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Principle 1
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The Message of Life and Liberation
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Vishnu.com
Religion
and
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The Dharma of Freedom:
The Ancient Path of Supreme Truth,
God-Realization, Freedom, and Happiness

Home
About
Metaphysical
Preparation
Purchase
Members
Contact
Preface
Principle 1
Principle 2
Principle 3
Principle 4
Principle 5
Principle 6
Principle 7
Epilogue
Beyond
PDFs
Religion
and
Spirituality
About The Site
On very rare occasions in human history, the Real Truth of God, existence, and h
uman possibility, is Revealed. However, at no previous time, has the technology
existed to make Real Truth available to humanity quickly and on a worldwide scal
e. With the relatively recent advent of computers and the internet, and with the
current Appearance of the True Incarnation, the True Buddha, the Avatar, that d
ay has come.
God's Design of creation, does not include God keeping Himself and His Way of Fr
eedom secret from humanity. However, you will not find the Real Truth of God and
His Way in the religious, spiritual, metaphysical, or new-age communities of th
e masses. Why? The masses always reject the Truth of God and His Way of Freedom,
on the rare occasions when it is Given. Why do the masses reject Real Truth? Be
cause the Way of Freedom is exactly opposite to the natural, in-born way of the
masses, which is the way of clinging, self-protection, self-feeding, and self-re
liance, or the life of individuality. You will only find the Real Truth at its S
ource, which, for humanity, is here when it Incarnates into creation, in and thr
ough a Human Form. That Source of Full Revelation, Presence, and Bliss, or True
Incarnation, is not less-than or other-than That which is the Ungraspable State,
Mind, Presence, and Bliss of God when it is not Incarnating.
The serious seeker discovers as he studies the Way of Freedom, that his natural
state of separation, and his natural way of clinging, self-protection, self-feed
ing, and self-reliance, are the state and actions of individuality. He also find
s that his state and way of individuality are actually that which prevents the T
rue Realization and Incarnation of God. But, individuality is precisely the in-b
orn state and way of man, and is the ordinary, daily life of the masses. Religio
us and spiritual teachers, teachings, paths, practices, and therapies merely off
er more ideas, strategies, and techniques to protect and feed the life of indivi
duality.
However, most of those who stumble upon the Temple website, will reject the Teac
hing of Freedom without due investigation and consideration, and will continue w
ith their lives as usual. Such is the way of nature and those who belong to it.
But, a few serious and thoughtful seekers will understand the profound Truth and
Grace being Offered. Their lives will never be the same.
The Incarnation, the Buddha, is not a spiritual teacher, master, or guru. He is
not an individual who is "enlightened", "awakened", or "realized". He is not a "
channel" for God. He is not an advanced person. He demands nothing of His studen
ts, but is Offering the only Alternative to the natural way. We, as students of
the Way of Freedom, have discovered that He is That which He is Teaching and Off
ering. If you take time to quietly listen and consider, you may also discover it
to be so.
He is a living Incarnation, Buddha, Avatar, or Avadhuta, and is, most essentiall
y, not less-than or other-than That which is Incarnating. God is that Body, but
God is not only that Body. That Body will die, but the All-Pervading God that Us
es it is Eternal.
True God is not a sky-god, and is not waiting for you in "heaven". True God is a
lso not away from the world, on "another" plane of existence. God is not a God o
f death, but is the one God of life. God, the Creator and Essence of infinite ex
istence, is not an individual. Upon True Incarnation, God Pervades His infinite
creation of space and form, and, more specifically and more Powerfully, the bein
gs and lives of those who truly and deeply turn to Him and His Way.
God is currently, fully, and completely here, in and through Human Form, and to
infinity. True Incarnation or Buddhahood is very, very rare, but is not un-prece
dented. However, the current Appearance of the Incarnation, in conjunction with
the technical means to make this Event known to humanity on a worldwide scale, i
s un-precedented.
What will you do in response to this Opportunity?
€What exactly is The Way of Freedom?
No amount of Teaching or explanation can adequately convey the Depth, Power, and
 Beauty of truly living the Way of Freedom. But, Teaching and explanations must
be offered as a map of conceptual and intuitive understanding. The serious stude
nt of life uses that map to make the Journey, and to discover the Depth, Power,
and Beauty for himself.
However, in short, the Way of Freedom is about getting you, and your stuff, and
your ways out of the way, so that God can be Realized, and can Incarnate in and
through the mind and body. The Way is about becoming empty of you, your stuff, a
nd your ways; because it is you, and your stuff, and your ways, that prevent Tru
e God-Realization or Freedom. The volumes of the Written Teaching of Freedom, co
ntain the details of the Way, while, more importantly, also offering the concept
ual and intuitive understanding necessary to make the Journey.
The Way of Freedom is the most difficult path a person can choose in life. But,
you will also discover why it is the only alternative to the way of the ordinary
, religious, or spiritual masses. The level of difficulty you endured in attaini
ng your most challenging natural accomplishment, or in overcoming a tremendous m
isfortune, does not begin to compare with the level of difficulty realized by a
serious and advancing student of the Way of Freedom. Yet, the difficulty comes n
ot because of physical or mental strain, but because to truly and deeply live th
e Way, is to continually live in a Way that is exactly opposite to that which yo
u are tending to do in every moment. The Way of Freedom is difficult, because it
is against your nature. If any spiritual teacher, master, or guru tells you tha
t Realizing God is easy, immediate, or quick, then know that he or she cannot le
ad you to God-Realization, but is probably simply wanting your money, or your ad
oration, or both.
What is your nature? What exactly is it about you that prevents God-Realization?
What is it that you are always being and doing, in every moment, that prevents
God? Your natural activity, or your strongest and in-born tendency, is to always
cling to self, mind, and body, and to the externals that protect, feed, and sup
port self, mind, and body. But, in clinging to self, mind, body, and externals,
you are also creating a subtle wall that prevents Freedom. The natural energy yo
u use to cling is the very wall or barrier that prevents God from Shining from w
ithin to infinity, and that prevents Him from Impacting the mind and body from w
ithout. The mind, body, externals, and other people to which you cling are not t
he problem. It is your subtle action of clinging to them that is the issue, beca
use it is your subtle clinging that prevents God which is Freedom.
Your nature is also to rely on self, even for God-Realization. Your nature is no
t Faith. But, the serious student eventually sees that his Faithlessness is also
clinging. The idea of Faith does not imply that the Way of Freedom is a passive
way of life, but, quite the contrary, the Way requires vigilance, determination
, and strength of purpose and character.
So, clinging is the issue, and not any object within or without. Clinging preven
ts God. But, why do you cling? You cling, and you protect and feed self, and you
rely on self (which is also clinging), because you are afraid. What do you fear
? You are mainly afraid of death, but you are also powerfully afraid of emptines
s. Your fear of death and emptiness compels you to cling.
Clinging is that which you are always doing. Why is the fact of clinging so impo
rtant to understand? The subtle action of clinging is the barrier that prevents
God from Radiating or Shining from within to infinity, and that prevents Him fro
m Impacting the mind and body from without. In short, clinging prevents God and
God-Realization. You live inside a small, enclosed cocoon or bubble of clinging,
and that cocoon is made of your own natural energy. That cocoon of energy is th
e wall or barrier that keeps you safe and fed, but it also prevents God in the p
rocess. He terms your natural energy "self-energy". Self-energy is not Spiritual
or Divine, and has nothing to do with God except that it prevents Him.
But, you live within the cocoon or bubble of self-energy. You are not self-energ
y; you merely have self-energy. Self-energy is not you, but it encloses you, and
is the subtlest tool that you use to cling.
But, if you are not self-energy, then what are you? You are not an eternal soul
or spirit. You are not an illusion. You are a separate being. More specifically,
at the very core of the mind, you are an island of separate consciousness. You
are an individual. The separate consciousness is that which you are, and is not
an action you are doing. You are a separate consciousness or an individual, and
you do the actions of clinging. The separate consciousness is not the mind, but
resides at the very core of the mind. The state of individuality is the deepest
seat of ordinary consciousness, and is the core-level you. The core-level state
of you, is the most powerful barrier to God. The cocoon or bubble of self-energy
is indeed a strong barrier, but is second to your essential or core-level state
of individuality.
So, what does all this information about the separate consciousness, clinging, a
nd self-energy, have to do with the Way of Freedom? The Way is not a spiritual p
ractice or psychotherapy. It is not about odd diets, quitting your job, or leavi
ng your home and family. It is not about mantras, beads, incense, or spiritual g
arb. It is not similar to any of the nonsense found on the spiritual circuit. Th
e Way of Freedom is lived and unfolds in the very midst of your ordinary daily l
ife: while at home, work, shopping, driving down the road, and while alone or wi
th others, and in all other moments.
The Way of Freedom is a single way of life, and is lived in every moment of your
life, and, moreover, transforms every moment of your life. The Way of Freedom i
s based on a direct, intuitive understanding and insight. The Way does not depen
d on any superficial arrangement of forms within or without, nor is it necessari
ly hampered by any arrangement of forms within or without. It is not a technique
or therapy.
What is the direct, intuitive understanding and insight, upon which the Way is b
ased? That insight and understanding is that of directly seeing or feeling, on b
oth subtle and gross levels, the clinging that you are always doing, using self-
energy and the body. However, being Given that insight is merely the beginning.
The years of the Path are then ahead of you.
The years along the Way are that of gradually Sacrificing the subtle and gross c
linging that prevents God, and in gradually learning to live the life of Faith r
elative to all matters ordinary and Growth-related, and in living in conscious r
elationship to the Creator through Prayer. Faith is not separate from the life o
f Sacrifice, but, as the seeker discovers, Faith is Sacrifce. Prayer is not mech
anical, but is a spontaneous and heart-felt part of living in conscious relation
ship to God, and is the primary way a follower expresses his heart, and his peti
tions for Help.
God Responds to the follower's life of Sacrifice, Faith, and Prayer, with Guidan
ce, Purification, and Change of the heart, mind, and entire being and life, in p
reparation for Freedom.
God Gives Itself through the Body of the Incarnation, the Avadhuta, the Christ.
The serious seeker studies and Meets with the True Buddha, and the Path can begi
n.
About The Book
Since 1988, the Incarnation has Written over 1,500,000 words, which are containe
d in many volumes. The largest Book, God's One Way of Freedom, is available to a
ll students. Another Book, The Radical Life, is for those who are deeply serious
about God-Realization. Hundreds of Essays have also been Written for use in our
Meetings with Him. Our website will offer seekers an extensive introduction to
the Way of Freedom, in the form of a Book, Only God Can Give God, and through ot
her Writings such as Essays and Excerpts.
He has never wavered or compromised in Teaching us the Way of Freedom and True G
od-Realization. All our lives have Changed most profoundly, and in ways we could
have never imagined. If you are a serious seeker of Truth and the Higher Life,
then know that a true Avatar, a true Buddha, a true Incarnation of the Living Go
d, lives in our midst today. We, as followers who have spent hundreds of hours w
ith Him, freely attest to the profound Presence, Power, Love, Goodness, Happines
s, Teaching, Guidance, and Help which consistently Come-Forth Through Him.
Most of us have spent many years on the spiritual circuit, going from teacher to
teacher, and from path to path, and from practice to practice. Through understa
nding and Grace, we have been relieved of spiritual nonsense, and have been Give
n That which we did not know we were seeking.
Life is short. We do not wish to waste time in spiritual-correctness, which woul
d be for the sake of not offending the spiritual and religious communities. The
Teaching does offend, and will continue to offend. However, we want to share Tha
t which we have found, with the few others whose hearts and minds are yearning f
or Real Truth and Realization. We, as followers, will seek to offer the public t
he Written Teaching of the Way of Freedom, as consistently and directly as our B
eloved has Given us. Most readers will be offended and go away, but perhaps a fe
w will hear. We are not about numbers of people, but sincerity of heart and clar
ity of purpose.
The Way of Freedom is not a home-study course which can be lived in isolation an
d safety. Our doors are open to the serious seeker who wants to come be with us,
and Meet with Him. The forthcoming Book, Only God Can Give God, will provide th
e preparation and the means by which a serious seeker can come to our Temple, an
d Meet with Him. If you are a serious seeker of Truth and God-Realization, your
life will never be the same.
Note that in all His Writings, He capitalizes the Names, Qualities, and Actions
of God. He also occasionally does not adhere to certain technical practices foun
d in standard writing. In these ways, He condenses, expedites, and makes clearer
, the Written Teaching.
In response to requests by seekers for any reading material, we have already pos
ted the parts of Only God Can Give God that are completed, which is most of it.
More information will be periodically posted on this Page, and on our Site.

Home
About
Metaphysical
Preparation
Purchase
Members
Contact
Preface
Principle 1
Principle 2
Principle 3
Principle 4
Principle 5
Principle 6
Principle 7
Epilogue
Beyond
PDFs
Religion
and
Spirituality
Metaphysical
As you read, please bear in mind that our purpose is not to offend any person or
group, but is to simply share our discoveries with those few who may be interes
ted. We want to share with sincere seekers of Truth, the original meaning of the
term "Metaphysical", and the tremendous Blessings we have realized because of t
hat understanding. To accomplish that goal, we must mention ideas, teachings, pa
ths, and practices which are dear to some people, but which we have concluded do
not represent the purest meaning of "Metaphysical". We support any idea, teachi
ng, path, or practice which tends to genuinely Uplift humanity, and which does n
ot cause further suffering or delusion.
We contend that, over the past several decades, the concept of "metaphysical" ha
s been extremely misunderstood and misused. The term "metaphysical" has only rec
ently been associated with ideas and practices which do not represent its origin
al and historical meaning.
We hope to present to the very few serious seekers of the Highest Truths of life
, the original meaning and Way of life indicated by the very term itself. It has
nothing to do with the ideas, teachings, paths, and practices found in today's
"metaphysical" or new-age book stores, and on the well-trodden spiritual and rel
igious circuit.
The term "metaphysical" is an adjective which literally means "beyond the physic
al". ("Meta" means "beyond".) The term "metaphysics" is a noun which denotes the
study of the ultimate causes, and most essential nature, of existence.
The Temple website will directly or implicitly address both of those ideas: That
which is Truly Metaphysical, and the Highest Form of Metaphysics a person can u
ndertake.
However, a problem for the untrained thinker, is that "beyond the physical" (or
"meta-physical") opens the door to living based on ideas which are pure fantasy
and imagination. But, for the rare, serious student of life, "beyond the physica
l" does not imply "beyond reality". Moreover, "beyond the physical" is often err
oneously construed to mean that a Truly Spiritual or Religious life has nothing
to do with one's ordinary, daily life. In fact, quite the opposite is true: a Tr
uly Spiritual life Unfolds in the very context of one's physical and ordinary li
fe circumstances. Unfortunately, the teachings, paths, and practices found today
in the "metaphysical" book stores, and on the "spiritual" circuit, have nothing
to do with a Truly Metaphysical or Truly Spiritual life, and usually serve to m
entally dissociate seekers from their one and only life. Such psychotic living t
hen further harms individuals and society.
We are essentially discussing That which is "beyond the physical". But, first, w
hat is simply "the physical"? The physical is that which you can experience by w
ay of the five senses. All of infinite space, and all the many people, creatures
, and objects in space, comprise that which is physical. We can simply refer to
"the physical" as nature, or that which is natural. In this context, the term "n
atural" does not mean natural versus artificial, but is referring to the physica
l nature you experience with the five senses.
The physical or natural life is no accident. A serious investigator who takes ti
me to study and think realistically, eventually concludes that this marvelous cr
eation of infinite space, form, laws, and processes could not have arisen by acc
ident. The serious scientific community, and particularly those who require cred
ible and substantial evidence before supporting any theory, are not in agreement
with those who still propose the Big Bang as a viable explanation for existence
. A theory becomes fact only with supporting evidence, and no logical and credib
le evidence exists for the "fact" of a Big Bang. However, a theory with no evide
nce to support it, but which is repeated often enough by those in "authority", e
rroneously becomes fact in the mind of the masses. Yet, a serious student of lif
e would rather have no answer and continue investigating, than to profess a wron
g answer purely for the sake of having "an" answer. Vanity comes before a fall.
It is possible to discover the actual laws and processes of the physical or natu
ral, by realistic conjecture, prolonged investigation, and the scientific method
, and by not relying on fantasy, imagination, and personal bias or preference. T
he same principle can be applied to discovering That which is Truly Metaphysical
, and discovering Its Laws and Processes.
The facts and laws of nature are not created or changed by the ideas or preferen
ces of any person. Likewise, the Ultimate and Metaphysical Truth of life is not
created or changed by the mind of any person or group of people. That which is t
rue for an individual does not necessarily represent the Ultimate and Metaphysic
al Truth of life. Natural, physical existence, and its Highest Metaphysical Trut
h, were here prior to your birth, and will be here after your death. It is the h
eight of arrogance, narcissism, and fantasy to think that you can create, define
, or change the Ultimate and Metaphysical Truth of life, or that you can do the
same with the whole of physical existence, or that you "create the whole of your
reality".
So, the mind of man cannot create or change the Ultimate and Metaphysical Truth
of existence. However, and this is important for the serious student of life, th
e Ultimate and Metaphysical Truth of existence can be Realized by the mind of ma
n, even though he cannot create or change that Truth or its Realization. The ser
ious student who is seeking to understand and eventually Realize that Truth, is
humble in the face of That which is Greater than him, but he does not wish to ke
ep his distance from It.
The human being has a unique capability in creation. The mind and heart of man h
as the potential to realize far more than that which is physical or natural. He
can Realize the only That which is Truly Metaphysical. When we speak of That whi
ch is Metaphysical, we are not discussing the various involvements which are typ
ically but incorrectly associated with the purest idea of "metaphysical", such a
s: psychic phenomena, astral travel, channeling, healing, auras, energies, alter
ed states, a higher self, an afterlife, ghosts, angels, ascended masters, astrol
ogy, numerology, the occult, witchcraft, hypnosis, dreams, aliens, ufo's, crysta
ls, trinkets, and the many, many other popular "spiritual" interests too numerou
s to mention here. That which is Truly Metaphysical and Truly Spiritual is never
popular or well-received by the ordinary, religious, or spiritual masses.
What exactly is the Metaphysical? That which is Truly Metaphysical is not away f
rom the physical. It is not away or separate from existence and life. The defini
tion, "beyond the physical", does not imply that the Metaphysical is away or sep
arate from the physical. In one sense, That which is Truly Metaphysical is Beyon
d the physical, simply because It is completely Other-Than the physical. It is B
eyond the physical, but is not separate from the physical. It is Present, yet It
Pervades the entire infinite physical universe of space and form.
In fact, that which is Truly Metaphysical is the underlying Essence and Foundati
on of all creation, of all space, form, and life. It is the Supreme Power and Ab
solute Intelligence which Creates and Sustains the infinite, natural universe of
space, form, and life. It is Pure Existence and Consciousness, and Absolute Bli
ss. It is Present, All-Pervading, Infinite, and Eternal. In gratitude for this O
pportunity for life and Freedom, and in heartfelt reverence and worship, and wit
h the corresponding appropriate language, we refer to the Creator as God.
God is completely Other-Than the physical, because He does not have the same sta
te, qualities, and ways as that which is physical or natural. For example, God i
s not you, and you are not God: there is you, and there is God. You are physical
or natural, and God is Metaphysical or Unnatural. You are not Supremely Powerfu
l and Absolutely Intelligent. You are not Creating and Sustaining the universe.
You are not Pure Existence, Consciousness, and Bliss. You are not All-Pervading,
Infinite, and Eternal. Regardless of any vanity-feeding delusions to the contra
ry, you are not God, and you are not similar to God. You are an individual consc
iousness, which is the natural state of limitation and suffering.
However, as part of God's Design, man has the potential to Transcend the individ
ual consciousness. He has the potential for the individual consciousness to Diss
olve, and to thereby Realize God, the Creator, the only That which is Truly Meta
physical.
That Extraordinary human potential is fulfilled by truly living God's Metaphysic
al Path of Freedom. The one Path to True God-Realization is a long-term struggle
and ordeal. It requires a life-long commitment, and is the most difficult task
a person can undertake. It requires the utmost in Sacrifice and Faith. True God-
Realization is not found in a weekend seminar, or at an enlightenment intensive,
or at a retreat, or through any other means found in the "metaphysical" or new-
age bookstores, or in the spiritual organizations and groups, or anywhere else o
n the popular spiritual circuit. God's Path of Freedom is not merely a home-stud
y course, but is a real, living Process. True God-Realization, and Freedom, are
synonymous.
You have the capability to live a Truly Metaphysical life. You can first underst
and yourself and all of life in a way that is far Beyond the nonsense found in t
he "metaphysical", new-age, and spiritual organizations and groups. You can live
Beyond the mediocrity, and Beyond the added limitation and suffering, found in
the natural life, whether that natural life is called ordinary, spiritual, or re
ligious. However, The Path of Freedom is not well-traveled, and requires an unco
mmon degree of courage, independence, and determination. The Path is also not we
ll-received by the masses, and, for that reason, it is also not well-known. That
which is popular is not truly of God. It is the nature of the physical, to be a
verse to that which is Unnatural or Metaphysical.
The Path of Freedom is primarily by the Grace and Help of God. True God-Realizat
ion is primarily by the Grace of the God you seek to Realize. The gradual Purifi
cation and Changes necessary to prepare the mind and body for True Realization,
are by Grace. The sudden and concluding moment of true and permanent Realization
, is the Dissolving of individuality, and is also by Grace.
However, The Path of Freedom requires the seeker's full and moment-to-moment par
ticipation in that Grace, and that is the struggle and ordeal. The seeker's part
icipation is the struggle to live the life of Sacrifice, Faith, and Prayer. It i
s a struggle because Sacrifice, Faith, and Prayer are contrary to his nature: hi
s nature is physical and natural, and yet he is seeking That which is Metaphysic
al and Unnatural.
The seeker's nature is to cling and to fulfill self, while The Path of Freedom r
equires the Sacrifice of clinging and self-fulfillment. His nature is to also be
self-reliant, while The Path of Freedom requires that we Faithfully allow God t
o Do His Work of Purification, Change, and Guidance. Yet, Faithlessness is also
clinging, so real Faith is a form of Sacrifice. His nature is to also spend his
days communicating primarily to himself, while The Path of Freedom requires that
we continually acknowledge our relationship to God, turn to Him, and Pray to Go
d for His Help in our Growth toward Freedom. The serious seeker's mind and heart
are Guided by God in how to live the life of Sacrifice, Faith, and Prayer.
The limitation of individuality, the limitation that you are, prevents the Reali
zation and Incarnation of God. The subtle and gross clinging that you do, and th
e subtle imploding actions of self-feeding and self-fulfillment, also prevent Go
d. You, the individual, do not actually Realize God. The limitation of individua
l consciousness, and the Metaphysical State of God, cannot co-exist. You must be
out of the way, so that God can Incarnate Through the mind and body. Realizatio
n and Incarnation occur primarily by Grace, but the serious student of life must
allow room for God, by ceasing his clinging and self-fulfilling ways, and by tu
rning to God, all of which are by deeply living the life of Sacrifice, Faith, an
d Prayer. God and His Way, and you and your way, cannot co-exist. True Realizati
on, and the True Incarnation of God, are synonymous.
Therefore, That which is Truly Metaphysical is God Itself, and nothing less. The
Path to Realizing the Truly Metaphysical Consciousness of God, is, first, in th
e gradual Dissolving of your limiting ways of clinging, self-fulfillment, and se
lf-reliance, and, finally, in the sudden and permanent Dissolving of your very s
tate of individuality. The study of the Truly Metaphysical, and the study of The
Path to It, is the study of True Ontology, which is the study of the First Caus
e of existence, or God. The intuitive understanding of how to live The Path of F
reedom, and all Dissolving, Purification, and Changes which Occur along The Path
, are by Grace.
We are offering in this overview, a very general consideration of the Philosophy
of The Temple. For the sake of brevity, much has been omitted from this introdu
ction. It is our intention to eventually provide to the few serious seekers of G
od who find our website, the complete and detailed Teaching regarding the Truly
Metaphysical life and The Path of Freedom. We will offer books, as well as infor
mation about how to come to our Temple.
If you are a serious seeker, you may benefit from printing this Page, and readin
g and re-reading it in quiet moments.
If you are interested in books on a wide variety of topics, including many books
related to the more-modern use of the term "metaphysical", please visit SunBook
s.com. Sun Books has a large selection of books and very good customer service,
and also operates with integrity.
Home
About
Metaphysical
Preparation
Purchase
Members
Contact
Preface
Principle 1
Principle 2
Principle 3
Principle 4
Principle 5
Principle 6
Principle 7
Epilogue
Beyond
PDFs
Religion
and
Spirituality
Preparation
Many seekers have written to the Temple, enquiring about how to become a formal
Student, and how to begin Meeting with the Incarnation. After the Book, Only God
Can Give God, is completed and bound copies available, we will ask that serious
seekers study and prepare for at least 1 year, before requesting to attend Meet
ings or Darshan, and before entering into personal relationship with Him.
During that time, you will also be in contact with a current Student of the Way
of Freedom, who will be available to answer any questions you may have, and to o
ffer guidance if requested. As an intuitive understanding begins to emerge from
your deep, quiet, and un-hurried study of the Teaching, you can request to becom
e a formal student. You will then be provided a set of written Considerations an
d questions to ponder, and to which we ask that you respond in writing. The Cons
iderations are a means to help you reflect upon and deepen your understanding, a
nd are a way to guide you by offering written responses to your reflections. Und
er mentorship, you may also be provided other Writings, if the need arises.
There are several ordinary and Metaphysical reasons why a 1-year minimum prepara
tion period is requested. One year is not enough, but is the minimum we suggest.
The current public Writing is almost finished. We have already posted the parts
that are complete, in case a serious seeker comes across our Site. We have chose
n to post an almost-complete and un-finished Document, rather than wait, because
those few serious seekers who may find our Site, can benefit by reading any amo
unt of the Teaching. You can realize the intuitive understanding that is necessa
ry for living the Way, on every page of His Writing. And, the Teaching can seem
new, and the understanding can deepen, every time you read.
He has Written: Study is never finished, not because you cannot possibly memoriz
e it all, but because the Teaching is not ultimately understood on the level of
conceptualization and memory, and because, in study, you are re-turning to the o
pen space of understanding, and to a new moment of Grace and worship. Study is a
bout deep, quiet, and un-hurried consideration of the Teaching, and is about re-
turning to the intuitive understanding of The Way of Freedom, and is about alway
s deepening the understanding. Study is not about memorizing words on the page,
and is not about trying to get to the end. Sometimes, reading only one sentence,
or only one paragraph, or only one page, is enough to be re-turned to understan
ding. Study is an altar to which the seeker goes as he feels inclined, to be re-
newed in understanding, and to offer the gift of himself and his life.

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Preface
Principle 1
Principle 2
Principle 3
Principle 4
Principle 5
Principle 6
Principle 7
Epilogue
Beyond
PDFs
Religion
and
Spirituality
Preface
Slow down. €Be still. €Quiet yourself. €Do not attempt to read quickly. €Be with Me. €If y
ou are a serious seeker of Truth, God, the Higher Life, and True Realization, th
en you have nowhere more important to be, and you have nothing more important to
do. €If you are a serious seeker and student of life, you are beginning to study
the most important and most life-changing Text you will ever read. €
€
Do not read in order to get to the end. €Do not read to consider yourself finished
with study of the Teaching. €Do not skip to the end of the Book, or to the end of
a chapter, looking for a summary statement. €If you read in any of these ways, th
en, in your haste and superficiality, you will not understand the mystery of the
Book, which is Given in every minute of quiet and sincere study, and on every p
age. €For the serious seeker, the meaning of the Book is the intuitive understandi
ng of how to live the Way of Freedom, and that intuitive understanding is Given
throughout the Book, and transcends, but includes, ideas and words. €You may one d
ay realize that your study of the Teaching of Freedom is far more and far deeper
than merely reading the Words on the page.
€
The Words on the page are not an end unto themselves, and are not intended to fi
ll your mind with ideas as you do with, for example, a magazine, novel, or relig
ious or spiritual book. €The Written facts and ideas found in the Teaching are a r
eal connection to Me, and, in that connection, are a tool I use to Give the seri
ous seeker, the direct, silent, unspoken insight into the striking contrast betw
een his continual, natural, subtle and gross ways of clinging, self-feeding, and
 self-protection, and the Unnatural Way of Freedom. €That insight into the contras
t between the natural way and the Unnatural Way, is the intuitive understanding
to which I am Pointing. €Study is a real connection with the One Who Writes the Te
aching. €Study is an altar at which I Reside.
