naturally and inevitably
extends itself into the process and practice whereby
habitual reactive (or negative, and otherwise mechanical)
patterns (or attitudes and behaviors) associated with all
persons (and especially the parent, and also intimates, and
presumed rivals) of the same sex are overcome, and (this)
also because relations with all persons (and especially the
parent, and also intimates, and presumed rivals) of the same
sex generally tend to be associated with the basic struggle
to acquire a powerful self-image, an egoic center of
strength, or the egoic ability to compete (and, thereby, to
survive, and even to dominate).

The egoic (or self-contracted) individual is (by virtue
of his or her history, self-idea, and lack of spiritual,
transcendental, and divine realization) chronically bound to
the ritual of rejection. The emotional (or emotional-sexual)
career of egoity tends to manifest as a chronic complaint
that always says, by countless means, “you do not love me.”
this abusive complaint is itself the means whereby the egoic
individual constantly enforces his or her chronic wanting
need to reject, avoid, or fail to love others. Indeed, this
complaint is more than a complaint. It is a self-image (the
heart-sick or self-pitying and precious idea that “I” is
rejected) and an angry act of retaliation (whereby others
are punished for not sufficiently adoring, pleasurizing, and
immortalizing the precious ego-“I”).

The egoic (or self-contracted) individual is chronically
and reactively contracted from all of its relations. Fear is
the root of this self-contraction, and the conceived purpose
of this self-contraction is self-preservation, even
self-glorification. Indeed, fear is the self-contraction.
The self-contraction, or the ego-“I”, is the root-action or
primal mood that is fear. Therefore, all of the
self-preserving, self-glorifying, and other-punishing
efforts of the ego-“I” (or the self-contracted body-mind)
only preserve, glorify, and intensify fear itself.

Fear, the ego-“I”, un-love, or the total ritual of
self-contraction must be understood and transcended. All of
fear, egoity, self-contraction, or un-love is only
suffering. It is only destructive. And it is entirely
un-necessary.

Fear, egoity, self-contraction, or un-love is chronically
expressed through the complex ritual of rejection, or the
communication of the dominant idea “you do not love me”.
Once this is (in the way of the heart) truly, and
completely, and most fundamentally understood, the ritual of
rejection, fear, egoity, self-contraction, or un-love can be
directly transcended, if only it is summarily replaced by
the ordeal (or discipline and practice) of self-transcending
love, and (then, by grace) heart-communion with and
(ultimately) heart-communication of the divine
self-condition, in the form “i love you”.

 

Therefore, in the way and manner of the heart, understand
your separate and separative self (as un-love) and transcend
your separate and separative self (by love). And this is
perfected (progressively, in the way and manner of the
heart) by devotional (or self-transcending and
self-forgetting) heart-surrender of the conditional
body-mind to my bodily (human) form, and my spiritual (and
always blessing) presence, and my very (and inherently
perfect) state, and, thus and thereby, to the person and the
forms or characteristics of the spiritual, and
transcendental, and divine, self.

 

If you will thus be love (by this devotion), you must
also constantly encounter, understand, and transcend the
rejection rituals of others who are, even if temporarily or
only apparently, bereft of divine wisdom. Therefore, if you
will be love (as my devotee, and, thus and thereby, as a
devotee of the divine person), you must (in the way and
manner of the heart) always skillfully transcend the
tendency to become un-love (and thus to become self-bound,
apparently divorced from grace-given divine communion) in
reaction to the apparent lovelessness of others. And you
must not withdraw from grace-given divine communion (or
become degraded by un-love) even when circumstances within
your intimate sphere, or within the sphere of your
appropriate social responsibility, require you to make
difficult gestures to counter and control the effects or
undermine and discipline the negative and destructive
effectiveness of the rituals of un-love that are performed
by others.

 

For those who are committed to love (and who always
commune with the one who is love), even rejection by others
is received and accepted as a wound, not an insult. Even the
heart-necessity to love and to be loved is a wound. Even the
fullest realization of love is a wound that never heals.

 

The egoic ritual calls every individual to defend himself
or herself against the wounds of love and the wounding signs
of un-love (or egoic self-contraction) in the daily world.
Therefore, even in the context of true intimacy, the
tendency (apart from spiritual responsibility) is to act as
if every wound (which is simply a hurt) is an insult (or a
reason to punish).

 

The reactive rituals of egoity must be released by the
self-transcending (and then spiritual) practice of love.
This requires each and every practitioner of the way of the
heart to observe, understand, and relinquish the emotionally
reactive cycle of rejection and punishment. And the
necessary prerequisites for such relinquishment are
vulnerability (or the ability to feel the wounds of love
without retaliation), sensitivity to the other in love (or
the ability to sympathetically observe, understand, forgive,
love, and not punish or dissociate from the other in love),
and love itself (or the ability to love, to know you are
loved, to receive love, and to know that both you and the
other, regardless of any appearance to the contrary, are
vulnerable to love and heart-requiring of love).

 

It is not necessary (or even possible) to become immune
to the feeling of being rejected. To become thus immune, you
would have to become immune to love itself. What is
necessary (and also possible) is to enter fully into the
spiritual life-sphere of love. In the way of the heart, this
is done by first entering (by heart) into my company (and,
thus and thereby, into the company of the divine person),
and (therein) to submit to the divine embrace of love,
wherein not only are you loved, but you are love itself.
Then you must magnify that love-radiance in the world of
human relationships.

 

If you will do this, then you must do the sadhana (or
concentrated practice) of love. As a practical matter, you
must stop dramatizing the egoic ritual of betrayal in
reaction to the feeling of being rejected. You must
understand, transcend, and release the tendency to respond
(or react) to signs of rejection (or signs that you are not
loved) as if you are insulted, rather than wounded. That is
to say, you must stop punishing and rejecting others when
you feel rejected. If you punish another when you feel this,
you will act as if you are immune to loves wound. Thus, you
will pretend to be angrily insulted, rather than suffer to
be wounded. In the process, you will withdraw and withhold
love. You will stand off, independent and dissociated. You
will only reinforce the feeling of being rejected, and you
will compound it by actually rejecting the other. In this
manner, you will become un-love. You will fail to love. You
will fail to live in the sphere of love. Your own acts of
un-love will degrade you, delude you, and separate you from
your love-partner (or your partners in love) and from love
itself. Therefore, those who fail to practice the sadhana of
love in their intimate emotional-sexual relationships, and
in human relationships generally, will, by that failure,
turn away (or contract) from god (or the great condition
that is reality itself).