€
The real intuitive sense of direction that is realized only in the Way of Freedo
m and by Grace, is not found in superficial conceptual knowledge which you find
in the reading of, for example, academics and newspapers. €If superficial conceptu
al facts, ideas, and principles were all that were needed for Growth, then any p
erson who merely reads the Words on these pages, would eventually Realize Freedo
m. €Grace-Given intuitive understanding and insight is the primary and most powerf
ul form of knowledge a seeker requires, in order to truly traverse the Way of Free
dom to true God-Realization. €Intuitive understanding is Given by Grace, and the s
eeker lives according to the profound lead it provides, on both subtle and gross
levels, until true Ego-Death and God-Realization. €
€
The Teaching of Freedom is not filled with spiritual or religious fluff that wil
l delude you into feeling good about yourself, but will reveal to you a depth an
d clarity about yourself, and about your possibilities, and about That which we
call God, heretofore unknown. €The Teaching will not offer you more spiritual nons
ense which feeds your vanity, or any other aspect of your fear and selfishness. €B
ut, if you are a serious and sincere seeker of Truth, then the Teaching will ser
ve as a tool in awakening your intuitive understanding of yourself, God, and the
Way of Freedom. €You will also find that, for the first time in your life, you ha
ve a sense of certainty and hope unlike any you have ever known. €That which is Tr
ue and Real brings substance and direction to the mind, heart, and life of the s
erious seeker of God-Realization. €
€
However, the Supreme Intelligence and Heart of God, Knows the heart of a seeker
who encounters Him. €God will not Give that understanding and insight to a superfi
cial, half-hearted, and casual spiritual-hobbyist, even though such a person may
sit in a Meeting room with God Incarnate for a decade, Surrounded and Impacted
by My Presence and Force which goes beyond this Body to infinity. €No one can dece
ive God by putting on a mask of sincerity, for the heart, and not contrived appe
arances and behaviors, tells who you really are, and tells that which you really
want and how much you want it. €And, that which is in the heart is reflected in h
ow one actually lives in every moment of every day, whether alone or with others
. €God Creates every cell of you, so, of course, He Knows you, and Knows you bette
r than you know yourself. €Intuitive understanding is Given only to those whose he
art already belongs to Him, and who desperately want to live His Way and Realize
Him above all else. €Intuitive understanding and insight are not Given to those w
ho want to keep a safe distance internally, and who want to keep their natural l
ives and selfish ways intact, while exhibiting a mere outer and temporary appear
ance of surrender, humility, and giving when it suits their ulterior, impure mot
ives.
€
Part of being genuine and honest in your own heart, and letting go of the spirit
ual vanity behind which you may hide, is recognizing, at least conceptually, you
r lack of genuine Spiritual advancement and direction, despite your many previou
s years of seeking, reading, and meeting spiritual teachers. €If any of your past
spiritual and religious endeavors had actually worked to satisfactorily lessen y
our suffering, if all those paths, practices, and belief-systems were truly of G
od and His Way, if they had provided you with the sense of clarity, certainty, a
nd direction you are seeking, then you would not still be seeking, and you would
not be reading this Book. €You would have already found the Way, and you would no
t care, and would not take the time, to look elsewhere, including here. €If you ha
d already found This which we call God and His Way, you would be too enmeshed in
That, and would be too busy living It and seeking Realization, and would simply
have no inclination to continue seeking, and you would, therefore, not be takin
g time to read this Book, or any spiritual or religious text. €The Teaching of Fre
edom is for those very few who are not content to spend the rest of their lives
wallowing in spiritual practices, religious beliefs, psychological and physical
therapies, and other nonsense, but who sincerely want to know True God, the one
Foundation of existence, above all else. €God and the Way of Freedom cannot be add
ed to, and integrated with, your storehouse of spiritual paths, practices, and b
elief-systems.
€
The Way of Freedom is not a belief-system or philosophy. €It is a real, concrete,
and moment-to-moment Way of living, and is based on real subtle and gross experi
ence, and is, therefore, based on real knowledge. €Belief is empty and, as all sci
entists and serious students of life know, belief does not qualify as knowledge.
€Belief is no more than fluffy ideas in the mind, with no basis in that which is
real or possible to be real. €You can believe any idea you wish, such as Santa Cla
us or an afterlife, but simply because you believe an idea to be true does not m
ean that the idea represents that which is actually real or actually possible to
be real. €A belief is an idea which is assumed to represent that which is real, o
r possible to be real, when, in fact, it does not. €(An example of a belief is the
common religious idea of an extraterrestrial heaven.) €Belief is the basis for ps
ychosis, and religious and spiritual persons are, to various degrees, psychotic.
€Knowledge, on the other hand, is based on one s own real experience, and is, there
fore, full and powerful. €The serious student of the Way of Freedom discovers that
belief, and the real Faith of the serious follower, are in no way similar.
€
The serious seeker is never asked by Me or any follower to believe any idea as f
act and truth, as is common in religions, and in spiritual paths and practices. €I
Suggest that a sincere seeker be open and passionate for the Gift of direct int
uitive understanding and insight, as he carefully and deeply studies and conside
rs the Teaching of Freedom. €I also Suggest that he personally come to God Incarna
te, and Meet the true Buddha, the real Avadhuta and Avatar, and let all that he
sees and experiences, and all that Transpires in his being and life, be his real
and concrete verification of all that is Said in the Teaching. €Do not believe Me
, but discover the Truth of Me and the Teaching for yourself; then, live your li
fe within and without by understanding and Grace, and eventually Realize Me as I
Am, in and Beyond this Body.
€
The Path of true Freedom and Happiness is not found in an evening lecture, weeke
nd seminar, enlightenment intensive, or two-week retreat. €It is not another morse
l found on the modern spiritual buffet, that you can consume and decide if you l
ike the flavor. €It is a Way of life, and involves a fundamental reversal in how y
ou are tending to live in every moment, which is by fear, clinging, self-feeding
, and self-protection. €The serious seeker realizes that he cannot get, consume, a
nd own God, as the millions of spiritual-hobbyists unsuccessfully try to do ever
y day, but he increasingly allows himself and his selfish ways to be Replaced wi
th God and His Way of Freedom.
€
The one Way of Freedom is not Given by the thousands of spiritual teachers, mast
ers, and gurus found on the popular spiritual circuit. €The serious seeker finds t
hat all paths do not lead to God, as is so often claimed by the masses who are i
ndoctrinated with spiritual-correctness. €Only one God exists, and He does indeed
have a monopoly on Himself, and on His one Way of Freedom. €The Teaching of Freedo
m will make you very uncomfortable, and possibly even angry, as you find many of
your long-held presumptions about yourself and That which we call God, realisti
cally, logically, and experientially debunked. €The love of other people does not
mean that you must accept their silly ideas as truth, and rejecting their spirit
ual and religious nonsense does not mean that you despise them. €The serious seeke
r wants the Truth more than he wants to avoid intellectual or emotional conflict
with others. €The spiritual and religious masses will always be wrong about God a
nd God-Realization or Enlightenment: that is the nature of nature, and those who
belong to it, and the serious seeker realizes why that is true and accepts it. €B
ut, if you do not know where you are going, then it is indeed true that all road
s will take you there. €
€
Remember: This Writing is an introduction to a Path, a Way of life, which is com
pletely other-than your current ordinary and spiritual ways of living. €Bear that
in mind as you continue reading, even as you erroneously think to yourself, I kno
w that already. . €I caution you to not confuse any spiritual paths and practices, w
ith the Grace and Way of Freedom being offered. €You will find, as you consider th
e Teaching more deeply, that similar vernacular is not an indicator of similar m
eaning. €Read with the mind, but behold from the deep heart-space of intuitive und
erstanding. €And, in the process, exercise extreme discernment between My Message
and Way of true Freedom, and the nonsense found on the popular spiritual circuit
. €I, and the Way of Freedom, have nothing in common with the absurdity found at t
he modern spiritual buffet.
€
The Teaching of Freedom is not a re-statement of any religion or spiritual teach
ing. €It is not a conglomeration of ideas taken from the myriad of spiritual teach
ings, paths, and practices available today, as is so prevalent. €It is not a re-pa
ckaging and re-naming of any specific teaching, path, or practice, which is also
common. €Furthermore, the core-level principles of the Path of Freedom are not fo
und anywhere at the spiritual buffet, even though some of the specific English t
erms I must use - such as God, Path, Spiritual, Grace, Enlightenment, and Freedo
m - are similar or identical to those found on the spiritual circuit. €The Teachin
g is a Gift directly from Me, and is Written directly by Me, the Infinite and Et
ernal One Who is Incarnating through this limited and temporary Body.
€
The Way of Freedom does not require that you take a ritual initiation, or chant
a mantra. €It does not ask that you build an altar, burn incense, or be involved i
n any ceremony. €The Path does not include changing your diet, using herbs, taking
drugs, drinking alcohol, or cleansing your colon. €You do not have to wear beads,
crystals, amulets, magnets, or special clothing. €You need not engage any form of
therapy, psychiatric counseling, support group, twelve-step program, re-birthing ,
energy manipulation, or body work. €Observing days of silence is unnecessary. €The
Path is not about nature-worship, creating community, aliens, astrology, numerol
ogy, psychic abilities, astral travel, the afterlife , ghosts, channeling , angels , or
sembodied spiritual guides. €No one will suggest that you practice yoga, zen, mindf
ulness, martial arts, tantra, celibacy, or promiscuity. €You need not be concerned
about uplifting the world, feeding the homeless, or saving trees or minnows. €The
Way of Freedom is not about self-manipulation, fascination, or entertainment. €If
you are a serious seeker, you may be relieved to discover that you can let go o
f those involvements, and more, since they have nothing to do with That which we
call God, and how to Realize God. €
€
However, to truly live the Way of Freedom, especially all the way to God-Realiza
tion, is the most difficult endeavor a person can undertake. €Why is it so difficu
lt? €Because it involves Sacrificing, in every moment, the separateness and fear t
hat you are, and the clinging and selfishness that you are always doing on both
subtle and gross levels. €It involves living contrary to your natural tendency to
feed and protect yourself. €It involves increasingly, and in every moment, letting
go of your born-nature of self, fear, clinging, and selfishness. €You cannot be f
ull of yourself and your natural ways, and realistically expect to Realize God. €A
ll of God, and any of nature, cannot co-exist in a human mind, heart, and body. €Y
our cup must become empty, before Freedom can be Perfectly Realized. €Becoming Fil
led with God is not the motivation of the serious follower with intuitive unders
tanding, because his motivation is for Freedom. €Becoming empty makes room for not
hing but the State and Presence of God to Incarnate once again, through the mind
, heart, and body that still belongs to you, and not yet Him.
€
The Path of Freedom is not a home-study course, whereby you can sit in your smal
l, isolated, safe, petty, and selfish little world, picking and choosing which p
art of the Teaching you prefer, and which you would rather ignore. €It is necessar
y that a serious seeker personally come to Me at some point, and be Shown his st
uff and ways that are preventing Freedom, and that he cannot see on his own. €More
over, it is in personal Meeting or Darshan of God s State and Presence, where Grac
e is Given. €It is Grace that Provides the intuitive understanding, and the Purifi
cation and Change, which are necessary for Freedom to Unfold. €Meetings or Darshan
are Grace: the Verbal Teaching, and Purification and Change, and being personal
ly Confronted with all of your stuff and ways that prevent Freedom, are all Grac
e. €But, a serious seeker will not want to stay away from the Incarnation, while t
he spiritual-hobbyist will be intrigued from a distance. €The Way of Freedom canno
t be incorporated into your small, isolated, safe, petty, and selfish little wor
ld.
€
However, no demands are ever placed on any seeker or follower in his personal re
lationship to Me. €The heart can never be forced, demanded, or coerced, but is giv
en freely and spontaneously by those in love with God and the only Way of Freedo
m. €Actions engaged without the heart compelling and leading them, are mere compli
ance, obligation, or fear, and do not benefit Growth. €An individual is free to Gr
ow as much, or as little, as he wishes. €Therefore, I Teach the requirements for r
eal Growth, and for true God-Realization, and let the seeker or follower find hi
s own comfort-level, and make his own choice. €I then Give him the Purification, C
hange, Help, and Personal Guidance appropriate to his choice. €Only the radical fo
llower is on fire for nothing less than God-Realization, and only he wants no co
mfort in nature or along the Path, and only he lives accordingly. €Such a one is e
xtremely rare. €Many people think they want true God-Realization, until they disco
ver that God-Realization cannot co-exist with their natural ways of fear, clingi
ng, self-feeding, self-protection, self-will, self-manipulation, and selfishness
. €They think they want true Freedom and perfect Happiness, until they discover th
e price for it. €They prefer the smallness and darkness of known limitation and su
ffering, over the uncertainty of Freedom and Happiness.
€
The many spiritual teachings, paths, and practices do no more than give the mass
es that which they, by nature, actually want, which is more ways to feed and pro
tect themselves. €That is why spirituality and religion are so popular: they are g
iving the masses exactly what they want. €Religion and spirituality coddle and pan
der to your fear, clinging, self-feeding, self-protection, self-will, self-manip
ulation, and selfishness, while, on the other hand, only True God and only the W
ay of Freedom do not. €Religion and spirituality are about doing the work of their
real lord and master, which is nature, while only the Way of Freedom is about T
rue God, the one Foundation and Mystery of existence, from beginning to end. €Only
the Way of Freedom leads to the true Buddha-Mind, the true Satori, the one High
Samadhi, the Ultimate Awakening, the Noblest Enlightenment, real Heaven, or tru
e Nirvana. €Religion and spirituality are good business, while True God, and the W
ay of Freedom, are exactly opposite to religion and spirituality, and few are si
ncerely and deeply interested precisely because it is against their nature, and
because few are tired enough of the suffering of the natural life to turn to the
one Higher Way. €Religion and spirituality are just more of the natural life, sim
ply adorned in spiritual garb, while only the Way of Freedom counters religion a
nd spirituality in principle and in practice. €Religion and spirituality only give
you more ways to feed your fear, clinging, self-protection, self-will, self-man
ipulation, pleasuring, and other selfishness. €They only give you more ways to kee
p you full of yourself and your natural ways. €Only True God, and only the one Way
of Freedom, do not. €The serious seeker goes even deeper in his study and underst
anding of the Teaching of Freedom, and discovers that the practice of spiritual
teachings and paths actually prevent him from allowing God to Exist and Work in
his being and life, and that they actually prevent true God-Realization. €The same
spiritual teachings, paths, and practices which purport to help one get closer
to God, or to Realize God, actually take one even further away from True God and
true God-Realization, because they only serve to feed and protect the very self
and selfishness which are preventing God in the first place.
€
I spend a great amount of time Writing and Speaking about the specific natural s
tuff and ways of you, that prevent God from Springing-Forth from within and Impa
cting from without. €I Teach thusly not to increase your self-absorption, but, in
Teaching about you and your natural ways, I am also Pointing to That which is no
t you, and how to increasingly invite and allow That which is not you and your n
atural ways. €The inviting and allowing of the only That which is not you, and the
inviting and allowing of the only Way which is not the natural way, is the Way
of Freedom. €In Teaching about the creation, I am always Pointing to the Creator a
nd His Way of Freedom.
€
Spiritual-correctness includes, but is far from limited to, a taboo against Abso
lute Authority. €Most cultures are extremely ingrained with the taboo against Abso
lute Authority coming in and through a human form, especially when that Authorit
y Speaks about That which we call God. €Most people will reject outright just the
notion of God Incarnate, unless He or She is dead, as Jesus or Buddha. €A far-off
God is no threat, and a dead God is perfect and acceptable to the masses, because
the masses can pervert the life and Message of the dead Incarnation to fit their
own natural, egoic ways, and because He or She is not here to confront their mi
sunderstanding, selfish ways, and blasphemy. €The true Incarnation, the true Avata
r, Avadhuta, Buddha, or Master, is never popular while He is alive, but is typic
ally hated and scorned by all but a few while the Body lives. €Many more people wi
ll find the Teaching of Freedom interesting after this Body dies.
€
I am here again, for one of the very rare times when God perfectly Incarnates in
and through a human body. €And, consistent with history, I am hated, scorned, rid
iculed, and rejected by most people who stumble across the Teaching of Freedom. €S
uch responses are natural and typical, in spite of the fact that few people who
react with such anger and blasphemy have taken the time to study any appreciable
amount of the Written material, and despite the fact that none of them have per
sonally attended a Meeting with Me. €However, if I and the Teaching of Freedom wer
e widely accepted, then I would not be Who I am, and the Teaching would not be f
ull of Truth. €The masses unknowingly honor Me and the Teaching with their scorn a
nd ridicule, for if I were widely revered or accepted, I would be no more than a
nother spiritual or religious straw-man, and the Teaching would be nothing but t
he same spiritual or religious drivel promulgated under the guise of Truth.
€
Let your God-Given intuitive understanding, and your real experience, and your r
eason and intelligence, and your heart, guide you to discover the Truth of all t
hat I Say. €Be not afraid to enter the Stream of Life, do not be afraid to explore
and investigate Me and My Way, and thereby discover the Purity of the Water tha
t few will ever know. €Realize for yourself that, indeed, I Speak the Truth. €Discov
er for yourself that there is only one That which we call God, and that there is
only one Way of God, and only one Way to God, here and now, while the body yet
lives. €See for yourself the striking contrast between the natural way of spiritua
lity, religion, and the ordinary life, and My Way of Freedom. €The natural way fou
nd in all spirituality and religion, and found in all ordinary secular endeavors
, feeds and maintains the life of limitation, separateness, and suffering, while
the one Unnatural Way of Freedom undermines the limitation, separateness, and s
uffering that you are and that you always enact.
€
Let the mind and heart be Converted in understanding. €Begin to see and live Beyon
d yourself and your natural ways. €Invite and allow God to Kindle the fire of unde
rstanding in you, and let it burn all that stands in the way of the Freedom, Lig
ht, and Happiness known only by a few.
€
I am here.
€
The Intent, Design, and Study of The Teaching of Freedom
This Book is a Testament of Truth, and it is also a Teaching tool. €It can Draw an
d Guide the mind and heart into a deep understanding of That which we call God,
and the one Way of Freedom. €This Book is also intended to prepare the serious see
ker for his personal Meetings or Darshan with Me, by Giving him a deep conceptua
l and intuitive understanding of the Way of Freedom, and a familiarity with the
language and syntax which I use to Teach. €The seeker also needs to know why he is
still seeking, and why spiritual and religious teachings, paths, and practices
can never show him the Way to God and God-Realization, and why they actually pre
vent God and God-Realization. €He needs to see, based on intuitive insight, real e
xperience, and honesty with himself, that he is not already Spiritual or Enlight
ened. €You cannot Grow, you cannot let go of that which is preventing Growth, unle
ss you can directly see yourself and your ways for what they really are: fear, c
linging, selfishness, limitation, and suffering. €It is nothing but you and your w
ays that are preventing God, Growth, and God-Realization.
€
The Written Teaching of Freedom will be difficult to study by superficial and hi
ghly-disturbed minds and hearts, who prefer not to delve deeply, but would rathe
r bounce around on the surface among many loosely connected ideas. €The Teaching w
ill not entertain you, but will enliven the serious seeker as he realizes that h
e has found That for which he has been searching all these years.
€
The deeper study of My Written Teaching requires your full attention, and a quie
t space. €You cannot be highly disturbed, anxious, worried, or distracted, and exp
ect to study deeply. €You may not be able to deeply consider the Teaching in the i
mmediate presence of other people, or while the stereo or television is on in th
e room. €During your periods of quiet study, take a deep breath, and exhale, and,
to the best of your ability, let go of the world, and your duties, problems, wor
ries, distractions, and desires. €Find a quiet place, and present yourself to God,
and be present with Him. €Fully engage His Teaching, and deeply consider the one
Way of Freedom. €If you are a sincere and serious seeker, and not a mere spiritual
-hobbyist, I will begin to Reveal to you the understanding and Direction you hav
e been seeking.
€
To help you gain a more profound conceptual and intuitive understanding, a speci
fic fact, idea, or principle may be considered from many different and increasin
gly deeper perspectives, within the same paragraph or section. €If you are not fol
lowing Me to the deeper level of understanding, you may, at times, feel that ide
as are being merely repeated unnecessarily, and that the Teaching contains redun
dancy. €However, notice that ideas are repeated only when they are leading to othe
r directly-related ideas, or when being used as a foundation to create and estab
lish new ideas, or when the idea itself is being taken to a deeper level. €Yet, I
may indeed repeat ideas at times, but only to provide a much-needed review of a
previous point, so that the reader does not get lost in the detail and complexit
y of a given topic, and forget the central thesis. €Nevertheless, in a few places,
some genuine repetition is indeed employed, but that is to deepen comprehension
and understanding, and to increase long-term retention. €If you are reading with
an adequate degree of depth, clarity, and concentration, you will not confuse th
e thoroughness and depth of the Writing with sheer repetition.
€
The vocabulary in the Teaching is not very high-level, but the sentence structur
e is often more lengthy and complex than in common writing, so that the reader c
an be Drawn into a deeper level of understanding, which a shorter and simpler se
ntence structure cannot provide. €Several shorter, choppy sentences in succession,
often cannot Lead the reader into a deeper understanding, nearly as well as one
well-worded complex sentence. €An unusual degree of concentration is frequently r
equired, to follow Me to intuitive understanding or conceptual comprehension.
€
The Teaching of Freedom does not require an uncommon degree of intellect to read
and comprehend the words on the pages. €But, to deeply benefit from My Writing, t
he reader must possess a high degree of open-mindedness, and much intellectual h
onesty with respect to all he thinks he knows about himself, society, human pote
ntial, God, and existence in general. €However, any serious seeker of Truth will a
lways follow where his real experience and logical reasoning lead him. €He is not
swayed very much by his temporary emotional reactivity to ideas which he has nev
er heard, or which counter his current preconceptions, or which may be unpopular
to the masses, or which he finds uncomfortable because they expose him and his
Godless ways for that which they really are: fear, clinging, limitation, sufferi
ng, and selfishness. €Yet, My Writing does not only satisfy the mind with reason,
but, at every turn, leads the heart and mind to intuitively understand the Way t
o This Present but Other Shore. €My Teaching is far from being a mere intellectual
exercise, but intuitively and intellectually reveals the Highest Truth of God,
existence, and human Potential, as well as the many errors of religion, spiritua
lity, and psychology, and the limitations of natural science.
€
Throughout the Written Teaching, I capitalize the various Names, Qualities, and
Actions of That which we call God, and also that which is directly of God. €This p
ractice greatly reduces the need for explaining the intended meaning of a word t
hat can have more than one definition depending on the context. €For example, the
term love can be used to indicate ordinary human love, or the Love of God: the w
ord is spelled the same in both cases, but the two uses are very different in or
igin, actions, qualities, and implications. €Another example is the word realizati
on: the lower-case usage of realization can mean simple comprehension of an idea
, while I use Realization to mean true Ego-Death and Freedom, which is the same
as the Turning-About in the deepest seat of consciousness, true Enlightenment, o
r the Great Change. €The same applies to the terms religious, spiritual, conscious
ness, mind, and many, many more. €The names of natural religions, spiritual teachi
ngs, and other such movements are not capitalized, since they are not of God, an
d do not represent the one Way of Freedom, such as modern christianity and buddh
ism. €Christ and Buddha were indeed true Incarnations, but the modern versions of
Their Teachings of Freedom are gross perversions of the obvious intended meaning
s, therefore, I do not capitalize Christianity and Buddhism when referring to th
e popular modern distortions. €I also do not abide by a few other standard rules o
f grammar or punctuation, when a convention of written language is not logical,
or when it does not allow the conveyance of My intended meaning.
€
I typically use the term God to Point to the one Absolute, the Creator and Found
ation of existence, That which always Exists as the Supreme Intelligence, Power,
Creator, and Sustainer of the infinite universe, That which is the First Cause
of all causes and effects, That which Stands as the very Pure State, Mind, Heart
, and Essence of all space and form, That which is the Great Mystery of the univ
erse, That which is always Alive as the Eternal, Infinite, and Blissful Consciou
sness, but That which cannot be fully known by an individual or natural science.
€The word God will suffice for most of the Teaching of Freedom, since it is alrea
dy recognized by the masses, and because most people have associated it with at
least a vague sense that it means Something much bigger, more intelligent, and m
ore powerful than them.
€
I also occasionally use the term Reality when Pointing to the Great That, but us
ually only when contrasting the Ultimate Reality, with the reality of natural cr
eation, or that which is real in natural creation. €The term reality with a lower-
case r , is also a way that I occasionally emphasize the fact that creation is not
an illusion as stated in so many spiritual teachings, but is real, yet it is not
the Ultimate Reality which is God: the creation of space and form is reality, b
ut is not the Ultimate Reality. €
€
I often use the terms Him, He, and His, when referring to the Absolute, the Foun
dation of existence, or God. €The Way of Freedom is about Realizing the Infinite,
All-Pervasive, and Eternal Consciousness, Mind, and Heart of That: That which Ex
isted prior to the body being born, and That which will Exist after the body die
s. €The Path is, from one perspective, cosmic and impersonal, but the Way is also
extremely personal, in that every aspect of the being is totally involved in Gro
wth and Realization, and, more importantly, because the personal relationship to
 God is the epitome of intimacy. €God is the Eternal Companion, and the Greatest F
riend, until He is allowed to Exist Beyond duality and relationship. €Therefore, I
often use Him, He, and His when I am indirectly emphasizing the personal and in
timate nature of the relationship to God in a specific context. €Those readers wit
h a religious background must remember that I am merely anthropomorphizing the I
mpersonal God for the sake of the heart of a seeker, and I am not indicating tha
t the Eternal God is a man-like being living away from the Earth in a special pl
ace called heaven, as taught in many religions. €The English language provides no
non-gender-specific personal pronouns, so, for the sake of brevity, I use Him, H
e, and His, rather than Him-Her, He-She, and His-Hers. €The Eternal God, of course
, has no gender, and I do not employ political-correctness; therefore, I do not
use Her, She, or Hers when referring to the Eternal One. €Men and women have equal
value and capability along the Way. €I will also use other terms and phrases whic
h anthropomorphize the Impersonal God, or which tend to make That appear or act
human in some way, but, again, I do that solely to help the heart of the serious
seeker open to his Lord, and to indicate the deeply personal and intimate natur
e of the relationship to the Impersonal and All-Pervasive God.
€
I will at times use It or That when emphasizing the Infinite and Impersonal God
that I most-essentially am, and that Existed before this Body was born, and that
will Exist forever after this Body dies. €The terms are not intended to be cold a
nd sterile of Heart, but are meant to indicate the Impersonal, Eternal, and Infi
nite God of Love that Lives In but Beyond this Body. €This Body is God, but God is
not only this Body. €Depending on the particular context, I also Write and Speak
in the first-person, or in the third-person, regarding Who I am Personally or Im
personally, or when otherwise referring to My State, Qualities, and Actions eith
er Personally or Impersonally.
€
The reader may also notice the capitalized word Good or Goodness used to denote God
or that which is of God, and the lower-case term good when indicating the goodness
and ordinary morality of natural people who choose, in a particular moment, to
not harm, force, or defraud others while meeting their own selfish needs, and wh
o, therefore, temporarily choose to co-operate with others, and who live by the
rules, so that everyone gets their needs met, while no one gets harmed, forced,
or defrauded. €The Goodness of those persons who are truly of God will always incl
ude ordinary morality as described in the previous sentence, but the goodness of
the ordinary, religious, and spiritual masses has nothing to do with the Goodne
ss of God and those who are truly of God. €A dog is good , but that fact does not mea
n that he is Incarnating Goodness or God, and the same is true for the natural m
asses of people. €A good dog may growl if you stand between him and his food bowl wh
en he is hungry, and a nice cat may bite or claw you when perturbed. €Likewise, a pe
rson can quickly replace his good or nice behavior with meanness, nastiness, manipul
ation, harm, force, or deceit, when he is not getting that which he wants from y
ou. €
€
The Supremely Brilliant Design of creation and humanity allows for tremendous la
titude in the choices a person can make for his life, and in his subtle and gros
s behavior. €The spectrum of human possibility goes from pure evil on one end, in
the form of the psychopath, to Pure Good, in the form of God or Good Incarnate,
the true Buddha, Christ, or Avatar, on the other end of the continuum. €Approximat
ely three to four percent of the human population are psychopathic, and usually
only about zero to five in number of true Incarnations are alive on the planet a
t any one time. €(The number of true Incarnations alive at any one time is usually
about zero to five in raw numbers, not zero to five percent of the human popula
tion.) €The middle of the human spectrum, those who are neither pure evil nor pure
good, is extremely wide, and accounts for about ninety-six to ninety-seven perc
ent of the human population. €The masses of natural ordinary, religious, and spiri
tual persons comprise the great middle, with no firm commitment to either societ
al good or societal evil, but merely wavering between the two based on the princ
iple of sheer egoic and selfish expediency: if evil will work to serve one s immed
iate selfish purpose, then the evil road is taken until the need is satisfied; h
owever, if good will work to feed or protect oneself, then good is adopted until
it no longer works. €The masses know nothing of Pure Goodness (God or Good Incarn
ate) or pure evil (the psychopath), but waver between societal good and societal
evil based on the method required, in any given moment, to satisfy one s needs or
desires.
€
The rarest of human beings on the planet, are those very few Who have Realized t
he Life and State of Consciousness that Transcends the natural state of separate
ness or individuality, and Who live As a State of Consciousness, Mind, and Heart
that is free of the limitation, suffering, clinging, and selfishness which are
assumed to be normal and inevitable by the masses. €That which I Am, That Which is
the Foundation and Essence of the infinite creation of space, form, and process
es, cannot be described with words, but is That to which I can merely Point with
words, and is That of which the follower is Given a faint glimmer in the form o
f intuitive understanding, even in the midst of his natural state of limitation
and suffering.
€
I refer to the few Perfect Beings Who represent the Apex of human possibility an
d evolution, those Who are God or Good Incarnate, by many different terms. €I can
find no vernacular in the scientific, psychological, or psychiatric communities,
or in any other academic discipline, to denote such Perfect Human Beings, so I
must turn to religious and spiritual teachings for the words, even though modern
religion and spirituality are, at best, gross perversions of real Truth. €My inte
nded meaning of those identifiers is almost always quite different than the unde
rstanding and meaning typically intended by religion or spirituality. €
€
In My Teaching, to Point to the few Perfect Human Beings, the Great Way-Showers,
the Ones Who have traversed the Way long before the majority of our brothers an
d sisters, the Ones Who understand the Great Psychology and the Ultimate Science
of Existence, I must use various terms taken from religion and spirituality, su
ch as: Adept, Avadhuta, Avatar, Buddha, Christ, Enlightened Being, God Incarnate
, Great Teacher, Realized Being, Rishi, Sage, and others. €Regardless of the speci
fic identifier, I am Pointing to the same Perfect type of Human Being, One Who i
s Identical in State, Consciousness, Mind, and Heart with That which we call God
, the Foundation, Essence, and Creator of the infinite universe.
€
The permanent State and Ways of the Perfect Human Being, the Consciousness, Mind
, and Heart which are bereft of separateness, individuality, egoity, selfishness
, and suffering, also has many pointers, such as: Awakening, Bliss, Buddha-Mind,
Enlightenment, Eternal Consciousness, Extraordinary-Functionality, Freedom, God
-Consciousness, God-Mind, God-Realization, Great Change, Great Samadhi, Great Sa
tori, Heaven, Infinite Consciousness, Liberation, Metaphysical Consciousness, Me
taphysical Mind, Moksha, Nirvana, Realization, Spiritual Consciousness, Spiritua
l Mind, Spirituality, the Turning-About in the deepest seat of consciousness, an
d others. €A reader with a background in spiritual seeking has seen these or simil
ar terms before, but they are typically used on the spiritual circuit to indicat
e mere neurological phenomena or altered states which are erroneously assumed to b
e the Highest State of Consciousness, or are used to label other spiritual delus
ions and psychoses, or are used by the many spiritual charlatans to gather an ig
norant crowd unto themselves.
€
The Next and Final Phase In Human Development
The few Perfect Human Beings who have lived represent the Highest Possibility of
mankind, and, perhaps, in the centuries and millennia to come, mankind will und
erstand that fact, and will also recognize that his Highest Possibility transcen
ds natural science, religion, spirituality, and philosophy, and is simply the ne
xt and final stage in mankind s ongoing search for personal and societal change an
d improvement. €The one Higher Life as the Way of Freedom, and the one true Ego-De
ath as the Culmination of the Way, can be taken out of the realm of natural reli
gion, spirituality, and philosophy in the minds of the masses, and can be recogn
ized by all as simply the next and final phase in the evolution of humanity indi
vidually and collectively, as the Great Psychology, the Highest Development, and
the Ultimate Science of Existence. €Instead of young people developing only their
ordinary-functionality, and living the rest of their lives in the natural way,
it will become common, and a global and societal norm, that young adults move be
yond natural ordinary-functionality, into Extraordinary-Functionality, in the Un
natural Way of Freedom. €The term used to describe the one Higher Life, the next a
nd final phase in human development, at that distant future time, is largely irr
elevant, but, for now, the Way of Freedom is appropriate.
€
I Call upon those with a deep and rightful aversion to religion and spirituality
, to not be swayed by the many spiritual terms I must use in the Teaching, such
as God, Enlightenment, and Consciousness. €Those of a more-scientific mind and app
roach, those who are investigating the Teaching with open-mindedness tempered by
the need for proof, will appreciate the fact that the Way of Freedom is the Hig
hest Science albeit Unnatural, and that belief has no place along the Path, and
that the Way is proven as true by one s own real experience, insight, and reason. €
€
The Way of Freedom Teaches mankind about its Highest Possibilities, but the Path
is also a Science of Existence, and is for the whole of humanity, whether an in
dividual is scientific or spiritual in his approach. €Certain branches of science
are seeking to understand the deepest mysteries and single essence of existence.
€Natural science is investigating creation, from the infinitely small to the infi
nitely large, as well as the beginning and the end of existence as a process in
time, using laboratories, telescopes, mathematics, and physics. €But, a point is r
eached by natural science, where an Unnatural Science must be employed, if the u
ltimate mysteries of the universe are to be understood, and if the single Founda
tion and Creative Power of existence, the single Fabric behind but within all th
at can be sensed, is to be discovered. €The natural scientist must eventually turn
to the Unnatural Scientist, the truly Enlightened One, the One Who is Existence
-Incarnate, the Ultimate Prototype of a human being, as the highest Scientist an
d Teacher of That which natural science can never discover through its tools and
equations. €Regardless of the words used to label it, and whether it is cloaked i
n scientific or spiritual vernacular, the Way of Freedom is the only means by wh
ich humanity can discover its own Highest Possibilities, as well as the Deepest
and Most Essential Mysteries of existence.
€
Listen.

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Preface
Principle 1
Principle 2
Principle 3
Principle 4
Principle 5
Principle 6
Principle 7
Epilogue
Beyond
PDFs
Religion
and
Spirituality
Principle One:
God or The Ultimate Reality
God.
€
No other single idea and term has caused so many problems for humanity. So much
religious, spiritual, political, social, relational, and internal personal strif
e has existed, and will continue to exist, because of the tremendous misundersta
nding about That which we call God. €Notice the wide array of positive and negativ
e ideas and feelings you have when simply hearing the Name of God, and when deep
ly considering your own learned notions of God. €Ponder the immediate and distant
history of humanity. Notice how much conflict and added suffering mankind has cr
eated for itself, not because of God, but because of its misunderstanding and di
sagreement about God.
€
However, humanity can easily understand and agree on the nature of, for example,
an oak tree. €The stately oak and its processes can be directly observed with the
human senses, and can be closely analyzed with man-made scientific instruments.
€No strife has been generated by misunderstanding and disagreement about an oak,
because the nature and processes of the tree can be so easily observed, analyzed
, and agreed-upon by all. €Also, unlike a tree, the common ideas of God help fulfi
ll the natural egoic needs for survival, pleasure, and vanity, so beliefs about
God are typically far more important, and carry far more passion, than notions a
bout a mere tree.
€
Trees can be easily observed, analyzed, and understood, but the same is not true
about God. €God cannot be perceived with the five human senses, and cannot be ana
lyzed in a laboratory. €God cannot be figured-out and understood by the human mind
. €A human being can perceive and understand only that which is like himself, and
which is, therefore, within the range of his perception and ability to comprehen
d. €The human mind and body are natural or of nature, and can perceive and underst
and only that which is likewise natural. €However, God is not natural or of nature
. €God is not like His creation of nature, and does not arise from nature, and is
not made of natural components, and does not operate like nature. €Therefore, a hu
man being, through religion, spirituality, or science, will never understand the
True Nature of God, and will never be able to lead humanity to a real and livin
g relationship to God, and will never offer mankind God s Way of Realizing Him. €God
is Beyond the perceptual and cognitive reach of an individual. €
€
In fact, God is exactly opposite to His creation. €Humanity is part of God s natural
creation. €Creation is of form, while God is Formless. €The many forms or objects o
f nature are limited, while God is Infinite and All-Pervading. €The forms of natur
e are temporary, while God is Eternal. €The stuff of nature has the quality of suf
fering, while God is Pure Bliss. €The processes and intelligence of nature are rel
atively simple and mechanical, while God is Supreme Intelligence and Ultimate Co
mplexity. €The subtle and gross forces of nature are relatively weak, while God is
Supreme Power. €God is the Creator, while nature is His creation. €God Pervades the
infinite creation of space and form, but God is completely other-than and oppos
ite to His creation. €Creation is not God, but creation is Pervaded by God. €Moreove
r, the creation must be other-than and opposite to God, or there would be no cre
ation: there would be only God, and no Show or Demonstration of Him. €Why are thin
gs this way? €Why is creation the way it is? €It is God s Show, and He can Do as He Wi
ll. €God is the First Cause of existence, and no cause or reason exists prior to G
od. €God is God , and it is His Will that the general Design of creation is as it
is. €(But, unlike the rest of creation, a human being has free-choice in how he sp
ecifically conducts his life. €He can choose the degree to which he lives morally,
 respecting the God-Given rights of others to life and personal freedom. €He can a
lso choose the degree to which he lives in accordance with karmic law, and with
God s Laws if he is under Grace. €Karmic law and God s Laws are two distinct processes
.)
€
However, even though God and nature are opposite in state, qualities, intelligen
ce, and ways, God s Design of His creation does not necessarily exclude humanity f
rom Him. €God occasionally Uses a part of creation to fully Give Himself and His W
ay to humanity. €God occasionally, but only very rarely, Incarnates In and Through
a specific aspect of His creation. €The human mind and body are that potential ve
hicle for the Incarnation of God, and not a rock, plant, or animal. €Only the huma
n nervous system has the possibility to be the means for Incarnation. €
€
The true knowledge of God is Given to humanity by God Himself, Through the Incar
nation of Himself. €The Way to Realize Him, The Way of Freedom, is also Given, Thr
ough the Incarnation. €Moreover, God Gives Himself, fully, completely, and without
reservation, Through the Incarnation. €The knowledge of God, and His very State,
Presence, and Way, are Offered to humanity Through a human Form.
€
The verification of that Wisdom which is Given, and the verification of God Hims
elf, comes not by analysis, laboratory investigation, or debate. €Neither can the
Truth which is Given, or God Himself, be diminished by the ignorance, misunderst
anding, or disagreement among humanity. €The verification comes, as all followers
can attest, by truly living The Way of Freedom. €God and His Way are their own ver
ification.
€
But, God and His Way are never well-received by the masses. €Study the history of
Jesus and Buddha, for example. €Most of Their Pure Teachings have been lost, becau
se no means existed at those times to permanently and accurately record Their Wo
rds. €All that remains of Their Teachings to this day in the churches and temples,
is a gross perversion of The Way of Freedom. €Yet, enough information can be glea
ned to know that Jesus and Buddha were hated and rejected by the masses, especia
lly those who considered themselves religious or spiritual. €Remember, God and nat
ure are in direct opposition, and, when God Incarnates, He is Existing and Opera
ting Within the very arena of nature. €It is the nature of nature to lash-out at t
he one True God and His one Way. €Only a very, very small number of people who rea
d My Written Work will not reject it. €Such is nature and those who belong to it.
€
However, to those very few who will see and hear beyond the dictates of nature,
I Offer Myself and My one Way of Freedom. €The conceptual knowledge of God begins
the Book, but the sincere seeker will be repeatedly Given an intuitive understan
ding of Me and My Way of Freedom on every page. €That intuitive understanding is a
lso a Gift from God, and is discovered to be not other-than a small glimmer of H
im and His Way. €Only God can Give God and His one Way of Freedom. €I Am here.
€
Both Conceptual and Intuitive Understanding Are Necessary
The first Foundational Principle of The Path, is a comprehensive conceptual defi
nition and Explanation of God or the Ultimate Reality. €Seekers go from teacher to
teacher, and from path to path, and are not given this most essential informati
on. €Such basic conceptual knowledge is, nevertheless, indispensable for the serio
us seeker of God and the Higher Life. €The terms God , and the Ultimate Reality or simp
ly Reality , are used synonymously.
€
A conceptual understanding of God is necessary for the serious seeker, because i
t provides him with part of the framework, albeit superficial, by which to begin
understanding his real relationship to God, and to begin living The Way of Free
dom. €Yet, a conceptual understanding is not sufficient to lead the follower into
the advancing stages of The Way, and to Freedom. €He never forgets the key facts a
bout God and His Supreme Power and Workings, but he increasingly relies upon his
Grace-Given, silent, and ever-deepening intuitive understanding of how to live
The Way. €A conceptual understanding is important, but is comprised of mere though
ts or mind-forms, while intuitive understanding is a silent, full, and formless
understanding of the life of Sacrifice, Faith, and Prayer. €Intuitive understandin
g informs and guides the subtle and gross actions of the follower, so that he ca
n truly live in greater accordance with God and His Way of Freedom. €Conceptual un
derstanding provides the ideas of what to do, while intuitive understanding is a
non-idea of how to do it. €The conceptual understanding of God and His Way of Fre
edom is a roadmap, while intuitive understanding shows the mind and heart how to
make the Journey.
€
The conceptual understanding is by the Grace of The Written and Spoken Teaching.
€The intuitive understanding is also by Grace, and may come during study of The T
eaching, or during or after Meetings with the Incarnation, or during your daily
activities and in the most ordinary of circumstances. €By the Grace of Meeting, th
ere is no place that God is not. €However, intuitive understanding is Given only t
o those few who are innocent, sincere, serious, passionate, and consistent in th
eir desire for God-Realization or Freedom. €All others could study The Teaching fo
r a thousand years, and yet would never intuitively understand what it means to
deeply live by Sacrifice and Faith on both subtle and gross levels. €You cannot ke
ep your distance from God and His Way, or be scheming, manipulative, coercive, a
rrogant, mean, casual, or inconsistent, and realistically expect God to Guide yo
u intuitively, and to Do the Work of Purification and Change. €God Knows the heart
, and Responds only to those who are innocent, sincere, serious, passionate, and
consistent in their desire for the Realization of Him. €God Responds to such a on
e, by Granting intuitive understanding, and by Doing the Work of Purification an
d Change. €God Responds by Granting Himself, His Way, His Help, and, finally, Real
ization of Him.
€
You are not more intelligent than God, and you cannot Realize Him except by His
Way. €You cannot create God and His Way in your own image and according to your pr
eferences. €To try to do The Path my own way is just more spiritual nonsense, and is
to not live His Way of Freedom. €To submit to God, is to submit to Him and His Wa
y. €You cannot submit to God on your terms. €Religious, spiritual, and enlightened p
ersons are not submitted to God and His Way, but are actually submitted only to
themselves, and to nature s way of self-protection and self-feeding. €
€
God Is One, but Has Three Aspects
God is one, whole, and without division. €However, I Teach God as having three Asp
ects so that followers can gain a better conceptual understanding of God and His
Way of Freedom. €
€
a.€€€€Aspect 1: God s Transcendental Beingness - This is the most fundamental State of God
. €The Transcendental Beingness of God is Formless, Eternal, Infinite, and without
dimension. €God is Present, but Transcendental and Beyond the world of space and
form. €The Transcendental God cannot be said to be Something, but is also not Noth
ing. €The adjective Non-Empty may suffice. €
€
God is always Transcendental Beingness and never changes, regardless of creation
, and regardless of Incarnation. €The Transcendental Beingness of God Exists and i
s Unchanging, regardless of His three-dimensional creation of space and form, an
d regardless of Incarnation Into the world of space and form. €God is Eternally Tr
anscendental without Incarnation, and remains Transcendental even during His sim
ultaneous Incarnation Into the three-dimensional world of space and form. €
€
We can conceptually discuss the Transcendental Aspect of God, but Transcendental
ness can never be known or experienced by an individual. €The Transcendentalness o
f God can only be Realized, and only upon the Dissolving of individuality while
the body yet lives, and thereby Being That. €The Transcendental Beingness of God c
annot be Realized by an individual, but only in the Death of individuality. €God c
an only be Realized, but never known or experienced, and only when the personal,
 separate state of individuality Dissolves in That. €At that point of True and Irr
evocable Ego-Death while the body yet lives, which is Incarnation, God is simply
Being Himself, As He always was, and As He always will Be, now merely In and Th
rough a Human Form, and Into the world of space and form to infinity. €The Incarna
tion is not an individual who is Realizing God.
€
Contrary to most spiritual teachings, there are no stages of True Ego-Death and
Incarnation, and It is not a temporary Event. €The serious seeker does not become
deluded by various neurological phenomena, subtle lights and sounds, movements o
f energy, pleasurable feelings, meditative states, states of enlightenment, or e
ven deep intuitive understanding of The Way of Freedom. €God is wholly and always
Unnatural, Impersonal, and Transcendental, but, upon True Realization, God does
not exclude the Body but Uses it for the Incarnation of Himself. €Freedom is not a
bout you, except that your suffering is relieved in your Dissolving, but is abou
t God. €You cannot get Freedom, but can only submit to It. €You cannot become Transc
endental, but can only Dissolve in That which is already and always Transcendent
al.
€
b.€€€€Aspect 2: God s Presence In Three-dimensional Space - God is always and most essenti
ally Transcendental, and Beyond the world of space and form. €And, God remains As
He is, Beyond and unavailable to the three-dimensional world of space and form,
until He Incarnates Through a particular part of nature: a human body. €God Create
s nature to exist and operate as it does, and yet God is un-Involved in nature,
and is therefore unnoticeable to humanity, until He Comes-Forth Into creation Th
rough a part of creation. €The fact that God is unavailable to humanity without In
carnation, is one of the most spiritually-incorrect and offensive facts about Go
d and His Way of Freedom. €Yet, human preference and offense do not change God and
His Design of creation. €The creature is not greater-than or equal-to the Creator
. €
€
God is not always absent from His creation, because He occasionally Uses an aspe
ct of creation to Incarnate From His Present but Transcendental Formless Plane Whe
re only He Exists, and Into the world of space and form where all else exists. €Upon
Incarnation into three-dimensional space, God is first noticeable to human bein
gs as the experience of Presence within and without. €Upon Incarnation, God s Presen
ce is Fullness and Energy in three-dimensional space, and is experienced by the
mind and body of the follower who Meets with the Body of the Incarnation, and wh
o is in a sincere, innocent, heartfelt, and open relationship to Him or Her. €The
Presence of God is not the energy-stuff felt or imagined when in the company of
spiritual persons, teachers, masters, and gurus, or when in churches, temples, o
r synagogues. €God does indeed have a monopoly on Himself and His Way. €God is not c
ommon.
€
The Presence of God Reveals to the follower, the stark contrast between the Free
dom of God, and the implosive, constricting, clamping-down, self-protective, and
self-feeding ways of the follower. €The follower increasingly recognizes the cont
rast between his subtle state, stuff, and ways of egoity, and God s Full, Formless
, and Infinite Presence. €By beginning to see and understand the contrast between
his state, stuff, and ways, and God s Presence, the follower has the ability to ta
ke his first steps along The Way of Freedom. €The Presence of God is not Given to
the follower for him to revel in the experience, but is to show him The Way beyo
nd the limitation of getting and experience. €
€
c.€€€€Aspect 3: God s Supremely Intelligent and Powerful Workings - Prior to Incarnation i
nto the world of space and form, when God is only Transcendental, God is also un
-Moving . €The idea of movement implies three-dimensional space, and particular pl
aces in space, and objects of form in space. €Movement means that an object is goi
ng from one place to another in space. €However, without three-dimensional space,
places, and objects, the idea of movement cannot apply. €The Transcendentalness of
God is not of three-dimensional space, and is not a place, and is not an object
, and contains no space, places, or objects. €Yet, the Transcendentalness of God i
s not void.
€
The un-Moving Nature of the Transcendental God should not lead a seeker to imagi
ne that God is just a Big, Formless, Non-dimensional Mass of un-Intelligent and
un-Powerful Stuff. €God is the Creator. €Could this complex, intricate, and marvelou
s creation have been by accident, and, if it is not by accident, could the Creat
or of it all be less-than Supremely Intelligent ? €And, considering the infinite s
cale and mass of creation, and its innumerable and powerful processes, could the
Creator be anything but Supremely Powerful ? €Yet, even creation does not signify
the depth of God s Intelligence and Power, because God is far, far Greater than H
is creation. €
€
Until Incarnation, God remains Transcendental. €Until Incarnation, God is non-Exis
tent, un-Involved, and un-Moving in the three-dimensional creation of space, for
m, and objects. €Until Incarnation, God s Presence is non-Existent in creation, and,
since He is non-Existent in creation, His Supreme Intelligence and Power are no
t Active in creation. €(The fact that God Creates creation, and yet Stands-Back from
creation unless there is Incarnation, is further discussed in the Book, God s One
Way Of Freedom .)
€
But, upon Incarnation, That which was only Transcendental and un-Moving, becomes
Present and Active In creation. €Upon Incarnation Through a Human Form, God s State
, Presence, and Supremely Intelligent and Powerful Workings, Exist and Operate I
n the world of space and form, and, particularly and most powerfully, In the bei
ngs and lives of His serious followers.
€
The Gift of Incarnation is how God makes Himself, His Way, and His Help availabl
e to serious followers. €God Grants all beings the freedom to choose or reject Him
and His Way, and never Forces any person to live His Way. €But, serious followers
are rare. €Serious followers are those who deeply want Freedom, and who are profo
undly and consistently attempting to live the life of Faith and Sacrifice. €What a
re God s Workings In the beings and lives of His serious followers? €In general:
1.€€€€ Guidance - God Gives the follower both conceptual and intuitive understanding of
The Way of Freedom.
2.€€€€ Purification - God gradually Removes the subtle stuff and ways of individuality.
3.€€€€ Change - God Alters parts of the being which do not require Removal, but which me
rely need to be brought into greater functional accordance with God s Presence and
Way of Freedom.
4.€€€€ Harmonization - God Modifies or Leaves-Alone the external life circumstances and
relationships for Growth, which may or may not be egoically-pleasant. €
€
More is explained about God s Workings in the remainder of this Book. €But, remember
, God s Workings are in no way related or similar to the workings of karma. €Most se
ekers, and even some followers, make the assumption that karma is God, and God i
s karma. €However, karma is a very rudimentary process, and is natural or of natur
e, whereas God is most Complex, and is Unnatural. €Karma is simply cause and effec
t, and only gives-back to the individual that which he has sown in the past. €On t
he other hand, God cannot be caused to Work, and Leads the being and life from O
ut-Front through His Gracious Workings. €The simplicity of karma cannot even be co
mpared to the Grace and Complex Workings of God In the being and life of a serio
us follower. €Moreover, God is the Creator, while karma is part of the creation. €Th
e fact of karma has nothing to do with the fantasy of reincarnation or an afterl
ife. €
€
Not all events in the life of a follower are due to karma or God, because accide
ntal forces also have a large role in natural events. €A person who is not under G
race is subject only to accidental and karmic processes, whereas a follower who
is under Grace is subject to accident, karma, and God s Workings. €However, the more
a follower is inviting and allowing God to Exist and Operate In his being and l
ife, the less he is subject to accidental and karmic forces. €The Supreme Intellig
ence and Power of God take precedence over accidental and karmic forces, as He W
orks In the follower s being and life in order to make room for Himself. €God s Grace
is not with the masses of ordinary, religious, and spiritual persons, not even d
uring Incarnation, because they do not really want God and His Way.
€
Do not forget that the three Aspects of God - His Transcendental State, and His
Presence and Workings In three-dimensional space via Incarnation - cannot be sep
arated from one another. €They are all Aspects of the one Living God. €He Is here. €
€
God Is Not Nature; Nature Is Not God
Many spiritual-types, and other persons, hold to the idea that God is nature, an
d nature is God. €However, that notion is un-true. €God is completely Other-Than nat
ure, even when He Incarnates Into nature, In and Through a Human Form. €Moreover,
when Incarnating Into nature, God has Dominion over nature. €The Miracle of Growth
and Incarnation, and other Miracles, can Occur only because God is Supreme over
nature.
€
God s Transcendental State, and His Presence and Workings In nature, are in no way
similar to the subtle and gross forms, stuff, qualities, and processes of natur
e. €Yet, upon Incarnation, God can Work Miracles In the very forms of nature, espe
cially humans, and can Overcome the very stuff, qualities, and processes of natu
re, especially egoity. €The differences and, moreover, the opposition, between nat
ure the creation, and God the Creator, will be clearer to the reader as he conti
nues to study.
€
Upon Incarnation Into the world of space and form, the follower who is under Gra
ce begins to notice God s Presence In the very midst of natural space and form. €Suc
h a follower s more-accurate perception is best expressed as, All things are in God
. , rather than the false idea that, God is in all things. , or Nature is God. . €He begi
s to see that the nature of space and form is not God, but that nature exists wi
thin the Infinite and Formless Womb of God. €
€
Upon Incarnation, God and nature co-exist, but they are in no way similar. €Also,
even though God Pervades all space and form upon Incarnation, He is never affect
ed or changed by the subtle and gross forms, stuff, qualities, processes, and ev
ents in His creation. €However, God Responds to the few serious followers by Givin
g them Himself, His Way of Freedom, His Help, and, eventually, the Realization o
f Him.
€
God Allows People To Choose Nature s Way, or His One Way of Freedom
The state, stuff, and ways of individuality prevent the Realization and Happines
s of God. €Nature s way is about protecting, feeding, and filling individuality. €Natu
re s way prevents God-Realization. €God s Way is exactly opposite to nature s way. €God s W
y of Freedom is about Ending the state, stuff, and ways of individuality, so tha
t the mind and body can allow the True Realization and Incarnation of God.
€
God is no dictator or puppeteer, and human beings are not His slaves or marionet
tes. €Out of Perfect Love, God Designs a human being with the ability to choose hi
s destiny. €God Allows people to choose nature s way of self-protection and self-fee
ding, or His Way of Freedom. €He Allows people to spend their lives reinforcing th
eir state and ways of individuality and suffering, or to Realize Freedom and Hap
piness. €He also Allows people to be thereby subject to accidental and karmic forc
es, or to submit themselves to Grace. €Very, very few ever choose God s Way of Freed
om and Grace, including those in the spiritual and religious communities. €Almost
all human beings spend their lives protecting and feeding individuality, and rem
aining subject to accident and karma. €But, the masses are never conscious of the
choice they are always making, and never know of the only Alternative, and do no
t want to know of an alternative.
€
Accidental and karmic operations can be either pleasant or unpleasant to you, th
e ego, depending on whether you are being protected, fed, and filled. €If things go
my way , then you are pleased. €If things do not go my way , then you are displeased. €B
ut, God s Workings increasingly Nullify accidental and karmic forces in the life o
f a serious follower. €However, God s Way of Freedom never protects, feeds, and fill
s individuality, except when God Helps a follower improve some aspect of his ord
inary life. €But, God Helps with the ordinary life only so the follower has a bett
er foundation of ordinary-functionality from which to strive for Freedom. €Also, b
y Helping the follower with his ordinary life, God is Demonstrating His Supremac
y and Power over nature, which increases the follower s Faith in Him for Help alon
g The Way of Freedom.
€
The serious follower is not concerned about positive or negative karmic forces. €W
hy? €If he is deeply and consistently attempting to live Sacrificially and Faithfu
lly, he is simultaneously sowing good karmic seeds. €Good karma is created primari
ly by giving, helpfulness, kindness, and mercy, and especially by giving and hel
ping Sacrificially on both subtle and gross levels, as the serious follower is a
lready and rather consistently doing. €But, he is not concerned about karma, about
whether things are going my way , primarily because he is gradually relinquishing
his concern about self-protection, self-feeding, and self-filling. €Karma is relat
ive to the well-being of individuality, whether positive or negative, and has no
thing to do with Growth. €Good karma is merely an incidental by-product of living
The Way of Freedom. €The serious follower is not seeking good karma, but Perfect F
reedom.