 

Love does not fail for you when you are rejected or
betrayed or apparently not loved. Love fails for you when
you reject, betray, and do not love. Therefore, if you
listen to me, and also if you hear me, and also if you see
me, do not stand off from relationship. Be vulnerable. Be
wounded when necessary, and endure that wound or hurt. Do
not punish the other in love. Communicate to one another,
even discipline one another, but do not dissociate from one
another or fail to grant one another the knowledge of love.
Realize that each one wants to love and to be loved by the
other in love. Therefore, love. Do this rather than make any
effort to get rid of the feeling of being rejected. To feel
rejected is to feel the hurt of not being loved. Allow that
hurt, but do not let it become the feeling of lovelessness.
Be vulnerable and thus not insulted. If you are merely hurt,
you will still know the necessity (or the hearts
requirement) of love, and you will still know the necessity
(or the hearts requirement) to love.

 

The habit of reacting to apparent rejection (by others)
as if it were an insult always coincides with (and only
reveals) the habit of rejecting (or not loving) others. Any
one whose habitual tendency is to reject and not love others
in the face of their apparent acts of rejection and un-love
will tend to reject and not love others even when they are
only loving. Narcissus, the personification of the ego, the
self-contraction, or the complex avoidance of relationship,
is famous for his rejection of the lady, echo, who only
loved him. Therefore, if you listen to me, and also if you
hear me, and also if you see me, be vulnerable in love. If
you remain vulnerable in love, you will still feel loves
wound, but you will remain in love. In this manner, you will
always remain in the human (and then divine) sphere of
love.

 

Therefore, the most direct way to know love in every
moment is to be love in every moment.

 

In the way of the heart, my devotee is founded in this
capability by virtue of his or her constant communion with
me (and, thus and thereby, with the divine person, reality,
or truth). Therefore, if any such a one fails to be steady
in this communion with divine love-bliss, then he or she
will become weak in love. And to be weak in love (at any
stage of life) is to be always already independent,
insulted, empty with craving, in search of love,
manipulative, un-happy, and moved to punish, betray, and
destroy all relationships. Such a weak one always already
feels rejected and is never satisfied. Indeed, such a one is
not even found to be truly lovable by others.

 

Those who love are love, and others inevitably love them.
Those who only seek for love are not themselves love, and so
they do not find it. (even if they are loved, they do not
get the knowledge of it.) only the lover is lovable.
Therefore, every heart should become as love is. And my
every listening devotee, my every hearing devotee, and my
every seeing devotee should realize (and demonstrate) this
principle in love with me, the one who is love.

 

As a further sign of true sila, all practitioners of the
way of the heart (beginning in the student-beginner stage of
the way of the heart), and even all formally approaching
would-be practitioners of the way of the heart (in the
student-novice stage), should (and are to be formally
expected to) practice an appropriate sexual economy.

 

Appropriate or right sexual economy involves the release
(through self-observation, and eventual most fundamental
self-understanding) of all aberrating (or self-binding)
sexual inclinations and all sexual activities that do not
serve basic human (and then truly spiritual) equanimity.

 

Right sexual economy is (from the beginning) to be
embraced (and more and more effectively developed, to the
degree of simple human responsibility) in the
student-beginner stage of the way of the heart. (indeed,
right sexual economy is, in a basic, and non-technical,
manner, to be embraced and practiced even in the context of
the student-novice stage, of listening-active approach to
the way of the heart.) and right sexual economy is to be
further developed and maintained (in detail, with a
progressively greater demonstration of basic human
equanimity) in the context of the first practicing stage of
the technically “fully elaborated” form of the way of the
heart (or, otherwise, in the context of beginning “lay
congregationist” practice of the technically “simpler”, or
even “simplest”, form of the way of the heart), and right
sexual economy (thus developed) is, likewise, to be
maintained (and even further developed, as necessary)
thereafter, even at all practicing stages of the technically
“fully elaborated” practice beyond practicing stage one of
the way of the heart (or, otherwise, in the would-be-seeing,
or progressively seeing, stage, and then all the actually
and truly seeing developmental stages, of the technically
“simpler”, or even “simplest”, “lay congregationist” form of
the way of the heart).

 

Right sexual economy requires the general avoidance (or
devotionally self-surrendering and self-forgetting
feeling-relinquishment) of private (or solitary)
masturbation (especially chronic, or habitual, and
compulsive, or obsessive, private, or solitary,
masturbation), and right sexual economy requires the general
avoidance (or devotionally self-surrendering and
self-forgetting feeling-relinquishment) of any form of
masturbation, or even any form of sexual activity, that
indulges in and exploits erotic mental imagery. This
discipline (or general rule) is a necessary one, because
private (or solitary) masturbation (and any form of sexual
activity that indulges in and exploits erotic mental
imagery) is inherently non-relational (and, especially if
orgasm is thereby sought or otherwise permitted, generally
degenerative), and, in general, masturbation (outside the
circumstance of direct, and directly responsive, sexual
contact with an intimate partner, and, even in that
circumstance, without yogic responsibility for all the
processes and potential effects of masturbation) and, even
in any sexual context, the mental (and physical)
exploitation of erotic mental imagery tend to reinforce the
independent and separative, or anti-relational,
attitude.

 

In the case of practitioners of the way of the heart (and
student-novices, formally approaching the way of the heart)
who are not party to intimate emotional-sexual relationship,
right sexual economy requires that celibacy be maintained
(and, once practice of the way of the heart becomes
established on the basis of true seeing, such necessarily
becomes fully spiritually oriented celibacy).

 

Therefore, in the case of intimately related devotees,
formally practicing the way of the heart, right sexual
economy becomes (with the agreement of the formal,
cooperative community gathering of all formally acknowledged
practitioners of the way of the heart) either voluntary
(and, eventually, spiritually oriented) celibacy or an
intentional (and significant) limitation on the frequency of
sexual intercourse (engaged as a sexual form of “conscious
exercise”) or (once practice of the way of the heart is
fully established on the basis of true seeing) adaptation to
the yoga of sexual communion (generally, or in most cases,
including a discipline relative to the frequency of even
such yogic sexual intercourse).