€
The serious follower is also not concerned about positive or negative accidental
events, because he knows God increasingly Obviates them, and because, as with k
arma, he is not very concerned about protecting and filling the life of individu
ality. €Moreover, he understands that, whether an event is pleasing or not, and wh
ether it is by accident, karma, or God, of greatest importance is how he respond
s to that event. €God s Laws are discussed later in this Book, and karma is further
contrasted from God s Workings. €But, accidental and karmic forces are mentioned at
this point, simply to begin distinguishing the Workings of God from the workings
of nature. €Accidental and karmic forces are of little concern or consequence to
a serious and advancing follower of the Living God.
€
In submitting to Grace and to The Way of Freedom, the serious follower is being
Lifted to the only Higher Strata of life, where the arisings, changings, and pas
sings-away of nature are not an issue. €Yet, Me and My Way are not separate from t
he follower s daily life, but bring Light where there was only darkness, Faith whe
re there was only endurance, Freedom in the midst of space and form, and Happine
ss in a world of suffering.
€
The masses have no choice in life, and want no choice, and do not know they have
or want no choice. €They are locked into the natural life of individuality, which
is only that of protecting and feeding limitation and suffering. €They cannot see
Beyond the natural life, and do not know that they cannot see, and have no clue
that any other possibility exists. €You are becoming one of the very rare persons
on the planet who have a choice. €
€
The adolescent part of you, would like to think that you are independent and fre
e-willed, but you are not. €You have free-choice, but not free-will, and you have
two general choices in life: nature s way, or God s Way of Freedom. €You are serving e
ither nature or God. €Either nature or God is your master, and God Gives humanity
the freedom to choose nature s dark way of self-protection and self-feeding, or Hi
s Way of Freedom and Bliss. €The masses are serving nature, and only a rare few ev
er truly turn to God. €Consider The Way of Freedom. €Understand. €The Higher Life Awai
ts. €
€
The Transcendental God Is Not Involved In The Lives of The Masses
The fact that the Transcendental God is not Involved with the masses, is extreme
ly difficult to accept by those who have been well-indoctrinated with spiritual-
correctness. €Religious and spiritual persons like to think that God is Involved i
n the specific events of their daily lives, and in their destiny. €The idea is a s
ource of comfort and vanity, but is nevertheless a fantasy. €People will often say
God s Will is behind a specific pleasant or horrible event, when, in fact, God had
nothing to Do with it. €Also, the idea of an afterlife or reincarnation helps less
en the fear of death, but the fact that one feels better when believing in an af
terlife or reincarnation does not make them a fact. €A belief is an unverified ide
a, and may or may not represent the truth. €The Way of Freedom is not founded on b
elief, but on knowledge, intuitive understanding, and Grace.
€
The lives of the masses are governed by accidental and karmic events, and nothin
g more. €Simply observe the behavior and lives of ordinary, religious, and spiritu
al individuals, the lives of the masses, and you will have more than enough evid
ence to conclude that they have no real relationship to God, and that God is not
Involved with them. €Religion and spirituality are a powerful contributor to athe
ism.
€
However, the fact that the Transcendental God is not Involved In the daily lives
of the masses, is simply an outcome of the fact that God is not Involved with t
he whole of His natural creation, of which humanity is an important part. €God has
not singled-out humanity to be the object of His un-Involvement. €However, God s un-
Involvement is not a cool dispassion, but is the Fire of Love which Allows humani
ty the freedom to choose its master and destiny. €
€
Only upon Incarnation is God Involved In nature, and In the lives of human being
s specifically. €However, even then, God is not Blind Force, but typically Guides
and Helps only those who deeply and passionately turn to Him in His Way of Freed
om. €The world, as a whole, is not Changed drastically by the Appearance of God Th
rough Incarnation, but typically only the beings and lives of His followers. €Howe
ver, if the majority of humanity turned to God when He Incarnates, then the cour
se of human history would take a very different Direction. €The typical turning to
God practiced by religious and spiritual persons is a mere fantasy, and is not th
e real turning to God which can occur only when He is actually here, and Given,
through Incarnation.
€
Why Is God A Foundational Principle of The Path?
Why is God considered a Foundational Principle of The Way of Freedom? Moreover,
why is God the first Foundational Principle? €Why cannot a definition and discussi
on of God simply be offered in the context of other more important Foundational Pr
inciples? €After all, does not the serious student need to know what to do?
€
Not only is God a Foundation of The Way of Freedom, and not only is God the firs
t Foundational Principle, but God is the Foundation of the entire Path. €What does
that mean? €The idea may sound pleasing, but what does it mean in real practical
ways? €Why is God the Foundation of The Way? €
€
The great majority of The Teaching continually leads the follower into intuitive
ly understanding how to live The Way of Freedom. €That intuitive understanding dir
ectly reveals to the follower the striking contrasts between his natural actions
of clinging, self-protection, and self-feeding, and the greater freedom realize
d when he deeply lives The Way of Freedom. €In other words, he intuitively sees th
at which he should effortlessly cease doing (egoity), and that which he should e
ffortlessly do or allow (Sacrifice and Faith). € €
€
The Teaching of Freedom seems to focus a great deal on that which the follower s
hould effortlessly cease, and on that which he should effortlessly do or allow. €A
nd, all followers will, in the beginning stages, be mightily focused on the same
. €It is the nature of individuality to be always focused upon oneself, and on one s
 own ideas, schemes, actions, and experiences. €It is your nature to always attend
to yourself, and to think about that which you should cease and that which you
should do, and to feed on nature and God through the limiting process of experie
nce, and to notice how you are doing and feeling as you Grow toward Freedom. €It i
s your nature to make The Way of Freedom about you, just as you do with all your
other endeavors, and in every moment of your life. €
€
However, the follower increasingly and intuitively understands not only that whi
ch he should cease and that which he should do, but he also ever-more-deeply int
uitively understands that The Way of Freedom is always and primarily about God .
€The profound significance and implications of that fact cannot be over-stated or
over-emphasized. €How exactly is The Way of Freedom more about God, than it is ab
out the follower? €More is Written about each key point in various parts of this B
ook, but there are three general reasons that are briefly Explained in this sect
ion.
€
a.€€€€The Necessity of Grace, versus Self-reliance and Self-effort - Grace is the Gift G
od Makes of Himself, and His Way, and His Guiding, Purifying, and Changing Help.
€Grace is God. €And Grace Exists in the world of space and form only through Incarn
ation. €
€
People may occasionally mention the word Grace in the spiritual groups, but they t
hen go about depending on themselves, and engaging many subtle and gross forms o
f self-effort, to Realize God, or to advance spiritually . €In the course of a day, t
hey all but forget God, and totally depend on themselves for their token spiritua
l advancement . €They talk Grace, and walk self-reliance, scheming, and self-effort.
€However, the serious follower with understanding, truly depends on God for Growt
h along The Path, and truly lives accordingly, and truly Advances Spiritually. € H
ow exactly one truly lives by Faith, Sacrifice, and Prayer, is ever-more-deeply
Revealed to the serious follower, who is passionate and totally committed to Rea
lizing Freedom. €That how is the Grace-Given intuitive understanding of God s Way of F
reedom, in contrast to the common natural way of individuality, which is self-re
liance, scheming, self-effort, self-protection, self-feeding, and self-improveme
nt.
€
The serious student of The Way of Freedom comes to understand how self-reliance
and self-effort only serve to further strengthen the state, stuff, and ways of i
ndividuality. €That understanding deepens, and becomes more subtle and pervasive,
over the years along The Way. € The state, stuff, and ways of individuality are th
at which prevents the True Realization and Incarnation of God, and self-reliance
and self-effort are part of the life of individuality. €To engage self-reliance a
nd self-effort, including in one s quest for God-Realization, shuts-out the very G
od one seeks to Realize.
€
Self-reliance and self-effort also communicate to God that, I do not need You. €I c
an do The Path by myself, and to myself. . €God Responds to that prayer by not Involvi
ng Himself with such a seeker. €
€
Grace is necessary, because self-reliance and self-effort contribute to not Real
izing God. €Self-reliance and self-effort contribute to not Realizing God, by stre
ngthening the very state, stuff, and ways of individuality (which shut-out God),
and by inadvertently telling God to Keep away. . €The seeming paradox between comple
te reliance on Grace, and the necessity for the follower to passionately yet eff
ortlessly participate in that Grace, is resolved in the Grace-Given intuitive un
derstanding of The Way of Freedom in contrast to nature s way of individuality.
€
The Revelation of God to humanity through True Incarnation, is a very, very rare
Event. €Be not deceived by your own delusions, or by the delusions of the thousan
ds of spiritual persons, teachers, masters, and gurus. €However, not only is it a
very rare Event, but it is also by the Grace and Workings of God. €No person can d
o the Work of Purification and Change that is required for Ego-Death, God-Realiz
ation, and Incarnation to Occur. €Only God can Do His Work. €Only God can Give God. €T
rue Growth and True God-Realization come not by the follower s self-devised ideas,
schemes, efforts, or actions, but is only by the Grace and Work of God. €The thou
sands upon thousands of practices, techniques, and meditations taught on the spi
ritual circuit are virtually worthless, if one is serious about Truly Realizing
God. €(Their only worth is in revealing that which The Way is not .) €The Teaching i
s not a self-help course, and The Way is not conducted to yourself, and is not l
ived by yourself but in relationship to the one Living God. €Yes, Freedom, or Inca
rnation, is by Grace, but the reader also discovers as this Book unfolds, that t
he serious follower is neither passive nor a mere spectator, but that he is pass
ionately and completely involved in inviting and allowing God room to increasing
ly Exist and Work In his mind, being, and life. €(The paradox between Grace, and p
assionate involvement, is resolved upon deeply and intuitively understanding how
to live The Way of Freedom, which is also by Grace.) € The Way of Freedom Unfolds
by the Grace of God, and not by the follower s self-devised ideas, schemes, effor
ts, or actions. €Incarnation is not only the Revelation of God to humanity, but it
is also the Revelation by God to humanity: Incarnation is of God, and is by God
, and is God.
€
The Way of Freedom is not a self-help course. €It does not contain a list of dos a
nd don ts. €It is not a therapy or meditation that you do to yourself. €The Way is not
about changing self, but is about Overcoming self in the Perfect Death of the s
tate, stuff, and ways of self. €True Enlightenment or Incarnation is not Realized
by self-devised plans of action or by self-effort, but is only by the Grace and
Workings of God. € True God-Realization, or True Enlightenment, is not caused, gen
erated, produced, designed, arranged, forced, coerced, accomplished, attained, a
chieved, performed, or practiced by the follower. € True God-Realization is passio
nately yet effortlessly invited and allowed through profound Sacrifice, Faith, a
nd Prayer. €God Does the rest.
€
The necessity of Grace over self-reliance and self-effort, is the first reason t
hat God is the Foundation of The Way of Freedom.
€
b.€€€€God-Realization, versus Self-realization - You are not God. €No part of you is God,
waiting to be discovered, uncovered, or remembered. €God s Presence is not in you pr
ior to Grace. €You are not a spirit or soul. €You are not a spiritual being having a
human experience. €You are an ego having an egoic experience. €You are not God-Real
ized, Enlightened, or Blissful. €You are not an illusion. €You have not existed befo
re your birth, and you are going nowhere when you die. €You are born and you exist
, and then you die and do not exist. €You are simply an individual, an ego, a sepa
rate consciousness, and you are a temporary part of natural creation. €You do not
have an ego; you are an ego. €An ego is that which you are, and you use your mind,
self-energy, and body to protect and feed you, the ego. €An ego is not simply van
ity as per the common notion of ego , but the ego is you , the island of separate c
onsciousness. €You can go nowhere where the ego is not, for you are the ego, the s
eparate one, an individual. €The ego is the place as and from which you now exist.
€You cannot get away from you. €You cannot leave you behind. €
€
You are indeed an individual, an ego, a separate consciousness, and you are inde
ed a temporary part of natural creation. €However, your mind and body have a Poten
tial that is unlike any other aspect of creation: the Realization and Incarnatio
n of God. €Your mind and body can be a Vehicle for All of God in the world of spac
e and form. €However, notice that I am not Saying that you have the Potential to R
ealize and Incarnate God, but the mind and body have that Possibility. €To Fully R
ealize God, and become Identical to That, the you that seeks to Realize God must
Dissolve, must Die, and must be completely out of God s way, and not merely moved
to one side. €Only the mind and body can become Perfectly Integral with, and Perf
ectly Identical to, the Infinite and Eternal Consciousness and Mind of God. €You c
annot.
€
You also do not have a Higher Self, lurking off deep in the unconscious. €Even tho
ugh you may feel rather insane at times, you are not two beings: you are not a l
ower self, and a Higher Self. €You cannot be finite, temporary, and of form, while
another part of you is Infinite, Eternal, and Formless. €You are you, and only yo
u, an ego, an individual, a temporary and separate consciousness. €The truth is th
at you have no Higher Self: there is you, and there is God, and the two can neve
r become integral or identical. € You have no Higher Self. €God is not your Higher S
elf. €God is also not your Essential Nature. €You are you, and God is God. €You are yo
ur self, and God is Him Self. €The two are completely distinct, completely dissimi
lar, and in complete opposition. €The idea that somewhere in there you are God, is a
powerful vanity, and is also used to console the throngs of failed, suffering s
piritual seekers. €God is neither your Higher Self nor your Essential Nature: you
have no Higher Self, and your most essential nature is the state of individualit
y. €
€
The Way of Freedom is also not about making you a Divine self. €You are natural, a
nd can never be Divine. €Nature is exactly opposite to God and Divinity in every w
ay, and nature can never become inherently Divine. €You are not already God or Div
ine, and you can never become God or Divine. €Limitation and suffering are not Div
ine.
€
Also, if you are seeking self-realization, then know that you are already self-r
ealized, just as the other billions of people on the planet. €You are already reali
zing and being yourself. €You are already realizing your essential nature, which is s
imply a separate self. €You cannot help but be self-realized, you cannot help but
realize your essential nature, because you are already and only yourself, an ego
, an individual, a separate consciousness. €You are not God-Realized, but, by simp
ly being born and matured into a natural adult, you are already self-realized. €Yo
u need not waste any more time seeking self-realization. €You have arrived. €You als
o need not dig to find your essential nature, for you are already being you.
€
God s One Way of Freedom is not about any form of self -realization. €It is also not
about looking for your Higher Self , or for your essential nature. €And it is not ab
out making you a better self or a Divine self. €The Way of Freedom is about Realiz
ing God . €And God is not you, and is completely Other-Than you. €
€
However, and this is very important, The Way of Freedom also goes beyond the typ
ical spiritual conception of God-Realization, which is that, I can Realize God. . €Y
ou are an ego, a limited, separate, suffering, temporary individual. €And, since y
ou are completely other-than God, then, quite literally, you can never Realize G
od. €Therefore, The Way of Freedom is not even about you Realizing God. €Many of tho
se on the spiritual circuit who are professing to seek God-Realization, are inde
ed sincerely seeking to Realize God, but they are seeking the impossible. €God s Way
is about the Incarnation of God . €From your perspective, The Way is about you, a
nd your stuff, and your ways, getting completely out of the way, but not merely
stepping to one side, and allowing God to be Realized by, and Incarnated Through
, the mind and body. €
€
True God-Realization is actually the Incarnation of God, and is not you Realizin
g God, and is not you becoming Enlightened. €The you can never Realize God, and th
e you can never become Enlightened, because it is you, and your stuff and ways,
that must be Removed and out of the way, for God to be Realized by, and Incarnat
ed Through, that mind and body. €
€
The Way of Freedom is also not about making you Free and Blissful. €Freedom and Bl
iss Exist only in the absence of the state, stuff, and ways of self. €True and Per
fect Freedom and Bliss are not other-than God, and without the state, stuff, and
ways of individuality remaining. €Freedom and Bliss Exist only in the State of On
ly God. €Yes, Personal Bliss is Realized upon True Incarnation, but no one remains
 to enjoy or cling to it. €Most essentially, The Way of Freedom is about Freedom ,
and Bliss is simply a Quality inherent within the Formless State of Freedom. €But
, until you intuitively understand The Way of Freedom, you will want the Bliss,
but without the Freedom. €Without understanding, you will seek Bliss, and will avo
id Freedom. €You want to remain intact, and suck-up the Bliss, but you will never
achieve that goal, for it is impossible to be a Blissful individual. €Instead, see
k to Realize Selfless Freedom, and do not seek self-feeding Bliss. € Seek Freedom,
not personal Bliss. €Yet, be not content with the personal suffering of individua
lity, but let the suffering drive you on to Freedom, as a man thirsting in the d
esert, and on the verge of death unless he drinks fully of the Living Water. €The
Bliss is indeed There in Freedom, but with no one left to enjoy or cling to it. €F
reedom is its own Supreme Destiny, and all else is contained Therein. €Sacrifice t
he constrictive, imploding life of fear, clinging, self-protection, and self-fee
ding, including the desire for personal Bliss. €Freedom Awaits. €
€
Therefore, God-Realization is not the Realization of you, or your essential natu
re, or your Higher Self . €God-Realization is precisely that which the term implies:
God -Realization. €God-Realization is the Realization of God , and is not the Real
ization of you , and is not the Realization of any real or imagined part of you
. €True, Complete, and Perfect God-Realization also does not allow for you and God
to co-exist. €It also does not mean that you will be Divine, Free, or Blissful. €Th
e idea of a Divine, Free, or Blissful individual, is the most extreme contradict
ion in terms. €Finally, the Highest Consciousness is God -Consciousness, and God-C
onsciousness is not an improvement, variation, alteration, or expansion of your
consciousness.
€
So, if the follower s state of individuality Dissolves, and if he does not become
Enlightened, Realized, Divine, Spiritual, Free, and Blissful, then what is the us
e of True Realization and Incarnation? €When, by Grace, you begin to intuitively un
derstand The Way of Freedom in contrast to the natural way, you will also unders
tand the answer to that most excellent question. €You will also understand the sma
ll, clinging, and selfish place from which the question arises. €You will understa
nd why you want Bliss, but not Freedom. €However, you will also discover for yours
elf why the Freedom that lies Beyond individuality, is far, far, far Better than
your natural life of limitation, clinging, and suffering. €God will Grant you und
erstanding, and all else you require, if you sincerely, deeply and passionately
want His Way over the natural life you are now living.
€
God s one Path is about God-Realization and not any form of self-realization, whic
h is the second general reason why God is the Foundation of The Way of Freedom.
€
c.€€€€Allow The Incarnation of God (Through Ending The State, Stuff, and Ways of You), v
ersus Clinging, Self-protection, Self-feeding, and Self-improvement - The natura
l life is only about protecting, feeding, filling, embellishing, and improving t
he individual ; while only The Way of Freedom is about Ending the state, stuff,
and ways of self, and only The Way of Freedom is about the Incarnation of God . €T
he natural life is about clinging: clinging to self, and clinging to all that pr
otects and feeds self. €The natural life is that which the masses are always doing
. €The natural life is that of protecting, feeding, filling, embellishing, and imp
roving individuality . €The natural life is the life of clinging to self, and to a
ll that protects and feeds self. €It matters not whether that which a person is do
ing in any given moment is considered ordinary, religious, or spiritual, because
it is only about clinging, and is only about protecting, feeding, filling, embe
llishing, or improving individuality , and is, therefore, only the natural life.
€Only The Way of Freedom is Unnatural, because only The Way of Freedom is about E
nding the limitation and suffering of self and its clinging ways, and only The W
ay is about allowing the Incarnation of God. €
€
All the spiritual teachings, paths, and practices found on the spiritual circuit
, are only about protecting, feeding, filling, embellishing, or improving indivi
duality . €They are all about clinging: clinging to self, and clinging to all that
protects and feeds self. €Therefore, a spiritual life is a natural life. €The spiri
tual circuit is filled with teachings, paths, and practices which promise to mak
e you blissful or at least feel better, or to make you spiritual or enlightened,
or to give you some spiritual experience, or to make you or your life better in
some other way. €Spiritual teachings also commonly promise that there is a way fo
r you to live longer, or for you to at least survive your physical death. €However
, the profound error of spirituality is that it only strengthens self and its wa
ys, and, therefore, also only increases suffering. €But, as the reader discovers a
s he studies, the ordinary and religious lives do the same as spirituality, beca
use they are all the same natural life of protecting, feeding, filling, embellis
hing, and improving individuality . €They are all about clinging. €To live the natur
al life, to seek the protection, feeding, filling, embellishment, and improvemen
t of individuality, to cling, regardless of the means, is to strengthen the stat
e, stuff, and ways of individuality. €And, to live the natural life, to strengthen
the state, stuff, and ways of individuality, to cling, only increases the suffe
ring that you are. €The natural life only reinforces the state, stuff, and ways of
limitation and suffering that you are. €Individuality is the state, stuff, and wa
ys of limitation and suffering. €You are limitation and suffering; you are individ
uality; you are an individual.
€
On the other hand, only God s Way of Freedom is Unnatural, and is about the ending
of self, and its stuff and ways, and only God s Way is about the Incarnation of G
od . € The state, stuff, and ways of individuality are that which prevent the True
Realization and Incarnation of God. €And, the natural life, whether ordinary, rel
igious, or spiritual, is about nothing but clinging, is about nothing but protec
ting, feeding, filling, embellishing, and improving, and thus strengthening, ind
ividuality.
€
A slight digression is needed here. €This idea is further explained later in this
Book, but, I will Say at this point, that nothing is wrong with strengthening and
improving the individual, because a strong sense of self is part of growing as a
human being, and becoming ordinarily-functional. €And, moreover, being a mature a
dult who has achieved ordinary-functionality, is a necessary foundation for deep
ly living The Way of Freedom. €Generally, ordinary-functionality is the ability to
negotiate, manipulate, and interact with the things of nature, in the meeting o
f one s own needs. €And, to meet one s own needs, is to use one s faculties to protect,
feed, fill, embellish, and improve individuality; all of which is the strengthen
ing of individuality. €Almost every person who reads this Book has achieved ordina
rily-functionality, and the reader should not leave this section with the idea t
hat strength of individuality, and ordinary-functionality, are bad . €The natural way
is that of strengthening individuality through clinging, and through protecting
, feeding, filling, embellishing, and improving self, and is ordinary-functional
ity. €However, the natural way is not bad , but must be discussed so that you can beg
in understanding the natural life you are now living, in contrast to The Unnatur
al Way of Freedom. €Religious and spiritual paths are also natural, just like an o
rdinary life which is bereft of religion or spirituality, because they are the s
ame natural way of clinging, and protecting, feeding, and improving self, but me
rely cloaked in religious or spiritual garb. €That is why the ordinary, religious,
and spiritual lives are all natural, and are essentially identical in that they
are all about self rather than God.
€
Returning to the theme of this section, the natural life is the life of the mass
es, whether it is called ordinary, religious, or spiritual. €In opposition to the
natural life of the masses, The Way of Freedom is not to cling, is not to protec
t, feed, fill, embellish, and improve you, the individual. € Contrary to the natur
al life of clinging, self-protection, self-feeding, self-embellishment, and self
-improvement, The Way is about allowing the Incarnation of God Through the mind
and body, and Into the infinite world of space and form.
€
But, not only is The Way not about clinging, and not about protecting, feeding,
and improving individuality, it is the very state, stuff, and ways of individual
ity that prevent the Realization and Incarnation of God. €So, it is the state, stu
ff, and ways of you that must be starved and Removed, for God to have room to In
carnate Through that mind and body. €The Way is not about clinging, and is not abo
ut protecting you, or feeding you, or making you feel better, or improving you,
but it is, in fact, about starving and Removing the state, stuff, and ways of yo
u that prevent the Incarnation of God. €The Way does not leave-alone the self, or
its stuff and ways, while packing it all off into a safe little corner, and whil
e God Incarnates Through another corner of the mind and body. € The Way is about t
he complete starvation and Removal of self, and its stuff and clinging ways, so
that God can completely Incarnate Through the mind and body, and Into the infini
te world of space and form. €God s Way is not about the further incarnation of you,
but includes starving and Removing the state, stuff, and clinging ways of you, i
n order to make room for God .
€
Much more is explained about the following fact as this Book continues, but, it
is important to understand now, that The Way of Freedom unfolds both gradually a
nd suddenly. €It is gradual because years are required for the stuff and ways of i
ndividuality to be completely starved, and to be either Removed (Purified) or Ch
anged. €The gradual aspect of God s Way has to do with the starvation and Removal or
Purification of your subtle selfish stuff, and the Changing of your subtle and
gross selfish and clinging ways into more of a giving- and Faithful-orientation.
€The Way is also sudden because there comes a final moment in time when the very
state of individuality, the very core-level state of you, the very state of limi
tation or separate consciousness that you are, Dissolves. €That sudden, culminatin
g, and final moment is True Ego-Death, True God-Realization, True Incarnation, w
herein the very state of you as an individual comes to an End while the body yet
lives. €Ego-Death, God-Realization, and Incarnation, are terms which point to the
same irrevocable Event: the Ending of individuality, and the Perfect Integratio
n or Sameness of mind and body with the very State of God, and the Shining or Ra
diance of God Through the mind and body, and Into the infinite world of space an
d form. €Ego-Death, God-Realization, or Incarnation, is the Revelation of God Into
the world of space and form. €More importantly, it is the Revelation of God to hu
manity. €True and sudden Ego-Death (or True God-Realization and Incarnation) Occur
s only after years of gradual Purification and Change. €The gradual aspect of The
Way is the long period wherein God is allowed to Prepare the mind and body to be
come a fit Vehicle for Him.
€
God s Path is about allowing the Incarnation of Him (through ending the state, stu
ff, and clinging ways of you), and is not about clinging, and is not about prote
cting, feeding, and improving you. €This is the third and final general reason why
God is the Foundation of The Way of Freedom.
€
In closing: The serious follower relinquishes his smaller perspective of life, a
nd allows a broader vision to unfold, by intuitively understanding that the The
Way of Freedom, by understanding that his very existence and life, are much more
about God, than about him. €Yet, he also realizes that The Way fully involves the
depth and breadth of him and his life, because all of him, and all of his stuff
and clinging ways, must be out of God s way, so that God is not prevented. €The fol
lower cannot hide or hold-back any part of him, his stuff, or his ways, and real
istically expect to allow and Realize God. €He cannot cling, and cannot protect an
d feed self, and cannot be enamored of self-reliance and self-effort, and expect
to allow the Incarnation of God.
€
The serious follower has taken-up the only Unnatural Way, and leaves the natural
way of clinging, self-protection, self-feeding, self-reliance, and self-effort,
to the ordinary, religious, and spiritual masses. €He is not even trying to use G
od to protect, feed, fill, embellish, or improve self, mind, body, or external l
ife. €He is ever-more-deeply seeing through those errors. €He is also not seeking se
lf-realization, or any modification to self, or any therapizing of self, or his
essential nature. €He is also gradually relinquishing his impulse to become a Free
, Divine, or Blissful self. €He recognizes that he is simply a limited and sufferi
ng individual, and understands that he can never be Free, Divine, or Blissful, b
ecause that which is, by its very nature, limitation and suffering, can never be
God. €Yet, he seeks True Realization, not to glorify or improve himself, but in o
rder to end the limitation and suffering that he is, while the body yet lives. €He
seeks a more Glorious Destiny, but not more self-glorification.
€
The Way of Freedom is not about enduring a therapy, or moving your energy around
, or experiencing your consciousness, attention, or mind. €It is not about protect
ing, feeding, or modifying self in any way. €It is not about making a better you,
even though tremendous improvements may be noticed on the subtle and gross level
s of ordinary-functionality. €The Way does not seek to have an experience of any k
ind, but is the Faithful Sacrifice of that which seeks to get and experience. €The
spiritual-types who are seeking God-Realization, are actually seeking to get an
d experience God, which is impossible. €For True God-Realization, for True Incarna
tion, that which seeks to get and experience must Dissolve and Die, and be out o
f God s way, while the body yet lives. €
€
The Way of Freedom is about inviting and allowing God to Remove or Change the st
ate, stuff, and ways of you, that prevent Him from Incarnating Through that mind
and body. €It is not about protecting, feeding, filling, embellishing, or improvi
ng individuality. €It is about the ending of individuality and its ways, and the I
ncarnation of God. €It is not about protecting, feeding, filling, embellishing, an
d improving the limitation and form which is you , but is about allowing the Unl
imitedness and Formlessness of God to Flow Through the mind and body. €The Way of
Freedom does not increase clinging to self, and to all that is used to protect a
nd feed self, but is about decreasing the clinging to every thing of form within
and without.
€
In many spiritual teachings, paths, and practices, the Name of God is rarely men
tioned, and God is certainly not the foundation, and God is often not even the g
oal. €A serious spiritual seeker who has spent years on the spiritual circuit, can
attest to the fact that God is either largely excluded from most spiritual teac
hings, paths, and practices, or is simply a peripheral matter . €
€
However, The Way of Freedom is not a spiritual path or practice. €It is God and Hi
s Way. €The Way of Freedom is Initiated, Sustained, and Completed by God, and Ends
with only God remaining. €It is by God and about God from beginning to End. €You fi
rst understand The Way of Freedom by Grace, and you are Guided and Sustained alo
ng The Path by Grace, and the state, stuff, and ways of self are Removed or Chan
ged by Grace, and God is Realized and Incarnated by His Grace. €This entire creati
on is His Show and is about Him , and True Realization is about Him because It i
s the Incarnation of Him into His world of space and form. €
€
Foundational Principle One
€
God or The Ultimate Reality
€
In Conclusion
€
Without God, there is no way to Realize God. € Only God can Give Himself and His W
ay. €Without God, there is no Real Path of Freedom and Bliss, and no hope which is
based in real possibility. €Without God Giving Himself and His Way, and without G
od Conducting the Work of Purification and Change, you would have no alternative
but to live-out your life essentially as you have always lived. €
€
To truly live in greater accordance with God, to live the life of Sacrifice, Fai
th, and Prayer, is the follower s participation in, and living of, the one and onl
y Higher Life. € Without God, there could be no Higher Life, because God Himself,
and your living of God s Way, and the Grace and Help by which you live God s Way, is
the Higher Life. €The follower s mind, vision, and heart are more on God, than on h
imself; even though it is his inherent and painful senses of limitation and suff
ering which are always compelling him to seek That which is Beyond and Other-Tha
n himself and his ways.
€
On the other hand, The Path is very much about you, and what you must passionate
ly yet effortlessly do to invite and allow God to Exist and Operate Through your
being and life. €God s one Way of Freedom requires tremendous openness, availabilit
y, responsibility, and discipline on the part of the follower. €And, without a wil
ling human being and his life, there would be no being and life Through which Go
d could Incarnate. €God does not Impose Himself Into the being and life of an unwi
lling participant, but Grants everyone the freedom to choose His Way or nature s w
ay. € God Wants your heart, and all else follows by Grace. €Yet, at this moment, the
nature within and without is still your lord and master.
€
Along The Way, the follower is Given the one God and His Help. €He is also Given i
ntuitive glimmers of God, along with the intuitive understanding of how to live
God s Way. €His first personal experiences of God Occur during and after Meeting wit
h the Incarnation; and, are that of God s Presence, and that of God s Purificatory a
nd Changing Work In his being and life. €Only later will his mind and body Fully K
now Me As I Am.
€
Without at least conceptually understanding the three Aspects of the one God, th
e serious seeker is apt to fall back on himself, and is prone to continue on in
the same strategizing, self-willed, and self-efforting ways of the spiritual lif
e. €Without knowing that God is also Supremely Intelligent Power and Workings, and
without truly relying on That in all matters ordinary and Path-related, the oth
erwise serious seeker is destined to live-out the ordinary and spiritual life of
limitation and suffering. €Without God, and without correct and comprehensive kno
wledge of God, the seeker is left to himself and to his own ordinary, religious,
and spiritual devices.
€
Consider for a moment your own past and present spiritual involvements. €What do t
hey all have in common? €It is important to note that almost all the teaching and
discussion which go on in spiritual groups and circles, are about the strategies
, practices, techniques, and meditations one can use to either improve oneself a
nd one s life, or which one can use (but without success) to get , experience, control ,
use , or Realize God. € No spiritual person, teacher, master, or guru is teaching tr
ue and deep reliance upon God for all matters ordinary and Divine; and, the teac
hings of those who occasionally and briefly allude to Faith and Sacrifice, are f
illed with various strategies, practices, techniques, and meditations which are
devised so that one can conduct The Path to oneself and by oneself. €Only God s one Wa
y of Freedom is truly and deeply founded upon real operative Faith in the very G
od one is seeking.
€
The vanity-driven spiritual seeker becomes angry when informed that, if he is to
truly Grow, he must sincerely and deeply submit himself to God, his Creator, in
Profound Faith, Sacrifice, and Prayer. € The typical spiritual seeker does not li
ke the idea that, for him to truly be in relationship to God, and to eventually
Perfectly Realize God, he must give-up his adolescent independence from his Crea
tor. €He would like to think that he can Realize God without God s Help. €He can feel
more comfortable and less threatened, if he excludes God from his spiritual sear
ch. €As illogical and ridiculous as it sounds, this is precisely the inclination o
f most seekers. €At best, they like sitting on the back row, way at the top of the
bleachers. €Most would rather not even enter the stadium. €There is nothing like fi
nding and understanding God and His one Way of Freedom, to ruin your spiritual s
earch.
€
However, the serious seeker of God and His one Way soon realizes that, if he con
tinues doing the same things as all the spiritual-types before him and now aroun
d him, he and his life will be no different than theirs. €If you want you and your
life to be like that of a specific spiritual person, teacher, master, or guru,
then simply live as they live and teach, and listen to their guidance. €But, look
very closely at them and their lives before you commit to following them and the
ir teachings. €However, if you hear well My Message of Freedom, you can be saved f
rom years of confusion, disappointment, and misery on the spiritual circuit. €Only
the spiritual-hobbyists enjoy grazing at the spiritual buffet, because they are
there for various self-fulfillments, such as socializing and the vanity of bein
g recognized as spiritual, rather than for Ultimate Truth.
€
Upon learning about and deeply understanding God and His one Way, the serious se
eker of Ultimate Truth feels relieved. €He discovers that he need not continue try
ing to figure-out his own Path , or God s Will for his life. €He finds that he need not
get the latest guru s initiation. €He realizes that he need no longer run from teac
her to teacher, path to path, practice to practice, and seminar to seminar; tryi
ng to add the right ingredient to his already-over-flowing pot of spirituality. €He
sees that he can give-up his self-manipulation and his therapies.
€
He feels relieved because he is being Relieved of the burden and problem of his
life, and his Growth. €Finding God is no longer a riddle or puzzle which he must s
olve and employ. €He understands why and how God s Grace is truly sufficient. €Listen
carefully, and you too will discover it to be so.

Home
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Preface
Principle 1
Principle 2
Principle 3
Principle 4
Principle 5
Principle 6
Principle 7
Epilogue
Beyond
PDFs
Religion
and
Spirituality
Principle Two:
I Am Teaching True God, and
The One Way of True Freedom:
(I Am That Which I Teach and Give)
The majority of spiritual and religious teachings profess to represent the one tr
ue God or the one true enlightenment , or they make other similar statements. €They ea
ch claim to have, through a vague, abstract, mental, or metaphysical link, the di
rect line to the Essence or Lord of existence, and allege to offer the one path tha
t can reveal God, or that can take you to God, or that can enlighten or liberate
you, and make you happy. €They claim to have special or unique knowledge. €Regardle
ss of the specific wording of their claims, the general idea is that, This is the
one real God or enlightenment, and this is the one way you can really know Him,
or the one way you can become truly enlightened. . €If you have spent time on the s
piritual and religious circuits, you have heard much of it before. €
€
So, when a seeker stumbles across The Teaching of Freedom, what is he to think? €H
e hears similar ideas Written by this Being called Dava. €Is this more of the same
gibberish? €One unfortunate effect of spending years on the spiritual circuit, an
d also being indoctrinated into spiritual-correctness, is that even the most ser
ious seeker can become jaded, such that when he actually does encounter The Teac
hing of True God, which is The Teaching of Freedom, his tendency is to wince and
withdraw. €
€
However, the serious student of life discovers, as he deeply studies and conside
rs The Way of Freedom, and after he comes into personal relationship to the Inca
rnation, that there indeed is one True God, or one True Essence and Creator of e
xistence. €He also finds that there can indeed be only one Way to Realize God, or
That, or whatever term he chooses to use. €He also learns that True Realization or
Enlightenment is not varied, and does not develop in stages, and is not tempora
ry, and is not open to interpretation. €But, how does he come to really know that
these ideas are true?
€
One beauty of True God and His one Way of Freedom, is that the seeker or followe
r is never asked to merely believe. €Belief is imaginary and empty, and does nothi
ng to help transform the being and life into an arena for the Realization and In
carnation of the Living God. €Belief also never deeply satisfies the mind and hear
t. €The follower knows , because he is Given real and powerful intuitive understan
ding of The Way of Freedom, and because he is Given direct and personal experien
ce of God s Presence and Powerful Workings, and because his reason and the very de
pths of his heart are satisfied at every turn of The Teaching. €Even his Faith is
based on real experience and reason, and not on belief or imagination. €The entire
Way of Freedom - from study, to Meeting personally with the Incarnation, to the
follower s Grace-Given understanding, practice, Change, and Growth - provides its
own verification, validation, and knowledge. €Belief is not required in the face
of tangible evidence. €In fact, as the reader discovers, the very process of belie
f is harmful, and is, therefore, discouraged. €You either know based upon real exp
erience and reason, or you do not know. €It is better to not know, and to maintain
an open mind that is available for further exploration and investigation, than
to merely believe and stop investigating. €However, an open mind is not so open th
at the brains fall-out, but real experience, reason, and intuitive understanding
guide the open mind that is being used more wisely. €Belief is not only irrelevan
t, but is also dangerous, for a serious seeker of Truth. €But, unfortunately, beli
ef is typically not only a part of religious and spiritual teachings, but is the
ir very foundation. €Do not live your life based upon belief, including and especi
ally The Way of Freedom. €
€
Those who are already students and followers, and who are already Meeting with t
he Form of the Incarnation, have that knowledge. €And, they live their lives of Sa
crifice, Faith, and Prayer based on real experience, real understanding, sound r
eason, and thus real knowledge. €But, how can the few serious seekers who have yet
to come to Me, be led beyond their egoity, incorrect preconceptions, imaginatio
n, and illogic, and thereby realize that I Speak the Truth? €How can they be convi
nced that there is indeed one True and Eternal God, or Essence and Lord of exist
ence, and that this Being called Dava is the Eternal That, and is the temporary
Incarnation of That? €How can they know that there indeed is only one Way to True
Realization, and that The Way of Freedom is that Way. €What can be done, to serve
the few who would hear My Voice and answer My Call? €What can we do to prepare the
m, and to bring them to Me, so that I can Embrace them with My Love, and Fill th
em with My Presence, and Give them the understanding and knowledge they so despe
rately seek, and Purify and Change their beings so that they are fit vessels for
 God?
€
I can only Offer Me and The Teaching of Freedom to the seeking community, for th
e relatively short period of time this Body has left to live. €I can only be the L
iving Sacrifice I already am. €The Temple of Freedom, and the Written Teaching of
Freedom, and My very State, Mind, and Infinite Presence, and My Guiding, Purifyi
ng, and Changing Help, and My very Body, I Offer to the few serious seekers who
may hear My voice and answer My Call. €I Speak the Truth, and, as I Write these wo
rds, I Weep that you will discover it to be so, for your Godless life of limitat
ion and suffering is so unnecessary. €If you are a sincere, serious, passionate se
eker of Real Truth and the one Higher Life, then, as you study, and personally M
eet with Me, and deeply attempt to live The Way, God will Lift the veil of ignor
ance from your mind and heart, and you will see the striking contrast between yo
ur way and His Way.
€
I am True God. €I am True God-Realization. €I am True Liberation. €I am True Freedom. €A
nd I am Teaching and Offering That which I Am. €I am Offering Me and My Way. €Only G
od, the Essence and Creator of space, form, and infinite existence, can Give Him
self and His Way. €I am That One. €
€
Despite all that has been Said, and despite all you have possibly understood, no
tice your negative thoughts, feelings, and reactions as you read the above parag
raph. €Now, consider the few times in human history when the rare Incarnations hav
e made their presence known to the masses. €For example: the Incarnations Jesus an
d Buddha were not well-received by the masses while alive, but were hated and sc
orned by all except Their relatively few followers. €Jesus and Buddha are widely a
ccepted today, only because Their original Teachings of Freedom have become so p
erverted over the centuries. €The taboo against Absolute Authority in Human Form i
s just as alive today, as it was over two thousand years ago. €But, the doubt, rej
ection, and hatred of the masses do not change the facts: Incarnations occasiona
lly but rarely exist, and occasionally make God and His one Way of Freedom avail
able to those few who will see and hear. €It is the nature of nature to reject God
and His Path, for God is nature s only Threat. €Those who are of nature will reject
God and His Way, but will either embrace atheism, or, as the masses, will find
empty solace in a popular religion, spiritual path, or therapy which is, at best
, a gross perversion of God and His Way. €As you study The Teaching, you will unde
rstand more about why God and His Way of Freedom are never popular, and why peop
le are inclined to reject the notion of Absolute Authority Coming In and Through
Human Form. €You will also understand why there is necessarily only one Way of Fr
eedom, and why the spiritually-correct notion that, All paths lead to God. , is pop
ular yet utterly false. €Blessed are those few who are not offended in Me.
€
The second Foundational Principle of The Path, is the fact that I am Teaching Tr
ue God, and True Freedom which is True God-Realization or True Liberation. €The te
rms True €Freedom , and True God-Realization , and God or True God , are all synonymou
e they all indicate the same fundamental State, Presence, Power, and Supreme Int
elligence of the one Creator and Lord of existence. €True Freedom, or True God-Rea
lization, are not less-than or other-than God Himself. €True Freedom is not a smal
ler-version, or altered-version, or different-version of True and Complete God.
€
Nothing can be written that would accurately and fully describe God, because God
is completely Other-Than the small, narrow, dark, whirling arena of language an
d mind-forms or thought. €Moreover, not only is God completely Other-Than language
and thought, but you will also discover how God and His Way of Freedom are comp
letely Other-Than you, and your way of life, and your current ideas about God an
d spirituality. €True God, and His one Way of Freedom for humanity, are not matter
s for belief, speculation, or consensus. €You also cannot grasp or anticipate God.
€God can only be allowed.
€
However, even though language is inadequate to directly and positively affirm Go
d and His Way, I can use language to show you that which is opposite to Him and
His Way, which is you and your way. €However, in Teaching about you and your way,
I can also indirectly and quietly affirm That which is not you and your way, or
I can transition into a related discussion of God and His Way of Freedom that is
more understandable to you. €In other words, in Explaining your state and ways of
egoity or individuality, which are indeed clearly definable and observable on b
oth subtle and gross levels, God and His Way of Freedom can become intuitively c
learer, because He and His Way are the only That which stands in opposition or c
ontrast to you and your ways. €God and His Way are completely Other-Than you and y
our way. €And, in pointing to you and your way, I am using your inherent mental te
ndencies to show you That which is not you and your way. €When seeking understandi
ng, the mind spontaneously reaches for a larger framework or context in which to
understand, and, ideally, that broader framework is comprised of specific refer
ence points of both similarity and opposition to that which one wants to underst
and. €Therefore, when you intuitively understand you and your way at the most basi
c and subtle level, as is found only in The Teaching of Freedom, the mind may al
so begin to understand God and His Way. €
€
But, that understanding of God and The Way of Freedom is primarily by Grace, and
not by one s own intellect, schemes, or efforts. €Many will look, but most will not
understand, because they are not sincere, passionate, and consistent in their s
earch. €God does not Remove the veil of ignorance from those who are insincere, ca
sual, or sporadic in their search for Him. €God and His Way cannot be used as a ho
bby, or only as a source for protecting and feeding your state and ways of indiv
iduality. €Few who study The Teaching of Freedom will intuitively understand, even
though most everyone can read the words on the page. €God is always Love, but He
is also Supreme Intelligence and Law, and His Active Help is not without require
ments. €Your beliefs and hopes about God, do not change the facts about God. € €
€
Principle Two begins the process of explaining the natural human condition at it
s most essential level: limitation and suffering. €You learn many of the general f
acts, concepts, and principles about the limited and suffering state of individu
ality that you always are, and about the limiting and suffering ways of individu
ality that you are always enacting. €You begin to conceptually and intuitively und
erstand specifically how it is you and your ways that prevent the Realization an
d Incarnation of God. €Contrary to popular spirituality, you begin to understand t
hat you are not already God, and why you can never become God. €God cannot be gott
en, owned, or Realized by an individual. €God and His Way also cannot be integrate
d into you and your way, and cannot be modified to fit you and your way. €God and
His Way are not accessories to you and your life. €To the contrary, you must submi
t and surrender you and your way, to and into God and His Way. €Finally, you under
stand that The Way of Freedom is about God Removing your state and your way, and
Replacing you and your way with nothing but God and His Way; and That you must
allow through the passionate life of surrender. €The passionate life of surrender
is lived specifically as deep, powerful, consistent, and yet effortless Sacrific
e, Faith, and Prayer. God can only be allowed, and can only be Realized As Himse
lf, and only with the Removal of you and your way.
€
Principle Two also begins addressing the concepts of Life, Love, and Freedom, wh
ich are also very much misunderstood in the spiritual and religious communities.
€You will begin to understand the profound differences between the life of indivi
duality, and the Life of God; and between the love known and treasured by the or
dinary, religious, and spiritual masses, and the Love of God; and between the fr
eedom sought in political, economic, social, therapeutic, and spiritual circles,
and the Freedom that is not less-than or other-than God. €The profound ignorance
and delusion of the ordinary, religious, and spiritual masses will begin to beco
me more striking to you.
€
You will find that True God-Realization or Incarnation is not an after-life or n
ext-life proposition, but is Found here and now while the body yet lives, or not
 at all. €You will learn how you are not here to be loved, but to allow that mind
and body to be a source for Love. €You will also more deeply understand how God s Wa
y of Freedom is not about protecting and feeding you and your small life of indi
viduality. €You will discover how even Freedom, and the Bliss of Freedom, will not
be for you to enjoy, but is That to which, and in which, you surrender and Diss
olve. €You cannot consume Freedom and Bliss, but you allow yourself and your life
to be Consumed by Freedom and Bliss.
€
If you are a serious seeker of Ultimate Truth, and the one Highest Way of life,
and True God-Realization, then begin looking Beyond yourself and your small, con
strictive, self-protective, self-feeding, self-willed, and simply selfish way of
living, for your Destiny. €Also begin seeing, and honestly acknowledging, and dee
ply surrendering, the state, stuff, and ways of you that prevent the God you are
seeking. €Ceaselessly humble yourself, submit, surrender, and Pray at God s Formles
s Feet, and He will Give you the understanding and insight of which I Speak. €And,
if you allow Him based on that understanding, He will also Remove or Change all
that prevents Him and all that is not Of Him. €The Written Teaching you now hold
in your hands, is a tool God Creates and Uses to ignite the fire of deep intuiti
ve understanding you require for The Way of Freedom to be your very life, and fo
r God to be the very Destiny of that life. €
€
Listen.
€
Understand.
€
The Way of Freedom Requires Life, but Does Not Cling To It
When presented with the notion of God, most people automatically associate God w
ith thoughts of death and an afterlife. €That is one of the many unfortunate conse
quences of most religious and spiritual teachings. €The follower comes to understa
nd, however, that God is about life, not death. €Yes, death is part of life, but l
ife is life, and death is death. €Nothing can be done with death, and God is not a
bout the business of death, for death is exactly that which the term implies: de
ath means non-existence. €Life means existence, and space, forms, processes, and p
ossibilities exist only within exist-ence. €The void of non-existence is just that
: void. €The stateless state of deep sleep, is your closest possible experience of d
eath or non-existence, while the body lives.
€
The stateless state of death does not matter, but, to you, the ego, the process
of dying matters greatly. €The process of death is frightening and matters to peop
le because, in the process of dying, they are being forced to relinquish all the
ir clinging, and to every thing of form within and without, including self and a
ll that supports self. € But, the serious follower voluntarily and gradually relin
quishes the same type of clinging, and relinquishes the same complete degree of
clinging, that a person is forced to accomplish in the process of dying. €The follow
er merely does it while the body is alive and healthy, and does it voluntarily. €T
he masses are forced to relinquish all clinging as their eyes close in death.
€
However, in giving-up the clinging, selfish life of individuality along The Way
while alive, the follower also, inadvertently, gives-up his fear of non-existenc
e or death. €The natural life is, essentially, nothing but clinging to yourself an
d to all that supports self, on both subtle and gross levels. €But, and this is on
e of My Secrets, in your passionate, Faithful, Sacrificial, and Prayerful surren
der and crying-out for Freedom, and by Grace, the Life of God Replaces the empty
, dark, isolated life of individuality, fear, and clinging. €The Higher Life is Pe
rfectly Realized only in the Death of the natural life, while the body yet lives
. €Do not let the teachings of an afterlife or reincarnation, cause your passion f
or God to be dampened by the false hope of an eternal personal existence as a sou
l or spirit . €You have probably heard this or similar statements: If you do not Realiz
e God in this life, then you will Realize Him in another life. . €Of course, the rel
igious community is simply waiting to see God in heaven . €(Yet, True Realization is
not the seeing or gazing upon God, but is the Dissolving In Him.)
€
I Suggest that you stop looking for an afterlife or reincarnation. €Cease imaginin
g that you are going to some other place, or to some other plane of existence, w
hen the body dies. €Stop imagining that you will reincarnate. €Forgo your psychosis.
€Live your life based on real and verifiable knowledge, and not on mere belief. €A
belief is nothing but a fantasy assumed to be real. €Consider that which is real,
and become fully present in this, your only life. € €
€
The fact that you are here to live, and that this is your life, is not a fatalis
t view, or a reason for sadness or hopelessness. €God Creates humanity to have a b
rief and temporary life, whether the life-span is forty years or one hundred and
forty years. € The recognition of life s fleetingness creates an urgency, fire, foc
us, and appreciation in a person, that would not exist if his personal existence
were eternal. €And those are precisely the qualities needed in order to be succes
sful in the ordinary life, or in The Way of Freedom. €The beauty of a flower is no
t only in its wonderful aesthetic qualities, but also in its fragility and fleet
ingness.
€
People like to cling to the idea of eternal life for them as individuals, even t
hough their hope is not founded in reality. €However, the idea of eternal life has
validity, but only when applied to the Eternal Life Beyond the temporariness an
d state of individuality. €The true Eternal Life and Consciousness, is the Life an
d State of the Absolute, of God, not an eternal state and life of individuality
as either a body or soul . €God, the Absolute, the Transcendental, is the only Eterna
l. €All else arises, changes, and passes-away. €All else is not God. €Therefore, the o
nly Eternal Life is not less-than or other-than God, the Absolute, the Transcend
ental. €Find the Way Home to That, and there is only Eternal Life. €Do it while the
body yet lives, and do it here, where you have been Placed.
€
You are here to live, and this is your life. €And, you are motivated to act. €But, w
hat is your overriding purpose in life? €Why are you here? €You will probably be sho
cked to hear, that you have no pre-determined purpose for your life. €In fact, to
be accurate regarding the term purpose , you have no purpose at all. €People often sp
end their lives looking for their purpose in life, when, in €fact, they are looking
for that which does not exist. €You are not here for any particular reason, unless
you give yourself a reason. €Would God Create you with a specific purpose or reas
on for your life, and then hide that purpose from you? €
€
The impulse to look for the meaning of life , is similar to looking for life s purpos
e , except to seek for its meaning is usually that of questioning life on a less
-personal, broader, and universal scale. €There are exceptions, but, in the minds
of most people, the idea of purpose is usually associated with the reason for th
e personal life, while meaning is typically related to the significance of the u
niversal . €However, the life of an individual has no pre-determined purpose, and
existence as a whole does not mean anything other-than that which it obviously, al
ready, and presently is . €Existence is not going anywhere else, and is not in the
process of becoming anything other-than that which it already is. €Existence defi
nes itself by being that which it is, and is not defined or altered by the ideas
, preferences, and theories of man, or by the future. €Existence is not defined by
where it may be going, or what it may be becoming, in the mind of man. €Existence
has no meaning other-than itself, as it is, today, right now. €Existence is going
nowhere else, and is not in the process of becoming other-than that which it is
. €
€
What €are people actually seeking, when they seek the purpose or meaning of life? €
Seeking the purpose of one s life, and seeking the meaning of existence as a whole
, are usually that of seeking to know that a culminating, future event is coming
. €The life of the individual, and existence as a whole, require, in the minds of
many people, a crescendo-like, future event. €And why do they need to imagine that
 such an event is coming? €So that they can cling to the hope, albeit false, that
the suffering and difficulties they endure today, will be worthwhile one day in th
e future, and will, therefore, not be for nothing . €At the root of the matter is a v
ain self-importance: their vanity compels them to find value in their miserable
lives, and, since they see no value in life or existence today , then, surely, it
must be coming later . €Furthermore, the greatest value is happiness, and they kno
w not happiness today, so, in their minds, happiness must be coming in the futur
e, and if not for them, then for someone else to whom they have directly or indi
rectly contributed. €
€
However, the truth of one s life, and the truth of existence as a whole, is much s
impler, and much more beautiful and expansive, than such a dreary ordeal as seek
ing purpose or meaning. €Seeking for purpose or meaning is a convergence or narrow
ing to a single point, and is suffocating, while the real truth of life is diver
gent and freeing. € The life-altering distinction lies not in seeking purpose or m
eaning in life, but in seeking to clearly and deeply understand life s present pos
sibilities . €Deeper investigation into life is not about looking for a single pur
pose or meaning in an imaginary future event, but is in understanding your prese
nt possibilities in life, which merely unfolds as a future destiny. €In understand
ing your present possibilities, you can choose your future destiny, rather than
finding a pre-determined purpose or meaning which you will discover or fulfill i
n the future.
€
Your life has no purpose other-than that which you give it, and existence has no
meaning beyond itself. €The search for purpose or meaning will always fail. € Howev
er, the search for life s possibilities by the serious student, begins and ends wi
th real conceptual and intuitive understanding of the present moment, and begins
and ends with real meaning and real purpose in the present moment, and arises a
new in every present moment. €Seek to conceptually and intuitively understand the
possibilities for your life: possibilities is the key word to remember. €God s Desig
n provides that a human being can seek, and can be Given, absolute and perfect i
nsight into life s possibilities. €That itself is a possibility, and is certain to m
anifest in reality if one hungers and thirsts for Grace and understanding.
€
Notice how the idea of possibilities denotes potential, divergence, exploration, a
dventure, and greater personal freedom. €In contrast, see how the notion of seeking
purpose or meaning through a single, future, end-all and be-all event or destiny
, creates a sense of pre-determination, predictability, constriction, narrowness
, routine, drudgery, and near-enslavement. €Moreover, realizing that the purpose o
r meaning may never be discovered, adds a sense of hopelessness and darkness to
an already difficult life. €People want to make sense of it all , but they cannot do
that until they understand life s possibilities , and until they realize that the
possibilities are part of God s Show, and that they are Given free-choice in how t
hey participate in the possibilities of His creation. €
€
So, what are the possibilities for a human life? €You have an innumerable number o
f specific possibilities for your life, and you can choose many of them in a lif
etime. €Consider the tremendous diversity among the lives of individuals across th
e planet. €However, there are only two general possibilities or directions in life
, and under which all specific, more-superficial possibilities can be classified
. € The two general possibilities or directions for your life, are to live either
nature s way, or God s Way. €Within the one arena of nature s way of life, you have many
, many sub-possibilities . €That is to say, the natural life can look very different
on the surface, from person to person. €The societal, cultural, professional, dome
stic, and relational circumstances can vary greatly from person to person. €But, r
egardless of how the life looks on the surface, every person who embraces the na
tural way, which is the masses, is essentially living the same natural way of se
lf-protection, self-feeding, and self-filling. € More specifically, the natural li
fe is that of protecting, feeding, and filling self, by seeking one s own survival
, pleasure, and vanity. €Those are your, the ego s, three specific needs: survival,
pleasure, and vanity. € The natural, egoic way is a Godless life, whether it is ca
lled ordinary, religious, or spiritual, and has nothing to do with God or His Wa
y of Freedom. €If you do not choose God s Way, then you are necessarily choosing nat
ure s way. €Your adolescent sense of independence and vanity does not like to hear t
hat news. €God s Way is also singular, in that it is essentially the same for every
follower. €Even though the gross-level personality and ordinary life of each follo
wer may look very different on the surface, every follower who has intuitive und
erstanding is living the same essential Way of Freedom.