 

In order that they fulfill my calling for them to avoid
excessive (or wastefully self-indulgent) sexual activity,
all formally acknowledged (and sexually active)
practitioners of the way of the heart (and even all
student-novices, approaching the way of the heart) must (and
are to be formally expected to) limit the frequency of
sexual activity to the degree that is (personally) necessary
to avoid (and, by means of devotional surrender, to
relinquish) excessive (or wastefully self-indulgent) sexual
activity. In the case of all sexually active student-novices
(approaching the way of the heart), the frequency of sexual
activity should, as in the case of all formally acknowledged
(and sexually active) practitioners of the way of the heart,
be limited to the degree that is (personally) necessary to
avoid the general (physically, emotionally, and mentally
enervate, and otherwise degenerate) effects and signs of
excessive (or wastefully self-indulgent) sexual activity.
Therefore, all sexually active student-novices (approaching
the way of the heart) should (and are to be formally
expected to) progressively establish, and then consistently
maintain, the same discipline relative to the frequency of
sexual activity that is expected of all formally
acknowledged (and sexually active) practitioners of the way
of the heart.

 

In the case of all formally acknowledged (and sexually
active) practitioners of the way of the heart, the right and
intelligent (and to be formally expected) discipline
relative to the frequency of sexual activity requires (as a
general rule) a minimum frequency of once per month (in
order to effectively maintain sexual intimacy)-although
sexual activity may be engaged even less frequently by those
who (by virtue of their actual demonstration, and according
to the formal cultural observations of the formal,
cooperative community gathering of all formally acknowledged
practitioners of the way of the heart) are found to be truly
(either characteristically or developmentally) suited for a
sexual discipline that is closer to celibacy (and who,
although sexually relatively inactive, consistently maintain
a fully positive intimacy)-and, in the case of all formally
acknowledged (and sexually active) practitioners of the way
of the heart, the right and intelligent (and to be formally
expected) discipline relative to the frequency of sexual
activity requires (as a general rule) a maximum average
frequency of once or twice per week.

 

In the way of the heart, the maximum average (sexual
activity) frequency of once or twice per week is to be
exceeded, either potentially or in fact, only by
practitioners of sexual communion who (by virtue of their
actual demonstration, and according to the formal cultural
observations of the formal, cooperative community gathering
of all formally acknowledged practitioners of the way of the
heart) are found to be uniquely qualified for a yogic sexual
sadhana, and by practitioners of sexual “conscious exercise”
who (according to the formal cultural observations of the
formal, cooperative community gathering of all formally
acknowledged practitioners of the way of the heart)
consistently demonstrate clear and very significant
indications that will, in due course, make them uniquely
qualified for a yogic sexual sadhana. Therefore, the maximum
average (sexual activity) frequency of once or twice per
week may (at least potentially) be exceeded (either
regularly or as a pattern during occasional extended
periods) in the case of some (but not necessarily all)
practitioners of sexual communion who are uniquely qualified
for a yogic sexual sadhana (by virtue of their exceptional
sexual strength, the consistent effectiveness of their right
conservative and regenerative sexual discipline, their
characteristic freedom from the tendency to collapse from
the feeling-contemplative, and, progressively, spiritual,
transcendental, and divine, orientation in the midst of a
sexually active life, their characteristic adherence to the
strictly yogic and self-surrendering and god-realizing
attitude in the midst of a sexually active life, their
characteristic freedom from the idealistic attitude, the
romantic attitude, the puritanical attitude, and any and
every other merely conventional, or limiting and
ego-reinforcing, attitude in the midst of a sexually active
life, their uncommon demonstration of self-discipline,
self-observation, self-understanding, and effective
self-transcendence relative to all aspects of their
emotional-sexual character and practice, and, altogether,
their general maturity as truly both hearing and seeing
practitioners of the way of the heart). And, otherwise, the
maximum average (sexual activity) frequency of once or twice
per week may (at least potentially) be exceeded (either
regularly or as a pattern during occasional extended
periods) only in the case of some (but not necessarily all)
practitioners of sexual “conscious exercise” who are, both
in their sexual activity and in their total practice of the
way of the heart, consistently and clearly demonstrating
characteristics (equalling, or at least very significantly
approaching, those I have described in reference to
practitioners of sexual communion who are uniquely qualified
for a yogic sexual sadhana) that would, and will, in due
course, make them uniquely qualified for a yogic sexual
sadhana (by virtue of the then full indications I have
described in reference to practitioners of sexual communion
who are uniquely qualified for a yogic sexual sadhana).

 

In the way of the heart, each and every aspect and detail
of each and every practitioners emotional-sexual character,
tendencies, limitations, and activities (as well as each and
every aspect and detail of each and every other kind or
dimension of each and every practitioners character,
tendencies, limitations, and activities) must (in the
context of formal groups, interviews, questionnaires, and
reports) always be openly and fully disclosed (or
confessed), and, thus and thereby, formally (culturally)
observed and “considered”, within the formal, cooperative
community gathering of all formally acknowledged
practitioners of the way of the heart. And, on that basis,
each and every aspect and detail of each and every
individuals practice of the way of the heart in the
emotional-sexual context must (like each and every aspect
and detail of each and every individuals practice of the way
of the heart in each and every other context) be formally
approved by the formal, cooperative community gathering of
all formally acknowledged practitioners of the way of the
heart.