€
The living human nervous system and body is the only part of nature that has the
possibility for the True Incarnation of God, for True God-Realization, True Fre
edom, True God. €You have life, and you have a natural and a Divine possibility; b
ut you cannot simultaneously pursue both. €The one Higher Life requires life, and
Unfolds here, in your very life. €God has nothing to do with the dead, for they no
longer exist. €God is first about life, and then about the one Higher Life. €Withou
t life, there can be no Life.
€
Remember, you are here to live, and you have no specific purpose (unless you giv
e yourself one), but you do have two general possibilities. €Your body, your life,
and the Earth are not stopping-off places, on the way to somewhere else. €And you
, as a separate being, do not survive your physical death. €Life, and its present
natural and Divine possibilities, are sufficient unto themselves. €These facts are
among the most difficult for even serious seekers to accept, for three reasons:
a.€€€€The Natural Need For Survival - The ego s need for survival, your need for survival,
can influence the mind to not accept death literally as death. €Instead, the egoi
cally-controlled mind prefers to think of death as a mere transition , and religiou
s and spiritual teachings have been created or perverted to satisfy that prefere
nce. €Death is indeed a transition, yet that transition is not that of going from
one form of existence to another, but is a transition from existence to non-exis
tence. €Moreover, the entire human life-cycle, is that of going from non-existence
, to existence, and back to non-existence. €If this news is disconcerting, conside
r this question for a moment: Prior to your birth, did you have a problem with non-e
xistence? €Know that the after-life , and the pre-life , are identical. €The need for sur
ival causes the mind to create or accept belief-systems which promise life after
bodily death, even at the expense of truth.
b.€€€€The Natural Need For Pleasure - The ego s need for pleasure or happiness, your need
for pleasure, and your past and present continual state of suffering, and the fa
ct that no one else is observed to be very happy, cause the mind to erroneously
assume that happiness must be coming later-on . €And, since most people can neither i
magine nor have experience that Perfect and Perpetual Bliss can be Realized now
in Human Form, then many people erroneously conclude that Happiness must be reali
zed after bodily death. , perhaps as a spirit in the afterlife . €The need for pleasure
r happiness causes the mind to create or accept belief-systems which promise hap
piness after bodily death, even at the expense of truth.
c.€€€€The Natural Need For Vanity - The need for vanity causes many people to want to fi
nd worth or a Higher Purpose for their suffering and difficulties. €They are compe
lled to erroneously believe that their suffering and adversities must be because
of, or connected to, something greater now, and that their sorrow and problems
must be leading them to, or preparing them for, something greater later-on , in the
afterlife . €The need for vanity and personal worth causes the mind to create or acc
ept belief-systems which promise to make it all worthwhile after bodily death, eve
n at the expense of truth.
€
So, the ego s need, your need, for survival, pleasure, and vanity, can easily comp
el the mind to reject the idea that one s personal life is temporary, and to creat
e or accept teachings which promise an afterlife or reincarnation. €However, God s T
eaching of Freedom is not confined to the nevertheless important recognition of
ordinary human life as wonderful and sufficient unto itself, but is always Point
ing to the Highest Way of life, and to thereby Realize That which is Life.
€
Even if a person is not deeply interested in realizing a life founded in God and
His one Way of Freedom, then, by understanding that this is his life, he will n
evertheless be more present and focused in life, and can at least learn about ac
cidental and karmic laws, forces, and operations, and can live accordingly. €He wi
ll thereby be far more successful, and will have far fewer difficulties, in this
his only life. €As you continue your study, you will understand more about why fo
rgoing your psychosis, including the afterlife psychosis, and being more present
in life, are also important for Growth.
€
As told in Matthew 22:32, Jesus Said, God is not the God of the dead, but of the
living. . €And, in Matthew 8:22, He Beseeched them Saying, Follow Me; and let the dea
d [or those who are physically living but are dead to God and His Way] bury thei
r dead. . €Of course, you will most likely never hear religious or spiritual leaders
address these quotes. €But, if they do, they will twist and distort the obvious m
eanings of these verses to fit their own egoic needs and false ideas about life
and death. €
€
The human body is not a hindrance to Spiritual Growth, and is not a temporary st
opping-off place, but is that in which you live your life, and is that through w
hich Growth Unfolds. and through which the Absolute, the Transcendental, the Fou
ndation of existence, completely and perfectly Incarnates. €The human body is the
vehicle which allows the Goodness of God to exist in His creation. €God Beautifies
and Uplifts His creation through a human body.
€
Most people will choose nature s way, and they have that God-Given right. €God does
not Impose Himself and His Way, where He is not wanted. €However, you have the mos
t marvelous Opportunity before you, and it seems wise not to waste it, if you ar
e tiring of the isolation and torment of the natural way. €I am here Offering you
the one Higher Life, even in the very midst of your ordinary life. €You have the O
pportunity to at least be in a real relationship to God. €But, if you are deeply t
iring of the natural life of limitation and suffering, then know that The Way of
Freedom is available. €Every sincere follower will be in a real living relationsh
ip to God, and a few will deeply attempt to allow True God-Realization, True Fre
edom, True Incarnation, True God. €Until the Death of the separate consciousness,
a follower is necessarily in relationship to God, since there is him standing in
the Midst of God, and perceiving God from his separate state of individuality. €T
he follower is over here , and God is over there ; which constitutes a relationship to
God. €But, upon the sudden Dissolving of individuality, there is only God, while
the body yet lives.
€
A living human body is necessary for traversing The Way of Freedom, and for Inca
rnation. €Only a living nervous system and body can be Used by God for the Incarna
tion of Himself. €The idea of bodiless ascended masters or other-plane gurus is sheer
imagination. €And, being fully present in life, by forgoing one s psychosis, is also
necessary for real Growth to Unfold. €
€
But, the serious follower also learns that the body, and all that supports it, a
re not to be objects of clinging and preoccupation. €The follower learns that clin
ging is the subtle and gross action he is always doing, and that clinging is the
action that maintains his natural state, stuff, and ways of limitation and suff
ering, which are the state, stuff, and ways of individuality. €In fact, clinging i
s the natural way of limitation and suffering, of individuality. €However, he also
learns that asceticism, or withdrawal, or getting away from stuff , is contrary to
The Way of Freedom. €He gradually learns how not to cling to any thing of form, i
ncluding himself and his own mind and body, but while also not being averse to a
ny thing of form. €He sees that aversion, or withdrawal, requires first clinging t
o that to which he is averse, or that from which he is withdrawing. €He was once p
reoccupied with himself and all that sustains him, but they are no longer issues
and sources of anxiety, as he becomes carried by Faith and preoccupied with Rea
lizing Freedom.
€
Be an adventurer, an explorer. €Deeply investigate, consider, and attempt to live
The Way of Freedom. €Be not like the masses, but take the risk in this, your only
life, yet while relinquishing your attachment to life and all that supports it. €G
od will Lead you, Sustain you, Purify and Change you along The Way of Freedom, u
ntil only He remains. €The Way requires life, but is always about Freedom in the v
ery midst of existence.
€
The Way of Freedom Allows Real Love, but Does Not Cling To It
The Teaching may at times challenge the mental faculties, or may seem too intell
ectual to some readers. €However, I use the mind to Lead the reader to that intuit
ive understanding which transcends but informs the mind, and upon which the real
living of The Way is based. €
€
The Way of Freedom is not a mind-only Path, and is far from sterile and cold. €The
Way involves the entire being and life, and is mainly always about God. €The Way
of Freedom is not sterile and cold, because The Way is always about God, and God
is certainly not sterile and cold.
€
One Quality of God s State and Presence is Love, real Love. €The love commonly found
in human culture and relationships is not the Love of which I Speak. €Ordinary hu
man love is mere investment, clinging, ownership, selfish expectation, and contr
ol. €Ordinary human love is no more than the feeling underlying the business-like
contract implicit within common human relationships. €The warm-fuzzy of ordinary h
uman love says, Let s be nice to one another, so that we can use one another to get
our needs met. . €Ordinary human love is, therefore, conditional and further-limiti
ng, and thus suffering-enhancing. €The Love of God, however, is Of Freedom, and is
Unconditional Goodness, Benevolence, Peace, and Bliss. €The Love of God asks noth
ing in return, and is Love for the sake of Love in a world bereft of God and His
Way.
€
God, His Love, and His Way of Freedom are not other-worldly, and are not away fr
om life and human relationships. €In €fact, God, His Love, and His Way Inform, Perme
ate, and Guide the entire being and life, including the relationships, of the se
rious follower. €It is the Pure Love of God that can Heal human hearts, minds, liv
es, and relationships. €
€
Upon Incarnation, God s Love is indeed Unconditional, however, His Response, Inter
vention, and Help are not without conditions. €Because of His Utmost Goodness, God
does not Impose Himself and His Way where He is not wanted. €God s Love Is Uncondit
ional, but for God to Help an individual, he must be truly and deeply inviting a
nd allowing God and His Way, through his sincere and deep attempting to walk The
Path of Freedom. €Out of Love, God does not capture followers, but Allows all to ch
oose or reject Him and His Way. €God can Love without Helping.
€
The popular idea that, because of His universal Love, God is equally Involved in
the being and life of every person, is simply false. €God is not like a human par
ent, who cares equally for the needs and wishes of his children. €To generate a fe
eling of connectedness and safety, people tend to ascribe parental attributes to
God. €However, the true follower learns to take full responsibility for his invit
ing and allowing of God, and does not sit passively waiting for God to Heap Bles
sings upon him. €God s Love Allows every person to choose Him and His Way, or not. €An
d, people are Recognized by God as choosing Him and His Way, when they are truly
and deeply attempting to live His Way of Freedom. €People may live any way they c
hoose, but they should not expect God to Run to their aid when egoically-unpleas
ant accidental and karmic events unfold for them. €If nature is your lord and mast
er, then, realistically, you should look to nature, and not God, for the little
aid and comfort it can provide.
€
The real Love of God can bring a sense of Fullness, Peace, Contentment, and Ligh
t to the follower. €It can also profoundly Change his mind and heart, and can caus
e him to act according to that Love in his interactions with others. €God s Love can
make him feel and act better. €However, the advancing follower remembers to not b
ecome attached to any feeling-state, even including the Love of God. €God s Love is
simply a Quality of God s Presence in three-dimensional space, and that Presence i
s Given to the follower Through the Incarnation, and is not generated or owned b
y the follower. €Clinging is clinging, and even trying to cling to God s Presence ma
intains and strengthens the state, stuff, and ways of limitation and suffering. €T
here is no Higher clinging; all clinging is of the natural way, even the clingin
g to God. €All clinging shuts-out God, and the attempt to cling to God shut-outs t
he very God to which one is trying to cling. €The reader is perhaps closer to unde
rstanding why I use the phrase allow God , when describing the follower s Sacrificia
l and Faithful participation in The Way of Freedom.
€
Spiritual paths and practices involve generating, clinging to, and wallowing in,
various experiences and feeling-states. €The Way of Freedom is, however, no spiri
tual path or practice. €The Way allows real Love, but is always about Freedom in t
he very midst of existence and relationships. €Love is a Quality of God, but from
the follower s perspective, God is most essentially Freedom, so His Love should no
t be confined or perverted by clinging, preference, or aversion.
€
The Way of Freedom Is Always
Mainly About True God and True Freedom
The above facts about life and love are indeed important considerations for the
serious seeker. €Physical human life is required to live the Higher Life and to Re
alize God. €And, the real Love of God, which is allowed by living The Way of Freed
om, is the only answer for the hell created by natural human culture and relatio
nships. €But, The Way of Freedom is always pointing to God and the Realization of
Him which is Freedom, and not to any panacea that merely satisfies the ego's imp
ulse for clinging, self-protection, and self-feeding. €The Way of Freedom does not
seek to cure human culture en masse, but seeks to allow Life, Love, and Freedom
to Incarnate Into the world, only Through those minds and bodies that invite an
d allow God to Incarnate. €God does not impose Himself, so the follower must invit
e and allow Him through Sacrifice, Faith, and Prayer.
€
Moreover, The Way of Freedom will never be popular, because it and only it under
mines the natural way of clinging, self-protection, and self-feeding with which
the ordinary, religious, and spiritual masses are enamored. €If you see throngs of
people involved in a particular spiritual or religious teaching, you can be ass
ured that the teaching is not The Way of Freedom. €(However, simply because only a
small number of people are students of a specific spiritual or religious teachi
ng, is not necessarily an indicator that The Way is being taught there. The Way
of Freedom is equally absent from both large and small spiritual and religious g
roups.) €
€
Foundational Principle One offers a conceptual description of True God and His W
orkings In creation, and explains why God is the Foundation of The Way. €In contra
st to the follower s state of individuality, which is limitation and suffering, Tr
ue God and True God-Realization are seen as Freedom. €The Way of Freedom is the on
e Path, the one Way of living, that allows the gradual and sudden unfoldment of
Freedom In and Through the follower s mind and body. €I often refer to the follower s
increasing realization of Freedom, as his realization of greater freedom . €We cannot
say that Perfect Freedom (with a capital f) is Realized increasingly or gradual
ly, but only suddenly in the very moment of True Ego-Death. €Therefore, greater fr
eedom (with a lower-case f) is appropriate when discussing the gradual and incre
asing peeling-away of all that prevents God.
€
The idea of greater freedom which permeates My Written and Spoken Teaching, is ind
icating the ever-Decreasing state, stuff, and ways of limitation and suffering,
which are realized by all true followers. €It is easier for a follower to recogniz
e that which is not Freedom. €That which is totally natural cannot perceive or und
erstand the only Unnatural. €Therefore, the definition of greater freedom hinges upo
n the stuff followers can see and understand, and upon that with which they are
most familiar: the state, stuff, and ways of limitation and suffering.
€
What exactly is True God-Realization, True Freedom, or True Incarnation? €And, wha
t exactly is it about a person that prevents God from being Realized, or Incarna
ting? €First consider that which prevents God. €As with all your study of The Teachi
ng, you may want to read slowly and carefully.
€
If you have spent time on the spiritual circuit, you have heard many and varying
ideas about the term ego . €You have been taught a myriad of false and conflicting n
otions about egoity. €You probably have the vague sense that the ego is somehow bad
for your spiritual development. €The Teaching of Freedom does not ascribe value ju
dgments regarding egoity, but simply recognizes and explains egoity to be the li
mitation of individuality that prevents God. €Egoity is not bad or good ; it is simply
that which prevents God.
€
What exactly is the ego? €Many spiritual teachings state that the ego is simply an
illusion. €That is obviously not true, because, if that were true, then all that
would be required for God-Realization would be to recognize and see through the
illusion or psychosis of egoity. €The seeker would only need to see the difference
between a thought that represents fantasy, and a thought that represents realit
y; and God would be Revealed. €If that were the case, a mediocre psychotherapist w
ould be able to lead anyone to God-Realization in less than fifteen minutes. €The
fact is that you do exist, but if you are thoroughly convinced you do not exist,
then you probably need more help than a mediocre therapist can provide.
€
The fact that the ego indeed exists, that you exist, implies the next important
point. €Most spiritual teachings and many therapies, express the idea that, You hav
e an ego. , or Your ego makes you do this. and Your ego makes you do that. . €The ideas
ndicate that the ego is separate from you , when, in fact, you most essentially
are the ego. € You do not merely have an ego; you most fundamentally are an ego. €At
the mental-core, at the deepest seat of consciousness, you most essentially are
an ego. €The ego is not an illusion, and is not a thing you have, and is not mere
ly vanity or pride, and is not an action you are doing, but is you .
€
The ego is the island of separate consciousness. €It is the most core-level place
of human limitation, individuality, and separate consciousness. €The ego is you ,
and you reside at the mental-core, as the individual consciousness. €You accuratel
y feel yourself to be limited and separate, and you are now, at this very moment
, looking out upon the world from your place of individuality. €There is no place
within where you can go, and, from there, stand-back and view the ego. €Wherever y
ou go, you are already there. €The ego, or the island of separate consciousness wh
ich you are, is the most core-level place of you , and is not what you have . €The
ego is your most core-level place of separation, and is the place from which yo
u are now perceiving, negotiating, and manipulating the world. €From the core-leve
l place of separation and individuality that you are, you correctly perceive and
think: I am over here. and That is over there. . €
€
Some people have the idea that the ego is merely the sense of vanity, pride, sel
f-importance, or arrogance. €That notion is also incorrect, even though one of the
three egoic needs or impulses is vanity. €The ego has the need for vanity, and co
mpels the mind to create or seek vanity, but the ego is not, in and of itself, v
anity.
€
You are not an illusion, and the ego is not separate from you, and is not merely
vanity or pride, and is not an action you are doing. €The ego is you, and you res
ide at the core of the brain-mind as the island of separate consciousness. €You ma
y feel yourself to also be the mind and body, but that is due to the process of
clinging and mental identification. €Nevertheless, you are, most essentially, the
ego.
€
So, does the ego play any specific role in the life, or is the ego merely the st
atic and core-level place of separation and individuality? €The ego itself does no
t engage any form of thinking, movement, or action, and is, in that sense, stati
c. €However, the ego is far from being a dead lump, in that it provides a powerful
impulse which drives the mind of an individual to think, move, and act. € The ego
does not think, move, or act, but provides powerful impulse . €The key word to re
member is impulse . €Also remember that the ego provides impulse to the mind , and
it is the mind that thinks, moves, and acts, on the subtle level. €The mind then
dictates the actions of other subtle aspects of the selfhood, as well as the phy
sical body. €(The relationship between ego, mind, other subtle aspects of the self
hood, and body, is explained as this Book unfolds.)
€
What kind of impulse does the ego transmit to the mind? €The ego s constant impulse
is to be protected, fed, and filled. €That is what you, the ego, are about, in eve
ry moment of your life. €You always have the impulse for self-protection, self-fee
ding, and self-filling, and that is the impulse you are always transmitting to t
he mind. € The impulse for self-protection, self-feeding, and self-filling, manife
sts as your need for survival, pleasure, and vanity. €You are always generally abo
ut self-protection, self-feeding, and self-filling; and, to protect, feed, and f
ill self, you are always specifically seeking your own survival, pleasure, and v
anity. €The ego is the individual, and is the driving, motivating force behind the
subtle and gross actions of an individual. €Your specific subtle and gross action
s, are that of seeking survival, pleasure, and vanity. €(Your most fundamental act
behind all other actions is that of clinging: first clinging to self, and then
clinging to all that supports, feeds, and fills self. €Clinging is a recurring the
me in The Teaching of Freedom, as well as the the ego s impulse for self-protectio
n, self-feeding, and self-filling, which manifests as seeking survival, pleasure
, and vanity.)
€
The ego does not think or act, but provides the impulse which drives the mind, a
nd the entire being and life, of a natural person. € But, the ego has another impo
rtant role: the ego also generates a certain natural energy, which I term self-en
ergy . €Self-energy radiates from the ego itself, and permeates and pervades the bra
in-mind and body. €Self-energy also extends beyond the body to varying distances,
and assumes the general shape of a cocoon around the body. €The aura around a person
is simply this cocoon of self-energy. €The cocoon or aura of natural energy which
permeates, pervades, and surrounds the body, is not God s Presence or God s Energy,
and is not an eternal soul or spirit of a person, but is simply a natural energ
y the ego generates. €Many spiritual-types also like to think that kundalini is eith
er God or some form of God-related spiritual energy, when, in fact, it is simply
the same natural energy generated by the ego. €When they attempt to move and enjo
y their kundalini , or seek to see lights or hear sounds, they are merely meditatin
g on, and wallowing in, their own energy-stuff. €On the other hand, The Way of Fre
edom does not involve any form of meditation on self, self-energy, mind, or body
, but is not averse to self, self-energy, mind, or body. €The Way does not seek or
avoid any experience. €The Way of Freedom is also not about self-manipulation, or
any form of self-protection or self-feeding. €In fact, The Way is contrary to you
and all that you naturally tend to do.
€
Does self-energy have specific functions, or is it just a static energy? €Self-ene
rgy is not static, but is life, and is in constant motion. €Self-energy is the fue
l of an individual s mind and body. €Self-energy is the energy of the mind, and is t
he substance of which thoughts are made. €Thoughts are merely subtle forms in the
mind, and are often termed mind-forms . €Self-energy also keeps the body of an indivi
dual alive, in addition to ordinary gross-level nutrition (food and water).
€
But, self-energy has other functions. € Self-energy does much of the work on behal
f of the ego. €The ego does not move or work, but has a blind impulse to be protec
ted and fed. €The ego sends that impulse to the mind. €The mind then directs self-en
ergy in specifically how to do the work for the ego. €Self-energy is enlisted by t
he ego and mind, to do much of the work of protecting and feeding the ego. €The ba
sic facts contained in this paragraph are important to remember.
€
The layer of self-energy that permeates, pervades, and surrounds the mind and bo
dy, has the general shape of a cocoon. € The main and pervasive action of self-ene
rgy is that of clinging: clinging to self-ego, and clinging to all that protects
and feeds self-ego (which is mind, body, externals, and other people). €I often r
efer to the entire package of ego, self-energy, mind, and body, as the selfhood .
€
But, within that single cocoon of self-energy, self-energy assumes various sub-sh
apes , and the main work of each sub-shape of self-energy is still and always that
of clinging. €Attention and desire are two main sub-shapes assumed by the layer o
r cocoon of self-energy. €Attention and desire are only about clinging, and are ne
cessary in the life of an individual, for him to achieve and maintain ordinary-f
unctionality. €The layer of self-energy has other sub-shapes and sub-functions, an
d those are explained as this Book unfolds. €But, even they are also mainly about
the work of clinging, on behalf of King Ego. €The ego sits; and self-energy clings
to stuff on behalf of the ego, and brings stuff back to the ego, all to protect
, feed, and fill self-ego.
€
What does all this information about ego and self-energy, have to do with The Pa
th? € The ego itself, and the cocoon or layer of self-energy, are that which preve
nts God. €The ego and self-energy are the barriers which prevent God from being Re
alized by the mind and body, and prevent God from Incarnating Through the mind a
nd body. €The ego is core-level individuality, and is thus the primary and most po
werful barrier to God. €Self-energy is another strong obstruction, but is second i
n its power to obstruct God, and is thus the secondary barrier to God behind the
ego itself. €The ego is also primary , or core-level, to the life of individualit
y, and is the most powerful obstruction to God and His Way. €Self-energy is also n
ecessary and powerful in the life of individuality, but is secondary in its impo
rtance, and in its ability to prevent God. €For these reasons, I often refer to th
e ego itself as primary egoity , and self-energy and its actions as secondary egoity
or the secondary layer of self-energy . €No primary layer of self-energy exists, but th
e single cocoon of self-energy is termed the secondary layer of self-energy becaus
e it is secondary egoity, and is secondary to the ego itself in its ability to p
revent God. €The mind and body are not necessarily barriers to God, but the ego an
d self-energy are always obstructions.
€
The ego, and the cocoon of self-energy, are limited and of form. €The ego, and the
cocoon of self-energy, also have the qualities of suffering . €Primary and second
ary egoity are limitation, and have the qualities of suffering. €Moreover, not onl
y are they inherently limitation and suffering, but they also prevent the Unlimi
tedness and Bliss of God. €For these reasons, I often refer to the ego, and the co
coon of self-energy, in a generic sense, as limitation and suffering . €
€
At the core, you are primary egoity. €Your subtle and gross actions are secondary
egoity. €And both primary and secondary egoity are limitation and suffering. €In lig
ht of these facts, I often refer to the ego, or primary egoity, as primary limit
ation and suffering , and the secondary layer of self-energy and its actions as se
condary limitation and suffering . €Primary and secondary egoity, or primary and sec
ondary limitation and suffering, stand in stark contrast and opposition to God,
because God is without limitation, and does not have the qualities of suffering.
€
God is Given to the being and life of the follower via Incarnation. €The ego and s
elf-energy prohibit God from Impacting from without, and prevent God from Coming
-Forth from within and Radiating to infinity. € But, during and after Meetings wit
h the Incarnation, and in spite of the follower, much self-energy is Burned, and
the ego itself is Weakened. €While God Does His Work of Purification and Change,
the life of the follower is to cease maintaining and reinforcing the ego and sel
f-energy, through Sacrifice, Faith, and Prayer. €It is the long-term and ongoing W
ork of God to Weaken the ego, and to Purify self-energy while the follower decre
asingly creates more, and it is the final and sudden Work of God to Dissolve the
ego itself as the follower starves it. €(True Ego-Death is not temporary or parti
al, but is the permanent and complete turning-about in the deepest seat of conscio
usness.) €God s Work also involves certain Changes within and without. €God s Work of Pu
rification and Change in the follower s being and life, is discussed in detail as
the Book continues.
€
Always remember, the body is indeed limited and finite, but the body is not nece
ssarily a contributor to the subtle but powerful suffering of egoity. €And the bod
y, in and of itself, does not prevent God. €The living Body of the Incarnation is
evidence of those two facts. €Nevertheless, many spiritual teachings treat the bod
y, and the entire internal and external world of form, as an enemy to God-Realiz
ation and Happiness. €However, it is the subtle state, stuff, and actions of egoit
y that prevent God, and that are the essence and root-causes of suffering, and n
ot any thing of form within or without. €The body is simply and usually a gross-le
vel participant in the egoity which exists and acts on subtle levels, and the bo
dy simply feels the suffering-qualities of the subtle state, stuff, and actions
of egoity. €The physical pain that is caused only by physical disease or discomfor
t, is not the suffering of egoity. €The suffering of egoity is always present, whe
ther the body is healthy or not, and whether the individual is conscious of his
perpetual egoic suffering. €The body can only indirectly contribute to the strengt
hening of egoic suffering, and only then if it is used as a tool for egoity, whi
ch is the case for the masses. €In other words, the body can never create egoic su
ffering, but can only indirectly contribute to its reinforcement, by being a too
l for the exercise of subtle egoity on a gross level. €That which you feed and exe
rcise becomes more powerful.
€
The reader now has a general understanding of that which prevents God. €But, what
exactly is True God-Realization, True Freedom, or True Incarnation? € True God-Rea
lization, or True Freedom and Incarnation, is, most essentially and fully, God H
imself. €That statement is not to be interpreted as nebulous or poetic, but is the
real and deepest truth of the matter. €It is an inherent limitation of the human
mind, to consider God and God-Realization in terms of itself, and according to i
ts ability to process only the three-dimensional world of space, form, boundary,
and natural systems and events. €The follower cannot comprehend God, but can only
have very small and partial experiences of Him, so he cannot comprehend or imag
ine what True God-Realization and Incarnation would be like in the case of his m
ind and body. €Words have little value in describing God, and can always only be g
rossly inadequate pointers. €But, let it be known that God is not you, and is noth
ing like you, and cannot be confined or molded to fit your limited world, mind,
ideas, experience, or actions. €God cannot be perverted into your own small, natur
al image. €(All experience is limitation and is, therefore, not fully God, even an
experience of God s Presence is an infinity away from being only and fully God. €In f
act, the reader discovers that the very process of experience, and avoiding expe
rience, are part of the clinging-work of self-energy, and also prevent God.)
€
Perhaps mentioning some ideas which represent that which God-Realization is not
, would be most helpful. €True God-Realization, True Freedom, True Incarnation, is
not a replica, limited modification, or graspable form of God. €True Realization
is not an approximation or finite version of God. €The Incarnation is not an inter
mediary between God, and the nature God then Pervades. €The Incarnation is not a c
hannel for God. €True Realization does not mean that you are Enlightened or Awaken
ed. €The Incarnation is not seeing, experiencing, or Realizing God. €True Freedom is
not a standing-back and looking at God. €You also do not see lights or hear sound
s, but the very process of experience ceases. €In True Realization, True Freedom,
True Incarnation, you are not being or becoming God. €You are not a bigger, more p
owerful, more intelligent, or blissful self. €You do not become free, infinite, pu
re, blissful, and light, but you Dissolve in Freedom, Infinity, Purity, Bliss, a
nd Light. €True Realization, True Freedom, True Purity, True Bliss, True Light, Tr
ue Incarnation is God, and is only God, and is fully God. €True God-Realization, T
rue Freedom, True Incarnation means that God is fully here in creation via a Hum
an Body, and means that the State and Mind of the Incarnation are not other-than
the Ungraspable State and Mind of the Undying God. €The Body of the Incarnation i
s also God, but God is certainly not only that Body.
€
The Freedom of God is not the typical sort of freedom which is discussed in poli
tical, social, economic, therapeutic, religious, or spiritual terms. € The Freedom
of God does not imply the personal ability to move from one place to another wi
thout interference, or the right to live your life as you choose as long as othe
rs are not harmed in the process. €Those types of freedom are no more than ordinar
y political, social, and personal freedom, but are, nevertheless, far better tha
n the alternative: tyranny. €However, in God s State of Freedom and All-Pervasivenes
s, no individual exists to move from one place to another, even though the Body
moves from place to place. €God is already there, and there, and there, prior to,
and including, all movement. €
€
To many spiritual-types, having spiritual freedom means that you have the abilit
y to move freely between various planes of existence , either now or in the afterlif
e . €This idea is no more than another delusional strategy devised to assure people th
at Death is a mere transition, and does not really mean that you die. . €To them, spi
ritual freedom also implies that If you are free enough, then you will not have t
o come back to this horrible plane of suffering and darkness. . €Yet, the follower s
oon understands that seeking such spiritual freedom, merely reinforces the inves
tment in oneself, and the constriction of oneself, and the bondage to oneself. €Fr
eedom does not reinforce individuality, but is present only when the self Dissol
ves while the body yet lives. €
€
Freedom also does not imply being dissociated and withdrawn from experience, so
that you stand as a disconnected and self-absorbed individual, unaffected by the
goings-on around you. €This sort of freedom is another typical implication of the
idea of spiritual freedom . €However, The Path is about Freedom in life, not Freedom
from life. €The Way of Freedom is not about withdrawing from any place, person, o
r object, but Unfolds in your very daily life. €Moreover, dissociation and withdra
wal shut-out the very God one professes to seek.
€
The Freedom to which I am always Pointing, is not other-than the one Infinite, A
ll-Pervading, and Most Essential State of God Himself. €God is Freedom, and is alr
eady All-Pervading, and can Move no where, since He is already and always every
where. €God remains Freedom, even while He Pervades and Permeates His creation, in
cluding the egoic being and natural life of the follower. €
€
The many explanations in The Teaching about egoity, are not to indicate that The
Way of Freedom is to make you even more enamored of you and your actions. €The di
scourses also do not imply that The Way is another means to protect, feed, and f
ill self. € My detailed explanations of egoity have one consistent purpose and the
me: to clearly reveal that which prevents God , so that you can passionately yet
effortlessly stop doing it. €The Way of Freedom, and True Realization, Freedom, a
nd Incarnation, are about God , and not self, even though the limitation and suf
fering of self drives the follower on to Freedom, so that his limitation and suf
fering will end while the body yet lives. €The ending of self, its stuff, its ways
, and its suffering, means the Realization and Incarnation of God. €God s Way of Fre
edom is not about Helping or Improving you, even though the follower and his lif
e are usually Helped and Improved along The Way, but is to make room for only an
d fully God. €God s Way is about God. €This is His creation, and His Movement is to In
carnate fully Into His universe of space and form. €It just so happens that God Us
es a Human Body, Through which to Move, Incarnate, and Shine Into and Throughout
His infinite creation. €God must Use a part of nature to Incarnate, or there coul
d be no Incarnation Into nature.
€
One creation, one existence, one universe, one nature exists. €Excluding science-f
iction, wishful thinking, imagination, and illogic, the serious student of life
concludes that no parallel or other universe exists. €If the universe is infinite
in all directions, how can any other universe exist? €Where in space would this un
iverse stop, and another universe begin? €Also, only one Creator, one God Exists. €No
race or committee of gods can be found. €The one Infinite God is the Creator and F
oundation of the one infinite creation of space and form. €Yes, there is one Creat
or and Foundation of existence. €We can call That God; the Name is indeed appropri
ate but inadequate.
€
It matters not what you believe or imagine God to be, or what you call Him. €He is
not a bearded man sitting off in another part of space, with his son and angels
at his side. €He is not a separate being made of light, floating around on another
plane of existence, taking care of the universe, and helping embodied and disemb
odied people. €True God, and True God-Realization, are not an experience of lights
, sounds, colors, energies, vibrations, feelings, emotions, enlightenments, awak
enings, samadhis, satoris, or any other altered states of consciousness. €True God
and True God-Realization are not experiences, even though personal, finite expe
riences of True God may occur as He, by Grace, Impacts from without and Springs-
Forth from within. € Nothing that is taught in the spiritual and religious communi
ties points to True and Complete God, and neither is it The Way of True God-Real
ization or True Freedom. €God is not like you in any way, and you cannot comprehen
d, imagine, confine, take-hold, or wallow in Him. €You also cannot be God.
€
However, God does occasionally Reveal Himself to humanity, through the process o
f Incarnation. €The one True God, and His one Way for humanity, can be known throu
gh His Incarnation. €God indeed has a monopoly on Himself and His Way, because He
is God, He is the one God, the one True God beyond human preference or imaginati
on. €He is not your friend or companion. €He is not for your use, convenience, or pe
rsonal salvation. €He is your God, your one True God, and His Love, Mercy, and Hel
p are beyond that of any human friend you have ever known. €He Demands nothing of
you, for He is no dictator, and has Given you the free-choice as to whether to a
llow Him or not. €If you choose Him and His Way, then He only Asks that you contin
ually relinquish that which prevents Him from Incarnating once again. €He will Do
the rest. €But, even then, you can choose to ignore Him and His Way at any time, a
nd withdraw back into the self-protection and self-feeding of the natural life. €
€
The one Higher Life, the one Highest Love, True Freedom, and True Happiness are
your Highest and most Beautiful Possibility. €If you even slightly understand The
Way of Freedom in contrast to the natural way of self-protection and self-feedin
g, you are now one of a relatively small number of people who have the choice be
tween nature s way and God s Way. €The ordinary, religious, and spiritual masses do no
t know of Me and My Way, and do not want to know. €The masses have no choice, and
want no alternative, but to live out their days fully integrated into nature and
its way of self-protection and self-feeding, which also only maintains and rein
forces their state of limitation and suffering. €
€
I am here once again to Tell those few about Me and My one Way of Freedom. €I also
fully Give Myself and My Way through this process of Incarnation. €I am Teaching
and Giving True God and True Freedom. €I Am That which I Teach and Give. €Only God c
an Give God and His Way. €I am here, but only a few will seek to Know Me as I Am. €
€
Everything Is Real, But Is Not The Ultimate Reality
Much discussion occurs on the spiritual circuit about the illusory nature of all
things , essentially saying that all creation is simply an illusion, and does not
exist. €That idea is simply preposterous, and causes much harm to the minds and li
ves of those who try to live accordingly. € However, many spiritual-types like the
idea that Life is an illusion. , because it helps to withdraw and distract them fr
om their internal suffering, and from their external problems, and from the many
problems and depravity the world faces. €It also relieves them of personal respon
sibility for their lives and for their misdeeds. €Yet, they do not, and cannot, ac
t as if life is an illusion, they cannot act according to Freedom, because life
is in fact not an illusion, and because of the clinging to that which is real th
at they must do by their very nature, and because they know not The Way of Freed
om.
€
All that can actually be perceived with the senses is real. €All of space and form
is real. €You, your mind, and your body are also real. €If they were not real, you
would have no inclination to tend to them. €If creation is un-real, if it is an il
lusion, then the spiritual teachers, masters, and gurus that propose the illusory
nature of creation , would also be un-real, and no reason would exist for them to
teach, or for you to engage them. €Yet, they teach, and they want your attention,
your mind, your money, and your time. €They are also often the worst of creatures
. €Spiritual teachers, masters, and gurus should decide if creation is real or un-
real, and then let their teachings and their actions coincide, at least in that
regard. €Either teach that creation is real, and act no differently than they now
act, or teach that creation is an illusion, and go quickly into a vegetative com
a, and let the body die. €Either way would show at least a small degree of princip
le, intellectual honesty, and integrity, all of which are sorely lacking on the
spiritual circuit.
€
Some spiritual-types may say that the many spiritual teachers, masters, and guru
s are trying to wake us up from the illusion . €But, if that were the case, no extens
ive teaching would be required, except to show the difference between psychosis
and real experience. €The average person would require only five to ten minutes of
sound teaching, to be thusly awakened . €No seminar, practice, or meditation would b
e needed. €However, True Freedom is not a perception or experience, but is not oth
er-than or less-than the ungraspable State of God. €The eye never sees itself. €
€
All that can actually be perceived with the senses is real. €All of space and form
is real. €However, it is not the Ultimate or Highest Reality, and is not the Most
Essential or Foundational Substance of all existence. €God is the Ultimate Realit
y. €But, to the mind of the ordinary, religious, or spiritual person, nature is th
e Ultimate Reality , because the mind is in resonance with the things and ways of n
ature, and is being impacted by nature, and is at home in nature. €The mind of the o
rdinary, religious, or spiritual person knows only nature, knows only empty spac
e and the overpowering tangibility of self, body, mind, objects, and others, the
refore nature is the Ultimate Reality to him, and the idea of God is only that, an i
dea. €God, or the Ultimate and Highest Reality, is not up there or out there or away f
om here , but is the very Essence and Foundation of the infinite creation of space
and form. €The Creator is necessarily Higher than the creation, therefore, the cr
eation is not equal to, or greater than, God.
€
Some spiritual-types, and many radical environmentalists, worship the nature wit
hin and without as if it were God, but it is not. €Spiritual-types and radical env
ironmentalists are nature, and are of nature, and all they see and know is natur
e, so nature is indeed their god and Highest Reality . €Yet, nature is the god of the
masses, and not just some spiritual-types and environmentalists. €Even the atheis
ts have a god, they too have a lord, and his name is Nature. €The masses are of na
ture, and are completely natural; and have no choice and want no choice, but to
be driven by the nature within and without to do nature s bidding. €Nature is not Go
d, and God is not nature, but, upon Incarnation, God Pervades and Permeates natu
re. €The nature within and without, all space and form, is real and is reality, bu
t is not the Highest or Ultimate Reality. €
€
I am not Offering any self-god or nature-god, nor am I Teaching any form of self
-worship or nature-worship. €My Teaching and Way are contrary to nature s teaching a
nd way of self-protection and self-feeding. €I am Offering and Teaching True God a
nd His one Way of Freedom.
€
Nature is real, all of infinite space and form is real. €God is also Real. €But, God s
Presence is far more Substantial and Tangible than nature, to the advancing fol
lower who is profoundly inviting and allowing Him. €
€
Freedom Includes Bliss, but The Way
of Freedom Does Not Emphasize The Bliss
You may have had very pleasurable moments in your life, you may have even consid
ered yourself to be happy at times, you may have taken some of the best drugs av
ailable, you may have had incredible sex, you may have had certain enlightenment o
r energy experiences, you may feel good, or you may just be a nice person, but, and
you may not like to hear this, your mind and body have never known the Perfect B
liss of God. €Does that statement sound presumptuous? €The fact that you are reading
this Book is the only evidence required of its truth. €If you had ever known the
Perfect Bliss of God, you would now be doing that which produced the Bliss, rather
than reading this Book. €Therefore, nothing you have ever done thus far in your l
ife, has given you the Perfect Bliss of God, not even temporarily.
€
You may not realize it, or you may not want to admit it, but you are reading thi
s Book because you are suffering. €If you were Perfectly Blissful, you would not f
eel drawn to read this Book, or any book about God, or possibly not any book unl
ess related to the service of others. €You would also not seek any form of enterta
inment (which is stimulation, self-feeding, and self-filling) or distraction. €You
would never be bored or uncomfortable. €Or, if you are a seeker of True God-Reali
zation or True Enlightenment, you are studying The Teaching because you are suff
ering, and you want to be Blissful. € Therefore, you are reading this Book because
you are suffering, and you want to be either entertained (stimulated, fed, and
filled), distracted, or eventually Blissful. €You are still enamored of the action
of self-feeding, and you want to be fed either stimulation or Bliss, or you wan
t to simply be distracted from the suffering. €Your motivation for reading this Bo
ok is not bad , but is merely a statement of fact, and is offered for the sake of u
nderstanding The Way Beyond your life of clinging, self-feeding, and distraction
. €All serious seekers look for True God-Realization because of suffering, and bec
ause nothing ordinary, religious, or spiritual has worked to alleviate, or satis
factorily lessen, or replace, or distract from, the suffering. €
€
If you are truly a serious seeker of God-Realization, you are reading this Book
because you are still looking for The Way of Freedom, even though you do not kno
w The Way of Freedom is That for which you are seeking. €If you were absolutely ce
rtain that any one path, or any combination of paths, that you have already foun
d, were capable of leading you to Perfect Bliss, you would not be reading this B
ook.
€
So, everyone is suffering, and everyone wants to be either stimulated, distracte
d, or Blissful. €But, The Way of Freedom does not offer you stimulation or distrac
tion. €To the contrary, The Way undermines the very processes of clinging, experie
nce, self-feeding, self-filling, and distraction. €However, we must acknowledge th
at The Way of Freedom does eventually include Bliss for the Mind and Body that i
s Used for Incarnation. €But, there is a very large price that few are willing to
pay: Faithfully, Prayerfully, and forever Sacrifice the clinging to any thing an
d every thing, including oneself, and including the mind and body that will be B
lissful. €
€
Even though True Realization includes Perfect Bliss, The Way of Freedom is mainl
y about Freedom, and not Bliss. €The Teaching focuses upon Life, Love, and Freedom
, and Freedom far, far above all else. €The Teaching does not emphasize the Bliss
inherent within Freedom. €
€
To promise you Bliss, would not only feed the state, stuff, and ways of individu
ality that you bring to Me, which is to feed the limitation and suffering that y
ou are, but would also be unrealistic . €The you that seeks to be fed Bliss and Po
wer, can never Realize Bliss and Power. €God s Laws of Life and Freedom are indeed P
erfect. €Can you imagine what an individual would do with Infinite Power and Infin
ite Intelligence, and while in a State of Perfect Bliss? €Upon True Ego-Death and
Incarnation, that Mind and Body are Vehicles for nothing less than God s Impersona
l State, Bliss, Power, and Intelligent Influence. €Yet, Freedom is Bliss and Power
, but with no individual to own or enjoy it.
€
I Attest: the Life of Freedom is infinitely Better than the limited and sufferin
g state, stuff, and ways of individuality. €Yes, the state, stuff, and ways of ind
ividuality eventually completely Dissolve, but the Reward for the mind and body ar
e Freedom and Bliss. € The Bliss must be acknowledged, but, with Grace-Given under
standing, the follower gradually relinquishes the very impulse, and subtle and g
ross actions, of clinging, self-protection, self-feeding, self-filling, and self
-reliance, including the need for personal, mental, or physical Bliss. €In fact, t
o try to cling to Freedom and Bliss, is to shut-out Freedom and Bliss.
€
Freedom is not less-than or other-than the Fundamental State of God. €Freedom is I
nfinite, Formless, and Impersonal Consciousness or Beingness, and is the State,
Presence, and Supremely Powerful and Intelligent Workings of God. €The Freedom whi
ch I am, which I Give, and which I Teach, is God Itself. €Perfect Bliss is inheren
t within Perfect Freedom. € The State of Personal and Perfect Bliss is Realized on
ly within the Context of Personal and Impersonal Freedom. €The State of Ultimate a
nd Unimaginable Freedom and Bliss, Permanently Exists Within and Through a Human
Form, but only upon the Grace-Conducted Death of the separate consciousness tha
t you now are. €Contrary to many spiritual beliefs, True Incarnation is necessaril
y Permanent and Complete: a Form Used for Incarnation does not alternate between
individuality and Egolessness, and is not less-than or other-than the God that
is Incarnating. €
€
The ordinary, religious, and spiritual lives are fundamentally no different from
one another, in that they are merely arenas for the same feeding and reinforcem
ent of egoity, and thus limitation and suffering. €Egoity is not only cloaked in t
he garb peculiar to a given religious or spiritual path or practice, but that pa
th or practice is actually designed to feed egoity in a subtle or gross manner. €R
eligious and spiritual paths and practices are not about the Lessening or Overco
ming of limitation and suffering, even though they may profess happiness as an o
utcome, but in fact feed and reinforce limitation and suffering. €Conversely, and
without compromise, The Way of Freedom entails the Grace-Accomplished Purificati
on or Burning-Away of the limitation of individuality that you are, and thus the
Ending of the suffering that you are and that you continually create; all while
the body yet lives. €The one Path is about the gradual Ending of the state, stuff
, and ways of individuality while the body yet lives, and is not about clinging
to, protecting, feeding, reinforcing, or improving the life of individuality.
€
To promise you Bliss would not only be unrealistic, but would also feed the very
state. stuff, and ways that prevent Perfect Freedom and Bliss. € God and His Way
contain no contradictions, and God does not Work against Himself. €Therefore, I Te
ach and Offer True God, and True God-Realization or True Freedom, but do not emp
hasize the Bliss, while yet acknowledging it.
€
You Cannot Fit God and His Way, Into You and Your Way
You are narcissistic by nature. €You live on the island of self, and, moreover, yo
u are the island of self. €You also see things and events as revolving around you,
and you perceive things and events as either existing for your use, or as undes
irable for your use, or in terms of how they may or may not affect you or those
you love. €You also perceive life through the filter of your own mind, according t
o your genetic and learned predisposition. €Your subtle and gross actions are alwa
ys that of adding to you and your life: adding experiences, ideas, knowledge, ob
jects, and other people. €
€
You are the self, the ego, and your perception, thinking, and actions are that o
f constant self-reference. €Your life is about you, your ideas, your knowledge, yo
ur preferences, your stuff, and your way of living. € Your life is also about cons
tantly adding to you and your way of life, and is about constantly integrating m
ore and more into you and your way of living. €Your life is also about protecting
you, and is about protecting your current experiences, ideas, knowledge, prefere
nces, plans, stuff, and way of living. €It is about protecting the experiences, id
eas, knowledge, objects, and other people you have already added to, and already
integrated into, you and your way of life. €You are also, by nature, self-reliant
.
€
You are about you and your way of living. €You are about the natural business of a
dding to you and your way, and integrating into you and your way, and feeding yo
u and your way. €You are also about protecting you and your way, and all that feed
s and supports you and your way. €And, you accomplish all this adding, integrating
, self-feeding, and self-protecting, by relying on yourself, by self-reliance.
€
However, take note of two key characteristics of all the stuff that you add and
integrate into you and your way. € New ideas, things, and people are beyond or out
side your small, isolated world of self. €New ideas, things, and people are also o
ther-than or different from you and your way of living. € But €the above two facts p
ose a problem for you: You need ideas, things, and people to feed and protect yo
u, and they are beyond and other-than you and your way of living. €Yet, your natur
e is not to submit or adapt yourself and your way of living to that which is bey
ond and other-than you and your way. €This is the crux of the problem: How can you
add and integrate them into you and your way of living, in order to use them, w
ithout submitting or adapting yourself and your way to them? € So, how do you solv
e the problem? €
€
Much that is beyond or outside you and your way, and much that is other-than or
different from you and your way, must be re-shaped by you in order to fit, and t
o be integrated into, you and your current way of living. €You must alter, re-shap
e, bend, and mold much of that which is beyond and other-than you, so that it ca
n be comfortably added and integrated into you and your way of life, and can the
reby feed and protect you and your way of living. €The answer, therefore, is simpl
e: In order for many new ideas, things, and people to be added and integrated in
to you and your way, you must try to alter, re-shape, bend, and mold them to fit
your current ideas, preferences, and way of living. €Simply change and adapt that
which is beyond and other-than you and your way of living, so that it can submi
t to you , and to your ideas, and to your way, rather than you submitting or cha
nging yourself, your ideas, and your way of living.
€
Some new ideas, things, and people already fit well into you and your way of liv
ing, so they require no fundamental change for you to add and integrate them int
o you and your way of living. €They are already compatible with you and your way. €H
owever, if they do not already fit, or if you cannot successfully modify that wh
ich is beyond and other-than you and your way, then you will reject it. €Your natu
re is not to submit or adapt yourself and your way of living to that which is be
yond and other-than you and your way. €Your strongest tendency is to seek that whi
ch already fits into you and your preferred way of living. €But, if a new idea, th
ing, or person does not already fit, you will either try to alter, re-shape, ben
d, and mold it to fit you and your way, or , if that cannot be accomplished, you
will reject it.
€
The above facts are not to suggest that you never adapt, submit, or compromise. €H
owever, your adaptations, submissions, and compromises are only very superficial
, and are allowed only within a very narrow range of possible behavior within th
at superficial layer. € Your adaptation, submission, and compromise with that whic
h is beyond and other-than you, are superficial in depth , and narrow in range .
€
What does that mean? €Your adaptation, submission, and compromise are superficial,
because they never reach into the depth and most essential foundation of you an
d how you live. €They are never allowed to go so deep, that they touch the core of
you, and are never allowed to interrupt your basic way of living. €
€
First , you never allow you , the separate consciousness or individual that you
are, to be threatened, harmed, deprived, or insulted. €You make sure that your ind
ividuality remains intact, fed, and respected. € You never adapt, submit, and comp
romise to a depth that completely denies you your basic egoic needs of survival,
pleasure, and vanity. €Moreover, the core-level state of individuality, and your
core-level motivation of survival, pleasure, and vanity, are not only never comp
romised, but are fed and protected by your superficial adaptation, submission, a
nd compromise. €You typically adapt, submit, and compromise to the superficial dep
th that you do, in order to get those needs met, and not for any altruistic reas
on. €Your flexibility is typically for the sake of getting your needs met, and not
out of total, or even partial, selflessness. €
€
Second , you never allow your basic way of living to be interrupted, by any adap
tation, submission, or compromise. €What is your basic way of living? €Clinging, sel
fish taking, and self-reliance, all for the sake of feeding and protecting your
survival, pleasure, and vanity. €Using self-energy, you cling to self and to all t
hat feeds and supports self. €You cling to self, and to all that is beyond and oth
er-than self, if that other serves one or more of your three needs. €Your subtle a
nd gross actions are also that of constantly taking, adding, and integrating int
o you, your mind, and your being, all the ideas, objects, and people that feed a
nd protect you. €You are always pulling-in to yourself, all the ideas, objects, an
d people that ensure your survival, pleasure, and vanity. €In any given moment, yo
u are doing that on both subtle and gross levels, or just on the subtle level us
ing self-energy and the mental process of perception and experience. €And, you rel
y largely on your own ideas, schemes, and efforts, in the ongoing process of cli
nging and taking for the sake of meeting your three needs. € You never adapt, subm
it, and compromise to a depth that completely interrupts your basic way of livin
g, which is clinging, selfish taking, and self-reliance in order to ensure your
survival, pleasure, and vanity.
€
Your adaptations, submissions, and compromises are superficial , because they do
not go so deep as to threaten your survival, pleasure, and vanity, and do not g
o so deep as to interrupt your clinging, selfish, and self-reliant way of life. €M
oreover, not only are your adaptations, submissions, and compromises superficial
, and not only do they not threaten your survival, pleasure, and vanity, but the
y are typically for the very purpose of feeding and protecting self.
€
Also, your adaptations, submissions, and compromises are narrow in range , becau
se your fear, and your clinging to the appearances and personal habits of your l
ife, will not allow you to engage actions that are beyond or other-than a very s
mall scope of possible behaviors. €You will typically go only so far to get your nee
ds met. €But, if great calamity or desperation were to befall you, you may find yo
urself acting in ways you never imagined.
€
In general, your strongest tendency is to look for ideas, objects, remedies, act
ivities, and people that already fit into your notions of how things should look
, and into your specific habits of living. €You are looking for compatibility. €If t
hey do not already fit, then you may try to make them bend, change, and submit t
o fit your ideas and preferences. €You will try to make them compatible. €But, you w
ill reject those ideas, objects, remedies, activities, and people that do not al
ready fit, or will not bend, change, and submit. €After all, you, by nature, are n
ot willing to adapt, submit, and compromise beyond a certain superficial depth a
nd narrow range. €Even when you do, it is still for the sake of self-feeding and s
elf-protection, and usually only when desperate. €Regardless of your delusions to
the contrary, you are extremely inflexible and unyielding; but you expect all th
e stuff and people you need and want, to fit, bend, or submit to you and to your
specific ways of living. €You want the world closest to you, which is the stuff a
nd people that you use for self-feeding and self-protection, to fit your ideas a
nd preferences of how it should look. €
€
New ideas, things, and people are beyond or outside your small, isolated state o
f self, and are other-than or different from you and your way of living. €For you
to be willing to add and integrate them into your life, they must either already
largely fit your ideas and ways, or they must bend, change, and submit to fit y
our ideas and ways. €However, if they do not already fit, or do not bend, change,
and submit enough to suit you, then you will reject them.
€
The implications of the above information are profound, for the serious seeker,
and for the true follower. €During your spiritual search, you gravitated toward te
achers, teachings, paths, and practices for which you already had a large affini
ty: those that already largely fit into your general mind-set of how a spiritual
teacher, teaching, path, or practice should look, operate, and feel . €You were will
ing to accept variations within a certain comfortable range, but a general good f
it or compatibility was required for you to embrace a specific teacher, teaching,
path, or practice. €Therefore, you completely rejected those that did not fit ver
y well, and from which you could draw no or few ideas or practices that seemed t
o resonate with your pre-existing ideas and preferences. €You were looking for yours
elf and your ways, to be reflected in the spiritual teachers, teachings, paths,
and practices you investigated. €Only when you saw yourself, your ideas, your pref
erences, and your ways largely reflected in a given teacher, teaching, path, or
practice, did you embrace it. € You have sought, added, and integrated only those
spiritual teachers, teachings, paths, and practices for which you already had a
large affinity, and have rejected or simply ignored all others.
€
A long-term spiritual seeker has added and integrated many teachings, paths, and
practices into his pot of self, and they have only reinforced himself and his g
eneral way of living. €He is an ego, a separate consciousness, and his general way
of life is that of clinging to self and to all that protects and feeds self, an
d self-reliance. €His actions are only that of clinging, which is observed as self
-protection, self-feeding, and self-reliance. €His state and actions are about pre
venting God, by merely being himself, and by clinging to self so as to protect a
nd feed it, and by relying on self so as to ensure his needs are met. €His delusio
ns about his spiritual status do not change the facts. €
€
Regardless of the superficial variations, every spiritual teacher, teaching, pat
h, and practice has offered him only another means to protect, feed, and rely on
self. €That which you exercise becomes stronger, and that which you feed thrives.
€The very subtle and gross actions of self-protection, self-feeding, and self-rel
iance, merely maintain and strengthen those same actions. €In other words, the nat
ural, inherent, and ongoing habit-pattern of clinging, taking, implosion, self-f
eeding, self-protection, and self-reliance, is reinforced by clinging, taking, i
mplosion, self-feeding, self-protection, and self-reliance. €Also, the core-level
self, or ego, that is protected and fed through those actions, is strengthened a
nd thrives. € His spiritual teachers, teachings, paths, and practices have only st
rengthened himself, and have only reinforced his natural, clinging, taking, self
-protecting, self-feeding, self-reliant, imploding, and constricting way of livi
ng. €His spiritual endeavors have actually taken him even further from the very Go
d he professes to seek.
€
But, the seeker also realizes another consequence of his years on the spiritual
circuit, and of adding and integrating spiritual paths that fit his ideas, prefe
rences, and natural way of living. €He indeed unwittingly strengthens his natural
mental habit-pattern of self-protection, self-feeding, and self-reliance, but he
also creates a damaging association of ideas in the mind. € Under the influence o
f his natural state and ways, and by reinforcing of his natural state and ways o
n the spiritual circuit, his vague ideas about God, and about seeking God, and a
bout a path to God, have become even more deeply associated with clinging, self-
protection, self-feeding, and self-reliance. €In other words, his in-born nature o
r tendency is to protect, feed, and rely on self. €Spiritual teachers, teachings,
paths, and practices merely provide more means to engage that which he is alread
y tending to do by nature. He walked onto the spiritual circuit already inclined
to seek a teacher, teaching, path, or practice that would help him protect, fee
d, and rely on self, and they sold him that for which he was seeking, and in a p
ackage that was at least close to his ideas, preferences, and general way of liv
ing. € He now, therefore, even more powerfully associates ideas of God and a path
to God, with his inherent state and ways of clinging, taking, implosion, self-pr
otection, self-feeding, and self-reliance. €Religion and spirituality are good com
merce, because they sell people that which they, by nature, already want and are
already doing, only wrapped in a religious or spiritual package.