 

In particular, the frequency of sexual activity should,
in the way of the heart, always be (formally and actually)
determined on the basis of a “consideration” of the age,
degree of vitality, and general emotional-sexual
characteristics of the individuals involved, as well as a
realistic estimate of the perceived effect of sexual
activity, and sexual inactivity as well, on their current
and general state (and daily practice) of devotion, service,
self-discipline, feeling-contemplation, and depth of
meditation (and, altogether and ultimately, on the total
quality of their, progressively, spiritual, transcendental,
and divine practice). And the same patterns and disciplines
that characterize the sexual (and intimate emotional-sexual)
practice of my any formally acknowledged devotee during the
advancing stages of life in the way of the heart, through
the sixth stage of life in the way of the heart, will,
because they are thus and so established, also tend
(naturally and freely) to continue when my devotee enters
(and proceeds to demonstrate) the seventh stage of life in
the way of the heart. (therefore, if, in the context of the
seventh stage of life in the way of the heart, my devotee
chooses to be sexually active, he or she is, in the context
of the seventh stage of life in the way of the heart, to
engage his or her sexual activity only in the conservative,
yogic manner of sexual communion and true intimacy, for
conservative discipline, even of every kind, has no inherent
reason or cause for it to be discontinued, or, otherwise,
not to be practiced, when my devotee has realized, and is
demonstrating, the seventh stage of life in the way of the
heart.)

 

The seventh stage of life in the way of the heart is not
itself characterized, or limited and defined, by any kind of
conventional, or otherwise obligatory and predictable,
behavioral designs. However, if sexual activity continues in
the context of the seventh stage of life in the way of the
heart, the apparent intention behind sexual activity will,
at least eventually, and simply by virtue of the power of
self-abiding divine recognition, or, ultimately, by virtue
of the ever-increasing disposition of divine indifference,
tend (in all cases) to decrease, and the pattern of sexual
activity will, by virtue of that spontaneously ever
decreasing intention, tend (in the general case) to become
progressively ever more conservative in its frequency. In
any and every case, sexual activity will certainly not, at
any time in the course of the demonstration of the seventh
stage of life in the way of the heart, be either generated
or maintained on the basis of egoic seeking and egoic
non-recognition of apparent bodily existence. Indeed, in the
course of the demonstration of the seventh stage of life in
the way of the heart, a spontaneous and free, or
non-strategic, choice of celibacy , or, really, a
spontaneous and total forgetting of the intention toward
sexual activity, will, in all cases, certainly occur,
whether sooner or later, and especially, and inevitably, as
the characteristic of inherently “bright”, or always already
love-blissful, divine indifference shines most profoundly
toward immediate divine translation.

 

Even any or all intimately related practitioners (of any
form of practice of the way of the heart, and at any
developmental stage of practice, from the beginning, of the
way of the heart) may (with the formal consent of the
formal, cooperative community gathering of all formally
acknowledged practitioners of the way of the heart) observe
significant periods of intentional celibacy for various
reasons (such as pregnancy, the early period of mothering an
infant, or as a reasonable fast from sexual activity in
order to rebalance the body-mind and purify the emotional
being). And, of course, intimately related practitioners (at
any developmental stage of practice) of the way of the heart
may (with the formal consent of the formal, cooperative
community gathering of all formally acknowledged
practitioners of the way of the heart) choose to simplify
their practice (or their ordinary lives) by agreeing to
observe a permanent discipline of celibacy (and even to
renounce the entire social and practical circumstance of
their emotional-sexual relationship).

 

The way of the heart is, truly (in its right practice),
most simple. Therefore, chronic life-complication and the
seekers struggle are not necessary in (or otherwise
characteristic of) the way of the heart. Chronic
life-complication and the seekers struggle are, in the way
of the heart, the inevitable results of living without true
or fullest (and truly fully devotional, and really
feeling-contemplative) resort and submission to me, and
without true or fullest “consideration” and most serious
acceptance of my heart-revealing word, and without true or
fullest (and fully responsible) practice of the way of the
heart (strictly, or only, in the context of the
practitioners real, or actual, present stage of life, and in
strict accordance with my always exact and complete
instructions relative to practice of the way of the heart in
the context of the practitioners real, or actual, present
stage of life). Also, chronic life-complication and the
seekers struggle are (in general, and in the specific
context of the practice of the way of the heart) the natural
(and inevitable) results of the effort to achieve
self-fulfillment (or self-expression) via the conventions of
ordinary living. Therefore, even though it is possible (and
sometimes necessary) to practice the way of the heart while
maintaining the basic conventions (and even much of the
complexity) of ordinary living, true and fullest and
altogether effective practice of the way of the heart
requires that such be done on the firm basis of a right (or
truly self-surrendering, self-forgetting, self-purifying,
and self-transcending) attitude, and on the firm basis of a
right (or really self-surrendering, self-forgetting,
self-purifying, and more and more effectively and profoundly
self-transcending) practice relative to every detail of
ordinary living. And, in the way of the heart, such right
attitude and right practice depend (progressively) upon (and
must progressively express) right listening, true hearing,
and real seeing, which are the practicing means whereby the
heart is released (by grace) from egoic complication and
egoic struggle.

 

My sexually active devotee can (potentially) practice the
way of the heart truly and effectively, if his or her
heart-submission to me (and, thus and thereby, to the divine
person and condition) is real and strong, but the process
(to the degree of the inherent perfection that is the
realization associated with the seventh stage of life) may
nonetheless (because of the continuation of sexual activity,
and the many other functional, practical, and relational
details of ordinary living) tend to develop relatively
slowly. Only the truly (and, in due course, spiritually)
“heroic”, or fully self-transcending and world-transcending,
devotee can be sexually active (even in the context of true
intimacy and sexual communion) and also proceed most
directly (or with relative quickness) through all the
(necessary) developmental stages (or advanced and ultimate
processes) of the way of the heart. Therefore, I offer my
every formally acknowledged seeing devotee a perhaps
quickening (or at least simpler and, therefore, perhaps more
direct) alternative to the discipline of true intimacy (and
to both sexual communion in true intimacy and celibacy in
true intimacy). It is the (formal) celibate renunciate
discipline.

 

In comparison to the discipline of true intimacy (with
all of its potential functional, practical, and relational
requirements), the (formal) celibate renunciate discipline
in the way of the heart is a functionally, practically, and
relationally simpler (although equally demanding) practice.
It involves free, complete, and, generally, permanent
relinquishment of the intimate emotional-sexual situation.
Therefore, and thereby, such (formal) celibate renunciation
involves free, complete, and, generally, permanent
relinquishment of the disciplines of both true intimacy and
sexual communion.

 

Such (formal) celibate renunciation involves not only
celibacy, but the free relinquishment of all sexual and
social seeking, and freedom from all familial obligations to
provide for others. Therefore, apart from my call to always
serve me (even in all relations, and in all circumstances),
formal celibate renunciation in the way of the heart
involves free relinquishment of all the social, familial,
and household obligations that are (or may be) associated
with emotional-sexual intimacy.

 

In general, any devotee who is not party to intimate
emotional-sexual relationship, and who is established at
practicing stage three, or beyond, in the technically “fully
elaborated” form of the way of the heart (or, otherwise, who
is formally acknowledged to be practicing the technically
“simpler”, or even “simplest”, “lay congregationist” form of
the way of the heart on the basis of truly both hearing and
seeing, and at any developmental stage of such truly hearing
and actually seeing practice), may (with the formal consent
of the formal, cooperative community gathering of all
formally acknowledged practitioners of the way of the heart)
freely choose this (formal) celibate renunciate discipline
(just as any devotee, practicing any form of the way of the
heart, and practicing at even any developmental stage of the
way of the heart, may, with the formal consent of the
formal, cooperative community gathering of all formally
acknowledged practitioners of the way of the heart, freely,
and informally, practice celibacy itself, whether inside or
outside the context of intimate relationship). Indeed, in
the way of the heart even any (formally acknowledged) seeing
devotee who is party to intimate emotional-sexual
relationship may, with the formal consent of the formal,
cooperative community gathering of all formally acknowledged
practitioners of the way of the heart, and after
“consideration” with his or her intimate partner (or
partners), choose this (formal) celibate renunciate
discipline (although, if there are children, this choice may
not be appropriate or possible).

 

If my any (formally acknowledged) seeing devotee is free,
willing, and able to choose such a practical course, then
the other conditions for (formal) celibate renunciate
practice are simply a matter of self-surrendering,
self-forgetting, and self-transcending devotion, service,
and self-discipline. In fact, such are the three primary
aspects of the simple discipline for all practitioners in
the way of the heart: constant devotion to me, constant
devotional service to me, and constant discipline of the
conditional (or psycho-physical) self (in constant
devotional response to me), and all done in the
self-surrendering, self-forgetting, and self-transcending
manner. Therefore, in the way of the heart, the discipline
of the (formal) celibate renunciate is to simplify the
requirements for maintenance of the bodily person and to
remain constantly in the self-disciplined practice of
self-surrendering, self-forgetting, and self-transcending
devotion and devotional service to me (and, thus and
thereby, to the divine person and self-condition).

 

Sexual activity itself (including masturbation) should
(optimally, or as a general rule) be intelligently avoided
(or feelingly relinquished, but not merely aggressively
suppressed) until the passage to (at least) physical
maturity in the context of the third stage of life has
completed itself. That is to say, until the human individual
has achieved optimum physical maturity (which achievement
is, in general, marked by the attainment of at least
twenty-one years of age, and, thus, by the fullest
completion of the third of the first three cycles of seven
years of natural, and general psycho-physical, growth), the
mind, the emotional being, the bodily energies, and the
hormonal or chemical and other physical processes of the
body should (by right self-discipline, including a
positively intended avoidance of genital sexual activity)
simply be allowed to serve the natural and humanizing growth
processes of the first three stages of life. (and, in the
way of the heart, genital sexual activity should, optimally,
and based on intelligent and compassionate right guidance,
be avoided, or voluntarily relinquished, until all aspects
of adult responsibility for at least basic, or truly
prepared, student-beginner practice of the way of the heart
are entirely and stably established.)

 

Premature sexual activity, or an untimely concern about
sex, or an adolescent fascination with sexual possibilities
only complicates the natural growth processes and reinforces
the egoic tendency. Therefore, in the way of the heart,
children and young people should (by means of consistent
right guidance) be taught to understand the processes of
their own stages of life. They should be progressively
instructed in a right or wisdom-based understanding of human
sexuality. They should be led (sympathetically) to truly
understand (and to practice right disciplines relative to)
their own natural signs. And they should be inspired and
helped and rightly obliged to (really and consistently)
practice the original (or beginners) self-transcending
devotional means of surrender (through informed and
intelligently and feelingly guided obedience, or sympathetic
and true conformity) to me (the realizer, the revealer, and
the revelation of the divine person and self-condition).
With such right guidance (within the formally acknowledged
cooperative community culture of all formally acknowledged
practitioners of the way of the heart), adolescence itself
should (and, rightly and optimally, must) be bypassed (along
with all excursions into mere self-indulgence, and all
excursions into secular, or non-sacred, and “civilized”
worldliness, and all excursions into any or all
developmentally unproductive and karmically devastating
experiments with conditional and egoic possibilities).
Otherwise, the third stage of life (if it is devoted to
adolescent imitation of equally adolescent adult behavior)
tends to become an end in itself (or the final model of
human development), rather than a bridge to (or even a
process within) the fourth stage of life (and beyond).

 

Unfortunately, many adult individuals may not become
practitioners of the way of the heart until after they have
entered into sexual experimentation, sexually based
emotional attachments, and intimate agreements, such as
these tend to be done in the humanly and spiritually
un-developed domains of the common world. In the case of
such individuals, the disciplines assumed and developed in
the student-beginner stage of the way of the heart (and
significantly begun even in the student-novice stage, of
approach to the way of the heart), and which are (and must
be) continued (and further refined) in the first and second
practicing stages of the technically “fully elaborated” form
of the way of the heart (or, otherwise, in the context of
beginning “lay congregationist” practice, and
would-be-seeing, or progressively seeing, practice, of the
technically “simpler”, or even “simplest”, form of the way
of the heart), will (and do) serve to purify them of their
previous childish and adolescent purposes and egoic
habit-patterns in sex and intimate relationships.

 

All student-beginners, beginning “lay congregationists”,
and practitioners at practicing stage one of the technically
“fully elaborated” form of the way of the heart (and also
all student-novices, approaching the way of the heart) are
called to intentionally confine sexual intercourse,
emotional-sexual responsiveness, and every kind of
emotional-sexual activity (in thought, speech, and bodily
deed) to the circumstance of emotionally intimate
relationship, while they otherwise simply observe (and
progressively understand) themselves in the emotional-sexual
context.

 

All practitioners of the way of the heart who are
emotionally and sexually intimate with one another (or even
with non-practitioners of the way of the heart) during the
student-beginner stage, or as beginning listening, and then
hearing) “lay congregationists”, or, otherwise, during the
first two periods of practicing stage one of the technically
“fully elaborated” course of the way of the heart, and,
likewise, also all sexually active student-novices
(approaching the way of the heart), should conserve the
frequency of sexual intercourse, and (once they become
formally acknowledged student-beginners in the way of the
heart) they should (while also continuing to develop
personally appropriate conservation of the frequency of
sexual intercourse) avoid (or devotionally surrender, and,
thereby, voluntarily relinquish) excessive (or even all)
male (ejaculatory) orgasm and excessive (or even all) female
(degenerative) orgasm (in the manner of sexual “conscious
exercise”, as I have described and given it for application
by student-beginners of the way of the heart, and by
beginning “lay congregationists”, and by would-be-seeing, or
progressively seeing, “lay congregationists”, and by
practitioners at practicing stages one and two of the
technically “fully elaborated” form of the way of the
heart).

 

All those who have awakened to the degree of true hearing
(or most fundamental self-understanding) during the first
two intensive periods of practicing stage one of the
technically “fully elaborated” form of the way of the heart
(and who thus become established in the third, and final, or
hearing-demonstrating, intensive period of practicing stage
one of the technically “fully elaborated” form of the way of
the heart), or who, otherwise, awaken to the degree of true
hearing (or most fundamental understanding) while practicing
in the first two intensive periods of the “lay
congregationist” listening-hearing stage of the way of the
heart (and who thus become established in the third, and
final, or hearing-demonstrating, intensive period of the
listening-hearing stage of the technically “simpler”, or
even “simplest”, form of the way of the heart), are called
(but on the basis of most fundamental self-understanding,
already established) to continue (and even to intensify, or
most easily fulfill) the discipline of controlling (or
directly transcending) inappropriate (or emotionally
non-intimate) emotional-sexual activity (in thought, speech,
and bodily deed), and of controlling even all egoic (or
self-contracted) uses of sexuality (in thought, speech, and
bodily deed). Therefore, they are called to confine
emotional-sexual activity to the circumstance of emotionally
intimate relationship, and they are also called to continue
to conserve the frequency of sexual intercourse (and, in the
manner of sexual “conscious exercise”, to control male
ejaculatory orgasm, and female degenerative orgasm).

Likewise, and also for the sake of their concentration in
the process of spirit-baptism and real seeing, all these
emotional-sexual disciplines, including the discipline of
(very significantly) conserving the frequency of sexual
intercourse (and the discipline of controlling male
ejaculatory orgasm and female degenerative orgasm through
sexual “conscious exercise”), are necessary practices (as I
have described them) for those who are already involved (and
sexually active) in emotional-sexual relationships at
practicing stage two of the technically “fully elaborated”
practice of the way of the heart (or, otherwise, in the
would-be-seeing, or progressively seeing, context of the
technically “simpler”, or even “simplest”, “lay
congregationist” practice of the way of the heart).

All the various by me given gifts and callings and
disciplines (which are to be embraced and basically
developed at the student-beginner stage of the way of the
heart, and which are to be significantly begun even at the
student-novice stage, of approach to the way of the heart,
and which, as a comprehensive and detailed obligation, must
continue, and continue to develop, at practicing stages one
and two of the technically “fully elaborated” form of the
way of the heart, or, otherwise, in the context of beginning
“lay congregationist” practice, and would-be-seeing, or
progressively seeing, “lay congregationist” practice, of the
way of the heart) serve self-understanding and
self-transcendence, including the right development of
emotional-sexual activity itself, and they also allow (or
positively call upon) both sexually active and sexually
inactive individuals to “consider” the option of (formal)
celibate renunciation.

Therefore, those who, by these means, eventually choose
the discipline of (formal) celibate renunciation in the way
of the heart should (or may) take up that discipline (as a
full commitment) at the beginning of the third practicing
stage of the technically “fully elaborated” form of the way
of the heart (or, otherwise, once practice of the
technically “simpler”, or even “simplest”, “lay
congregationist” form of the way of the heart is formally
acknowledged to be based on truly both hearing and seeing),
and (thus) immediately after the full testing of themselves
in the would-be-seeing, or progressively seeing, and,
eventually, fully seeing stage of the way of the heart.
(however, the formal celibate renunciate discipline may
also, by further self-testing, be chosen at any time after
the beginning of the third practicing stage of the
technically “fully elaborated” form of the way of the heart,
or, otherwise, at any time after the practice of the
technically “simpler”, or even “simplest”, “lay
congregationist” form of the way of the heart is formally
acknowledged to be based on truly both hearing and
seeing.)

In the way of the heart, formal celibate renunciates
should not presume that formal celibate renunciation somehow
requires them to live and practice apart from the general
(formal and cooperative) community of all individuals
practicing the way of the heart, or to live as if formal
celibate renunciates (or even celibates in general) exist
inherently independent of (or must otherwise seem to exist
independent of) the physical world, the social context of
mankind, and the devotional culture associated with my
transmission of spiritual, transcendental, and divine grace.
Therefore, formal celibate renunciates should, like all
other practitioners of the way of the heart, practice in
cooperative (and formal community) association (or at least
in significantly participatory cooperative, and formal
community, affiliation) with other practitioners of the way
of the heart (many of whom may be either sexually active or
sexually inactive practitioners of true intimacy, either
with or without familial and household responsibilities).
And formal celibate renunciates in the way of the heart
should (like all other adult practitioners of the way of the
heart) provide for their own practical requirements (or
necessities) through their active service (which should
itself be a practice of divine communion), perhaps by
serving within the practicing (formal) community itself, or
perhaps by earning an income through work in the common
world.

In the way of the heart, formal celibate renunciates
should, typically, share daily living quarters and daily
sleeping quarters with other such formal celibate
renunciates (who are members only of their same sex),
although a private room (or a private dwelling place) may be
appropriate (either occasionally or continually) in cases
(or at times) of unique developmental demonstration (and the
capability for making a uniquely effective use of solitude),
and, in any case, formal celibate renunciates should (if
possible) live, as a general daily rule, in (immediate)
common with other such formal celibate renunciates who are
members only of their same sex. (indeed, apart from
specifically and appropriately chosen occasions of personal,
and, perhaps, sexual, intimacy, engaged in one or another
place chosen, and perhaps even reserved, for that special
purpose, even my devotees who are involved in intimate
emotional-sexual relationship should, optimally, if their
physical and personal circumstances permit, or, in some
cases, as their formal practice obligations may require, and
for the sake of individually maintaining necessary physical
and psychic integrity, and one-pointed devotion to me,
maintain separate sleeping quarters, or at least separate
beds. And, likewise, within the context of cooperative
community, even all my devotees should, optimally, if their
physical and personal circumstances permit, or, in some
cases, as their formal practice obligations may require,
and, altogether, for the sake of maintaining one-pointed
devotion to me, share daily sleeping quarters with other
devotees who are members only of their same sex-while, of
course, otherwise allowing for appropriately arranged
occasions, and appropriately arranged alternative places,
for contact between emotional-sexual intimates. And, perhaps
generally and regularly, but at least occasionally and for
more or less extended periods, as, for instance, when
engaged in meditative retreat, even all my devotees should
share both daily living quarters and daily sleeping
quarters, and a devotional culture of daily life, with other
devotees who are members only of their same sex-although,
especially during periods of meditative retreat, a private
room, or a private dwelling place, may be appropriate, in
cases, or at times, of unique developmental demonstration
and the capability for making uniquely effective use of
solitude.)

In the way of the heart, the daily hours of service
should, as a general rule, occupy formal celibate
renunciates for no more than (or, in unique cases, perhaps
significantly less than) six to eight hours per average day,
unless they are called upon to practice a more expanded
discipline of service as part of their devotional life. And,
apart from the daily hours of service, formal celibate
renunciates are, in the way of the heart, free to devote
themselves (and should intensively devote themselves) to the
formal practice of communion with me (in formal meditation,
and in formal devotional, sacramental, educational, and
other cultural occasions).

In the way of the heart, the (formal) celibate renunciate
form of practice may be appropriate in the case of any one
whose qualifications for true intimacy and a yogic sexual
sadhana are ordinary (rather than “heroic”, or extraordinary
and unique). Clearly, the (formal) celibate renunciate
discipline is generally (or may very likely be found to be)
appropriate in the case of any one who is naturally and
unproblematically disinclined toward emotional-sexual
intimacy and activity.

In the way of the heart, emotional-sexual intimacy and
emotional-sexual activity are, perhaps, appropriate (and
become a real and right capability) in the case of
individuals who are either (and truly responsibly) more
“heroic” or else, in a more ordinary manner, truly
responsible for the emotional-sexual aspects of their
personal and social character.

In the way of the heart, emotional-sexual un-happiness
does not indicate a “talent” (or a rightly practicing
capability) for either formal celibate renunciation or
informal intentional celibacy. Rather, in the way of the
heart, emotional-sexual un-happiness must (necessarily) be
transcended (if the advanced, and then the ultimate, course
of the way of the heart is to be truly entered and truly
fulfilled). Therefore, in the way of the heart, there must
necessarily be right listening, true hearing, real seeing,
and truly effective practicing in the context of the
emotional-sexual character before formal celibate
renunciation can be (rightly and formally) chosen (if, in
fact, it should be chosen), and before any permanent (or
more or less permanent) intention to practice celibacy
itself can be (rightly and informally) chosen (if in fact it
should be chosen).

Because the ordeal of practice associated, from the
beginning, with every form (and possible developmental
stage) of practice of the way of the heart in fact works to
release emotional-sexual un-happiness, it is likely that
most devotees in the way of the heart will in fact choose
and be (progressively) qualified (at least in the basic or
more ordinary sense) for right (and yogically responsible)
emotional-sexual intimacy (and for the progressively
developing, and, eventually, spiritually based, discipline
of true intimacy). In that case, intimate practice will not
be burdened with complicated emotional-sexual (or otherwise
ego-based) struggle, and the true sila and truly human yoga
of sexual “conscious exercise” and (eventual) sexual
communion, or, in some cases, celibacy in (progressive) true
intimacy, will also develop readily and naturally.

In the way of the heart, the (formal) celibate renunciate
discipline is not a matter of motivated (or strategic)
celibacy. Motivated (or strategic, and, necessarily,
problem-based) celibacy is goal-oriented. True (or
non-problematic, non-strategic, and, generally, permanent)
celibacy is motiveless (or non-seeking) celibacy. That is to
say, true celibacy is simply a matter of intelligent
self-awareness and motiveless relinquishment of sexual
activity.

In the way of the heart, celibacy is not a “preferred”
(or otherwise “idealized”) state, to be strategically chosen
and enforced. A strategically chosen and enforced celibacy
is a merely physical (bodily) practice, generated and
maintained by a mental (and, necessarily, egoic) effort.
Likewise, a strategically chosen and enforced celibacy is
always based on a presumed problem (or a root-conflict, and
the attitude of seeking). Therefore, a strategically chosen
and enforced celibacy always involves, and directly
dramatizes, a struggle with sexual desires (and with the
egoic habit of identification with the physical body itself,
and in and of itself). Unlike such strategically chosen and
enforced celibacy, true celibacy develops from the hearts
own deep, prior to both mind and body. True celibacy (or
even any profound realization and demonstration of true
emotional-sexual equanimity) is a kind of ultimate (or
deeply fundamental) kriya (or spontaneous purification of
the body-mind, and of attention itself). True celibacy, like
truly conservative and regenerative sexual yoga, evolves
from the grace-given discovery of prior love-bliss (prior to
the relatively superficial, and always love-bliss- seeking ,
efforts of “outward-directed”, or merely object-seeking,
attention). Therefore, true celibacy (or even any other form
of true emotional-sexual equanimity) cannot be fully
practiced (or truly demonstrated) until the deep well of the
hearts own love-bliss (prior to any and all presently or
potentially acquired pleasure, or any and all temporary and
merely apparent blissfulness) is, at least to a significant
depth, truly and continuously “located” (by means of grace,
and via the self-surrendering, self-forgetting, and
self-transcending practice of devotion to the source, and to
the revealed and revealing person, of grace).

Some practitioners of the way of the heart may be
naturally and instinctively (or otherwise
characteristically) inclined toward true and motiveless
celibacy, and so they may (perhaps) never engage in sexual
activity at any time in their lives. Other practitioners of
the way of the heart may realize true (or truly motiveless)
celibacy in the midst of the progressively developing
process of self-understanding, and so become celibate only
after they have transcended the complications that are
rooted in their emotional-sexual character. And yet other
practitioners of the way of the heart may, after some time
of practice of true intimacy, and (if they are sexually
active) sexual “conscious exercise” and (eventual) sexual
communion, become relatively indifferent to sex and
spontaneously inclined toward a motivelessly celibate
practice (either inside or outside the context of true
intimacy).

Sexual activity should not be regarded as an independent
experience. Since it is to be practiced in relationship, it
is necessarily to be associated with love (and, in the way
of the heart, with the progressive discipline of true
intimacy). And sexual activity also tends to be (and may
become) associated with familial responsibilities (although
practitioners of the way of the heart are called to devote
even intimate emotional-sexual relationships to the purpose
of god-realization, rather than merely or only to worldly or
family fulfillments, and, thus, in general, practitioners of
the way of the heart are called to avoid reproductive
conception and the birthing of children, unless or until
each partner in the relationship enjoys the full functional,
practical, relational, and cultural capability for, and the
total quality of their practice of the way of the heart
truly allows and even recommends, the birthing and right
“upbringing” of a child, or even more than one child).
Therefore, in the way of the heart, formal celibate
renunciation is not merely a decision to avoid sex, but it
is a decision to devote oneself to god-communion without any
of the social, familial, and intimate relational obligations
that necessarily are (or otherwise may be) associated with
emotional-sexual intimacy.

Motiveless celibacy is part of a larger decision to
devote oneself to spiritual and, ultimately, transcendental,
and divine, self-realization, and it does not carry any
concept that celibacy itself somehow “earns” such
realization or in itself equips one better to realize god,
reality, or truth. In the way of the heart, whether in the
case of the formal celibate renunciate or in the case of the
informally celibate practitioner who practices apart from
intimate relationship (of the emotional-sexual kind) or in
the case of the celibate practitioner of (progressive, or
else fully established) true intimacy or in the case of the
sexually active practitioner of (progressive, or else fully
established) true intimacy and of sexual communion (or, at
first, of sexual “conscious exercise”), each and all are,
potentially (as real and true practitioners of the total way
of the heart), equally attuned to the yogic design
associated with spiritual, transcendental, and divine
realization. It is simply that some may do well to
especially (or to a uniquely significant degree) simplify
their life-obligations, in order to grant sufficient energy
and attention to the progressively spiritual,
transcendental, and divine process.

In the way of the heart, the (formal) celibate renunciate
discipline is a special discipline that may be appropriate
in the case of some fully established (and formally
acknowledged) seeing devotees. However, renunciation itself,
rightly understood and rightly practiced, in fact
characterizes (or must progressively characterize) the real
practice of all practitioners of the way of the heart,
whether they are beginners in the free intentional
relinquishment of self-indulgent and casual emotional-sexual
behavior, or growing practitioners of true intimacy and
sexual “conscious exercise”, or spiritually active
practitioners of true intimacy and sexual communion, or
celibate practitioners of (progressive, or else fully
established) true intimacy, or formal celibate renunciates,
or informally celibate practitioners (who choose to practice
outside the context of emotional-sexual relationship), or
even children, and those, young or old, who are for various
reasons (other than the specific choice of either formal
celibate renunciation or informal celibate practice) not
party to intimate emotional-sexual relationship.

That true renunciation which more and more characterizes
(or must characterize) the practice of all practitioners of
the way of the heart is self-renunciation, the devotional
(or heart-responsive, and inherently motiveless)
renunciation of the ego-“I” (or self-contraction). Indeed,
the essential ordeal of the way of the heart is the
progressive process of self-renunciation, or the
counter-egoic (or self-surrendering, self-forgetting, and
self-transcending) resort to (inherently egoless, and by
grace revealed) happiness itself.

In the way of the heart, self-renunciation becomes (or
must become) true (and, ultimately, inherently perfect)
devotion. Therefore, even in the context of all conditional
relations, my every listening devotee, and my every hearing
devotee, and my every seeing devotee is called to always
“locate” me (by grace) and (thus and thereby) to live free
in love with the self-existing, self-radiant, and inherently
free divine person or reality. For my true devotee, all
objects and others are simply the theatre of divine
association and self-transcendence. Therefore, for my every
devotee, all conditions must be aligned and yielded in love
with me (and, thus and thereby, in remembrance of the divine
person and self-condition), or else any object or any other
will be the cause of heart-stress, self-contraction,
dissociation, clinging, boredom, doubt, the progressive
discomfort of diminished love-bliss, and all the
forgetfulness of grace and truth and happiness itself.

In any case, and even in the case of those of my devotees
for whom celibacy (or perhaps formal celibate renunciation)
is found to be a naturally appropriate or inevitable
discipline, or an otherwise reasonable discipline, the
guiding orientation of the way of the heart is not to
problem-based self-control, strategic separation of
attention from the world of relations, or a conceptually
idealized commitment to the avoidance of sex. Rather, the
guiding orientation of the way of the heart is always to
self-transcendence, by grace, in responsively
self-surrendering and self-forgetting relationship to me,
and through the heart-magnification of the devotional love
of me (even in and via all functions, relations, and
circumstances), and, in due course (as grace will have it),
through the spiritual heart-infusion of the body-mind and
all its relations (via the magnification and the
conductivity of the by me revealed spirit-power of
love-bliss), and through true ecstasy (in the context of
meditation, and in daily life), even, by grace, to the
degree of inherently perfect, and inherently spiritual,
transcendental divine self-realization.

 

The Dawn Horse Testament –
Table of Contents


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Adi Da, Ramana Maharshi, Nityananda, Shridi Sai Baba, Upasani Baba,  Seshadri Swamigal , Meher Baba, Sivananda, Ramsuratkumar
“The perfect
among the sages is identical with Me. There is absolutely no
difference between us”
Tripura
Rahasya
,
Chap XX, –


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