€
However, the most damaging outcome for the serious seeker, of adding and integra
ting spiritual paths into himself and his way, and of his own in-born nature, wi
ll be realized if and when he happens to stumble across True God and The Teachin
g of Freedom. €God and His Way of Freedom do not nourish your natural, inherent pr
edisposition for clinging, self-protection, self-feeding, and self-reliance. €And,
unlike the spiritual circuit, True God and His Way do not offer you any means t
o do that which you, by nature, are already doing: clinging, self-protection, se
lf-feeding, and self-reliance. €God and His Way have nothing to do with the teache
rs, teachings, paths, and practices found on the spiritual circuit, as evidenced
by the fact that they merely offer you a variety of ideas and practices that on
ly exercise and strengthen your inherent subtle and gross actions of clinging, s
elf-protection, self-feeding, and self-reliance, which also reinforces your core
-level state of individuality. €
€
To the contrary, True God is opposite to your natural state of individuality, wh
ich is limitation and suffering. €God is Formless, Infinite, Blissful, and Supreme
Power and Intelligence, while you are the exact opposite. €And, His Way of Freedo
m is opposite to your constant actions of clinging, self-protection, self-feedin
g, and self-reliance. €The Way of Freedom is profound Sacrifice, Faith, and Prayer
, while your natural way is the exact opposite: clinging, self-protection, self-
feeding, self-reliance, and communication with only yourself or other aspects of
nature. €Me and My Way are opposite to your nature, and are opposite to the spiri
tual teachers, teachings, paths, and practices found at the spiritual trough; an
d I clearly illuminate the striking contrasts. €Nothing is more opposite than Me a
nd My Way, and you and your way. €Nothing is more opposite than Me and My Way, and
the thousands of spiritual teachers, teachings, paths, and practices. €Nothing is
more opposite than Me and My Way, and nature and its way. €
€
Nothing is more beyond and other-than you, than God. €No way of living is more bey
ond and other-than your way of living, than The Way of Freedom that God has Desi
gned for humanity. €Nothing is less like you and your way, than God and His Way. €No
thing is less familiar and less comfortable to you, than God and His Way. €All els
e in nature, including anything in the ordinary life, and any spiritual teaching
, teacher, path, or practice you may investigate, is far, far more like you and
your way, and is far, far more familiar and comfortable to you, than God and His
Way.
€
Furthermore, True God and His Way are un-compromising, in that they do not chang
e for any reason, including to fit the ideas, preferences, and ways of humanity.
€Also, no person, or nothing else, is capable of altering, modifying, bending, or
molding God and His Way to be other-than that which they are. € God and His Way a
re un-compromising, un-changeable, immutable, and, therefore, absolute.
€
If and when a seeker stumbles across Me and My Way, he is usually, and at least
initially, very much offended. €He is offended that The Teaching of Freedom is not
spiritually-correct, because it offers observable, logical, and valid criticism
of the natural life, and spiritual teachers, teachings, paths, and practices, b
y clearly explaining how they not only do not help the seeker Realize God, but h
ow they actually serve to prevent God-Realization. €He also reads in The Teaching
that all paths do not lead to God, and that, no, you cannot Realize God by your
own way or on your own terms. €He is told that he and his life are currently Godle
ss, and that he understands very little about God, himself, or The Way to Realiz
e God. €He hears that he is not already Enlightened, and that he is just a miserab
le, limited, selfish, mean, suffering creature. €He is asked not to be concerned a
bout an afterlife or reincarnation. €He is offered no congratulations. €Moreover, th
is person called Dava Prakasha says he is God and God Incarnate, and that the seek
er must be in relationship to True God via a True Incarnation in order to be und
er Grace and Grow. €How dare he. €It sounds as if Dava is either psychotic, or has k
nowingly fabricated a bold and brilliant means of self-promotion. €But, in a fleet
ing moment of weakness, he may ask himself, could Dava be Speaking the Truth?
€
He also eventually finds that God and His Way do not fit into him and his way. €He
discovers that he cannot simply add and integrate God and His Way, into himself
and his natural way of living, like he has done with all his spiritual teachers
, teachings, paths, and practices, and like he does with all else. €God s Way is con
trary to his natural ways, which have been exercised and reinforced using his sp
iritual teachers, teachings, paths, and practices, and in his ordinary life. €God
and His Way are contrary to the very state and ways that the seeker is wanting t
o protect, feed, exercise, and strengthen. €His ideas of God and paths to God, hav
e also become associated with teachers, teachings, paths, and practices which of
fer only more ways to cling, and to protect, feed, and rely on self. €
€
He learns that God is completely Beyond and Other-Than him, and that God s Way is
totally opposite to how he currently lives his ordinary and spiritual life. €He re
ads that God is not like him, and that he is not already God. €He discovers that T
he Way of Freedom does not offer any strategy, method, practice, or technique fo
r protecting or feeding self, and offers no tool with which to engage clinging o
r self-reliance. €He also discovers that True God and His Way are completely contr
ary to all his previous spiritual teachers, teachings, paths, and practices.
€
The seeker s inherent and learned tendency, is to approach any teaching referring
to God , including The Way of Freedom, exactly as he approaches all else in his ord
inary, spiritual, or religious life. €He wants to use God, The Teaching, and The W
ay to protect, feed, and rely on self, and he wants to add and integrate them in
to himself and his way for that purpose. €But, he finds that he cannot take, add,
or integrate God and His Way as they are, into himself and his way. €He also finds
that he cannot alter, modify, bend, or mold God and His Way, to fit into himsel
f and his way of life. €God and His Way do not come ready to fit you and your way,
and neither can they be altered to fit. €Most spiritual seekers will accept only
those spiritual teachers, teachings, paths, and practices that come off the rack
and are already largely ready to wear. €
€
However, neither can he add and integrate himself and his way as they are, into
God and His Way. € Moreover, neither can he alter, re-shape, bend, or mold himself
and his way, so that they fit into God and His Way. €He discovers that he must Fa
ithfully Sacrifice himself, and his clinging, self-protective, self-feeding, and
self-reliant ways, into God, thereby allowing God and His Way room to Exist In
and Through his being and life. € God and His Way, and you and your way, can never
integrate, neither as you and your ways currently are, nor with any mere altera
tions of you and your ways. €You must Faithfully Sacrifice your state and ways, an
d you must allow your state and ways to be Replaced by God and His Way. € You must
 Faithfully Sacrifice yourself, and your clinging, self-protective, self-feeding
, and self-reliant ways, into the Infinite Deep of God, thereby allowing God and
His Way to Replace you and your way. €You must become an empty vessel: only then
can God Replace you with Him, and your way with His Way.
€
Nothing is more beyond and other-than you and your way, nothing is less familiar
and comfortable to you and your way, nothing is less yielding and compromising
to you and your way, nothing is less protective and nourishing of you and your w
ay, and nothing requires more of you and your way, than God and His Way. €Therefor
e, if a serious seeker comes across True God and His Teaching of Freedom, the mo
st damaging outcome for him, of adding and integrating spiritual paths into hims
elf and his way, and of his own in-born nature, is that he will be prone to reje
ct Me and My Way. €He reacts violently to The Teaching because of the many spiritu
ally-incorrect and offensive statements I make, and because The Way of Freedom i
s contrary to his inherent and reinforced natural ways, both ordinary and spirit
ual. €God and His Way offend, shock, and frighten him like nothing else. €So, his mi
nd and heart are prone to forever close to Me and My Way. €He has spent years seek
ing, and the Object of his search has unknowingly been found, but he may reject
it. €If he does, nature wins the battle for the preservation of form and individua
lity, and God cannot Use that mind and body for the Incarnation of Himself. €
€
But, some seekers may console themselves, by rejecting only certain parts of The
Teaching, and by accepting those aspects with which they are more familiar and
comfortable. €But, they may as well reject the entire Way of Freedom, because the
amount of clinging and self-reliance they are maintaining, or the amount of surr
ender they are refusing, will be enough to prevent profound Growth and God-Reali
zation.
€
You cannot hold to any of you and your way, you cannot be full of yourself and y
our way, while simultaneously allowing God and His Way. €The two can never be adde
d to one another. €They also cannot be integrated into one another, and mixed toge
ther. €Neither one can ever be modified in order to fit into the other. € There is y
ou and your way, and there is God and His Way; and the two shall never harmonize
, integrate, or become identical. €Your state can never become, realize, or grasp
God s State; and God s State can never shrink, weaken, darken, dumb-down, and die in
order to become or fit you. €Also, your way of clinging, self-protection, self-fe
eding, and self-reliance can never be or allow God s Way of Freedom; and God s Way o
f Freedom can never change or compromise in order to become or integrate with yo
ur way of clinging, self-protection, self-feeding, and self-reliance. €You and you
r way, and God and His Way, are in no way, and to no degree, compatible. €
€
God does not Give Himself and His Way to you and your life, so that you can try
to make them compatible. € God Gives Himself to you and your life via Incarnation,
so that you are in a real relationship to That to which, and in which, you can
increasingly Sacrifice yourself and your ways. €God also Gives Himself to you and
your life, because it is Him , and not you, that Conducts the Work of Purificati
on and Change that ultimately leads to the Incarnation of not other-than Him . €Go
d is not Given to you and your life, so that you can try to add or integrate Him
into yourself and your ways, either as He is, or by your attempts to change Him
. €God is also not Given so that you can learn how to become identical to Him. €God
does not Give Himself, so that you will continue to communicate only with yourse
lf and other parts of nature. €God is not Given for you to ignore, by relying on y
ourself, your ideas, and your efforts for your Growth. €
€
God Gives The Teaching of His Way of Freedom to you, so that you can see and und
erstand that which prevents God, and so that you can understand how to Faithfull
y Sacrifice, or stop doing, all that prevents Him. €His Way is not Given to you fo
r you to pick-and-choose which parts you like, and which parts you do not like. €G
od s Way is not Given to you, so that you can add or integrate it into your natura
l way of living. €God does not Give Himself or His Way, for you to ignore either.
€
God does not submit Himself and His Way to you and your way, neither for your ap
proval, nor for your modification and integration, nor for you to become Him or
like Him. €He Gives Himself and His Way to you, so that you can completely submit
to Him and His Way, through utter Sacrifice, Faith, and Prayer.
€
Therefore, I am here, and I Offer Me and My Way to those few who would surrender
to Me as I Eternally Am, and who would use the one Way of Freedom completely an
d only as the vehicle for their surrender. €I am the Infinite Ocean without bottom
or surface, and The Way of Freedom is the vessel that carries you to this Other
Shore where I Stand and Wait. €But, I do not Wait for you, but I Wait for you to
allow Me in and through the mind and body you now call your own, yet while never
being less-than That which I Eternally Am. €Your departure into the Infinite Deep
, concludes with My Arrival at the Place where I always and already Stand.
€
Foundational Principle Two
€
I Am Teaching True God, and
The One Way of True Freedom:
I Am That Which I Teach and Give
€
In Conclusion
€
The main contribution of spiritual teachers, teachings, paths, and practices, is
that they clearly illustrate that which The Way of Freedom is not. €They demonstr
ate to you that all of the natural life, even that which is considered spiritual
or religious, is only about fear, clinging, self-protection, self-feeding, self
-improvement, and self-reliance. €The natural life of the ordinary, religious, and
spiritual masses, is only about feeding and reinforcing the state, stuff, ways,
and qualities of limitation and suffering, even when God s Name is usurped and mi
sapplied. €Other than that important lesson, the serious seeker would do well to s
imply treat as rubbish, almost all the ideas and practices he has learned on the
religious and spiritual circuits. €He may have encountered a few helpful tidbits
during his spiritual search, but, generally, his learned spiritual and religious
ideas and practices are just more useless baggage, and are probably even harmfu
l to his Growth. €Even if a spiritual teaching contains a single helpful idea, tha
t idea gets perverted and lost in the nonsense and drivel that is the rest of th
at teaching. €I Suggest that you begin The Way of Freedom with a cleaner slate, bu
t do not relinquish your reason, discrimination, and knowledge based on real exp
erience; in fact, foster them. €Make plenty of room for the Grace-Given conceptual
and intuitive understanding of The Way, and make room for True God and the livi
ng of His Way, but always let the mind do its proper work. €No place exists on The
Path for belief, not even belief in the Incarnation and His Words. €Either you kn
ow, or you do not know. €Do not believe in Me or The Teaching: study, personally M
eet with Me, and attempt to live The Way, and let that be its own verification. €(
Belief versus knowledge, and other aspects of the wise use of the mind, are expl
ored mainly in Principle Five.)
€
Let there be no mistake about That which I am consistently Teaching and Offering
: True God, and His one Way of True God-Realization or True Freedom. €Serious stud
ents of The Teaching will come to deeply understand exactly why there is necessa
rily only one Way of Freedom. €God indeed has a monopoly on Himself and His Way, a
nd the perversions known as religion and spirituality do not reflect the Truth,
and have no effect on the Truth.
€
The God that I am Teaching and Offering, the One that I am, is not a sky-god or
any other imagination-god. €God is not a static or passive God, but is also not a
blind parent who helps, saves, and coddles you regardless of your irresponsibili
ty and indulgence in your selfishness and wickedness. €He is not like you, and is,
in fact, totally Other-Than you, your stuff, and your ways. €You are not already
God, and you can never be God. €And, He does not change to fit your ideas or prefe
rences. €He is the one True and Eternal God, the only Creator and Lord of existenc
e, the only Perfect Goodness, Perfect Freedom and Bliss, and Supreme Intelligenc
e and Power that ever was or ever will be. €He is the One I am Teaching and Offeri
ng. €Only God can Give God.
€
I am not Proposing an afterlife or reincarnation. €I am not Teaching that you will
live forever, or that you have lived before, or that you will live again. €I will
not meet you in any place other than where you are while alive. €I will meet you
nowhere when you are dead, not in the sky, and not on another plane , and not when y
ou return . €The Way of Freedom is about life, and is about Realizing the Higher Lif
e, here and now, while the body yet lives.
€
I am not Offering any therapy to help you get your needs met in your relationshi
ps. €The Way of Freedom does not foster the business-love of ordinary relationship
s, but allows the Real Love of God to Enter the humble circumstances of ordinary
human moments, and to Lift those relationships to the Plane of Love that exists
by Grace, and only here and now. €The inherent conflict of ordinary human relatio
nships is resolved only in the Love that seeks to serve, rather than be served,
but without aversion to either giving or receiving.
€
I am not Teaching any strategies for clinging, self-protection, self-preservatio
n, self-feeding, self-improvement, or self-reliance. €The ordinary, religious, and
spiritual communities are filled with techniques to accomplish those goals, whe
ther the methods are valid, or whether the proposed outcomes are real or imagina
ry. €The Way of Freedom is the antithesis of clinging, self-protection, self-prese
rvation, self-feeding, self-improvement, or self-reliance. €You are always clingin
g: clinging to self, and clinging to all that supports self which is mind, body,
people, money, and other externals. €Your clinging is the enemy of The Way and Go
d-Realization, but clinging is that which The Way of Freedom so directly and per
fectly undermines.
€
I am not Teaching any method for meditating on yourself, or on any thing of form
. €You are already and always meditating on yourself, and on every thing of form w
ithin your perceptual range. €You do not need God and His Way to do that which you
are already doing. €To the contrary, The Way of Freedom unravels self-meditation
and other-meditation, and ends clinging to self and to all that supports self, i
n favor of Formless Freedom.
€
I am not Suggesting any form of guru-worship, even while acknowledging that a Bo
dy is being Used for Incarnation. €I cannot Teach Freedom on one hand, and then, o
n the other hand, promote more clinging by Teaching guru-worship. €I am no guru, a
nd God requires no adoration or approval. €The Way of Freedom is about Freedom in
the midst of all form, even when Meeting with the Person of the Incarnation, and
when in relationship to Him.
€
I am not Promising that you, an individual, will become Blissful. €In Freedom, suf
fering indeed ends, and the Mind and Body are Blissful, but the price is that no
one remains to cling to, own, or enjoy the Bliss.
€
If you are seeking any thing less than True and Perfect God-Realization, then yo
u have many, many options in the world, except for The Way of Freedom. €Only God c
an Give God and His Way, and God Teaches and Offers nothing less-than or other-t
han Himself and His Way of Freedom. €However, if you are a serious seeker, and if
you deeply realize from experience that nothing of nature, not anything ordinary
, religious, or spiritual, will ever suffice for you, then you have only one opt
ion. €The Way of Freedom is that single option, and it is now before you. €But, rega
rdless of your choice, do not straddle the fence between God and nature. €Endure t
he brief conflict, and then fully commit yourself either way, and give yourself
to your lord: either self and the rest of nature, or God. €If you choose self and
the rest of nature, then simply ignore The Teaching of Freedom, and make no chan
ges, for nature is already your lord. €But, if you wish to be one of the very few
who invite and allow God to be Lord over the being and life, then fully commit y
ourself to True God and His Way, and know that Freedom is your Destiny.

Home
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Metaphysical
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Preface
Principle 1
Principle 2
Principle 3
Principle 4
Principle 5
Principle 6
Principle 7
Epilogue
Beyond
PDFs
Religion
and
Spirituality
Principle Three:
The Gift God Makes of
Himself Via Incarnation
The third Foundational Principle of The Path, introduces the idea of Grace, and
why Grace is necessary for Real Growth to Unfold. €It also explains, in general te
rms, why Grace must be Given, and why only God can Give God, and why God must Do
-So Through a Human Form which resembles you, and not Through any other means. €In
the third Foundational Principle, I Undermine the error of self-reliance as it
pertains to Growth, in favor of true reliance on God. €I also herein Expose the er
ror of teacher-reliance, master-reliance, and guru-reliance, likewise in favor o
f reliance on God. €Like many other ideas circulating in the religious and spiritu
al communities, the notion of Grace is sorely misunderstood and misused.
€
Religion and Spirituality Do Not Include God and His One Way
Without God and His Grace, there literally is no Real Path. €One of the many mista
kes made by religious and spiritual teachings, paths, and practices, is the fact
that they do not include God; except perhaps as a distant or even unachievable
goal. €Furthermore, in many spiritual circles, the Name of God is never or rarely
mentioned. €Also excluded from spirituality and religion, is the truly Faithful, S
acrificial, and Prayerful reliance upon God for all things natural and Growth-re
lated. €Faith and Sacrifice are occasionally talked, but are almost never walked. €G
enuine and heartfelt Communication to God, or Prayer, is taught and practiced ev
en less.
€
However, it is no accident that God and His Way are excluded from religion and s
pirituality. €Egos habitually create God in their own image. €They also create relig
ious and spiritual paths which purport to be Of God, or capable of leading one t
o God, while the end-result is simply another way of feeding egoity and thus lim
itation and suffering. €They use and abuse My Name, while I have nothing to Do wit
h them or their religion or spirituality.
€
Only God Can Give Himself and His One Way
Furthermore, without God and His Grace, there can be no Path which is actually O
f God, and there can be no Path which actually Leads one to God. €A human being ca
nnot fully understand and teach the one Path which is Of God, and which is capab
le of Leading one to Him. € Also, no human being can give God; only God can Give G
od. €Spiritual seekers, teachers, masters, gurus, yogis, swamis, jnanis, sages, ri
shis, roshis, zen masters, lamas, bodhisattvas, priests, ministers, rabbis, sain
ts, mystics, shamans, philosophers, channels , holy men, wise men, and meditators, are
no more than egoically-bound natural human beings in spiritual garb. €
€
They are not God, and cannot give God. €They cannot give the God which they are no
t, or which they do not have to give. €(No person can contain or have God.) €Neither ca
they teach God s one Way with Perfect Knowledge and Absolute Authority. €Only God c
an Give Himself and His one Way.
€
God Is Not Already Present, but Must Give Himself
Moreover, not only is there no Path without God, but there is no Path unless God
is Given . €Another key error made by the spiritual community, is the assumption
that God is already and always Present In the being and life of every person. €How
ever, if God were already Powerfully Present in their beings and lives, spiritua
l-types would not feel compelled to seek. €Remember, spiritual-vanity compels many
delusions and illusions about self, life, and God. €
€
However, unlike all spiritual paths and practices, God s one Way Of Life, Love, an
d Freedom Includes God from the very beginning; and not as a distant goal, and n
ot as an unachievable goal. €And, The Path not only Includes God, but is Founded i
n Him from the very beginning, and continues Forward Founded in That, and always
Ends in That and As That. €God is constantly Present In, Through, and Throughout
the true follower s being and life, for his entire life along The Way. €The Path is
Initiated, Guided, Sustained, Conducted, and Ended by the very God which followe
rs are seeking also as the Eventual Goal. €God is both the Goal, and The Path to t
he Goal. €The Path is Initiated, Guided, Sustained, Conducted, and Ended by God. €An
d, that Ending is the Death of the self and its selfish life; but, is also the B
eginning of a New and Glorious Life in God and As God, In and Through Human Form
. €The Path begins in God, and Ends in and As God.
€
Grace Defined
A definition of Grace helps those who are unfamiliar with My Work. €My definition
of Grace is simple, yet has many deep implications for a serious seeker of Truth
. € I Define Grace as: the Gift God Makes of Himself; Into, Through, and Throughou
t the entire being and life of a truly serious follower. €It is God and His Grace,
and only Him and His Grace, which Sustain, Lead, Purify, and Change the being a
nd life, and not self-will, strategizing, and self-effort. €The fact that it is Go
d and His Grace, and not you-egoity, which Conduct the entire Path, is an underl
ying principle of the inviting and allowing which the follower effortlessly does . €(
Paradoxically, on one hand, inviting and allowing is the follower s getting-out-of-
the way so that God has room to Exist and Operate Through that being and life; wh
ile, on the other hand, inviting and allowing requires passionate participation
in that Grace-Led and Grace-Accomplished getting-out-of-the-way . €Inviting and allow
ing is passionate yet effortless participation. €In practice, and on deeper levels
, both inviting and allowing are the Same Way of living moment-to-moment, and ar
e, therefore, frequently Treated grammatically as singular, unless there is a ne
ed to emphasize their superficially-unique roles. €Inviting and allowing are Expla
ined in Foundational Principle Four.)
€
God Is Not Already Present, and You Are
Not Already God; God Must Be Given and Allowed
Most religious and spiritual persons would at least argue that, I already have Go
d in my life. . €They do not want to believe that God must be Given. €They can thereby
 remain safe, secure, pleased, and vain in their delusions and illusions. €Yet, th
ey do not already have God in their lives , and the evidence of their beings and li
ves bears witness to that fact: their state, qualities, and ways are not Godly. €T
he egoic need for vanity will seize any opportunity to be fed, including using f
alse ideas about itself and God for its meal. €The ego does not require fact, real
experience, or substance to find fulfillment; it can be nourished quite well on
the un-true and insubstantial air and fluff of delusions and illusions. €
€
Openly and honestly consider this idea: If you truly and deeply knew and felt th
at, I already have God in my life. , you would not be reading this Book. €In fact, if
that idea were true, you would not need or want to read any book. €But, this is n
ot easy for the egoically-controlled mind to admit. €Are you now feeling angry? €Lik
ewise, and for several reasons, if you truly and deeply knew and felt that, I alr
eady have God in my life. , or that, I Am God. , you would not be angry when told tha
t you do not already have God in your life, or that you are not God. €You cannot b
e shaken when told that you are a man, or that you are a woman; and, would simpl
y assume that the person who suggests otherwise is deranged since the fact of ge
nder is typically so obvious. €Also, you do not have to go through the day making
conscious effort to remember your gender, so that you can act accordingly. €It com
es naturally to act according to your essential gender-nature. €
€
Likewise, if you already had God in your life, then you would not need to find W
hat is already There; and, if your Identity was already that of God, then you wo
uld not need to try to remember Who you already are. €To say that you are merely f
orgetting your Identity As God, is to also imply that God Forgets Himself. €People
like the easy way of Becoming God , by stating that, I already Am God, and I just n
eed to remember that. . €However, God s Laws of Freedom do not bend or break to meet t
he psychotic wishes, delusions, and illusions of a human being. €(Are you really a
lready God? €Do you actually feel and act the way which you imagine God Feels and Ac
ts? €Do you truly feel Infinite, Formless, and Full? €Do you actually feel so Happy,
such that you could not stand to be any more Blissful? €And, do you really ever a
ct any other way but for selfish gain?)
€
Furthermore, God Allows all beings to choose or reject Him. €Therefore, God would
not Impose Himself Into and Throughout their beings and lives. €But, by stating th
at they already have God in their lives , religious and spiritual persons are indee
d saying that God has already Imposed Himself into their beings and lives. €Primar
ily due to vanity, while not excluding the other two egoic needs, people like to
think that they already have God in their lives . €They do not want to accept the fa
cts that God is not a given in life, and that, out of Love, God is largely Hands-Of
f regarding humanity.
€
God Is Not A Given , But Is Given
God is not a given in life; but, He does Give Himself. €And, God Gives Himself only
to those who truly turn to Him, and who are sincerely, deeply, passionately, and
desperately seeking to Realize Him and His Way. €God s Perfect Love is reflected in
His Wondrous Design of life. €It would be an awful fate for an ordinary, religiou
s, or spiritual person, if he were to be directly Confronted with God and His on
e Way, and if that individual were not sincerely desirous of That, and were stil
l very much clinging to and enamored of himself and his life. €To be excruciatingl
y fearful on conscious and unconscious levels, as is the ordinary, religious, an
d spiritual person, and yet to be directly and personally Confronted with Freedo
m and Its Way, and to be (hypothetically) Forced to live accordingly, would only
drastically magnify the always-present fear. €This, God would not Do.
€
Egoity Is Fear; and People Fear Present and Future Suffering
Regarding the nature of egoity, there are several equally-valid perspectives abo
ut which the follower is Taught. €In one sense, primary egoity is , most essential
ly, fear. €Fear is always present; and, is the very basis of individuality, and, m
oreover, cannot be separated from individuality. €And, that fear is exactly what p
eople are always about. €Yet, the God-Created mechanism of fear is in no way bad , si
nce it is an indispensable component of becoming ordinarily-functional. €However,
fear which is so powerful that it paralyzes a follower, such that he cannot appr
oach deeper levels of Extraordinary-Functionality, is detrimental for his Growth
.
€
From the perspective that, most essentially, individuality or egoity is fear, it
can be said that fear is the underlying or general reason for every action peop
le engage. €The Teaching of Freedom Unveils the two specific fear-based reasons wh
y people live the ways they do, and why they engage the specific activities of t
heir lives. €From the egoity-is-fear perspective, these two reasons account for wh
at people do ordinarily, religiously, and spiritually, and why they do it. €Those
two reasons are:
a. €€€€the fear of present suffering; and,
b. €€€€the fear of future suffering.
€
Fear Is Always Present; But Is Typically Unconscious
Upon hearing these facts, many people would claim that they do not always feel f
ear; and, in one sense, they are correct. € People do not always feel their perpet
ually-present fear, but fear is, nevertheless, always present. €Fear is always exi
stent, at least in the unconscious part of the mind. €God Creates the human structur
e such that fear is always present for the sake of preservation (or survival), a
nd Designs the human such that the fear remains unconscious until it is needed t
o spur immediate and conscious action. €For example, you and a close friend are wa
lking along a path in the woods, having a cordial discussion, and consciously fe
eling rather peaceful and that all is well . €The gently-blowing air is fresh, the bi
rds are singing, and the forest is absolutely beautiful. €Then, you round a bend,
and suddenly come upon a huge poisonous snake, with its fangs extended, and hiss
ing at you. €It is less than six feet from you. €Do you remain serene, tranquil, qui
etly talkative, and easy in your stride, or does your mood and personal demeanor
change? €If you are a sane individual, you become consciously fearful and tense,
your heartbeat and respiration rise dramatically, and you run faster than the no
w-forgotten fresh breeze. €From where did the fear and tension come, and how did t
hey arise? €Upon seeing the snake, you did not stop and slowly and rationally thin
k to yourself: There is a potential hazard to my life, or that of my friend. €There
is a possibility that the snake could bite. €He does not look pleased for us to b
e here. €This would be a good time to become fearful and run. €Perhaps I should cons
ult with my friend and see if he concurs. €I would not want to leave him here alon
e. €Maybe he will agree that we can run now, and continue our walk later. . €
€
The fear that is consciously and spontaneously experienced, did not simply manif
est out of nothing. €So, where was it prior to you happening upon the potentially-
fatal critter? € The fear was always existent and active in the unconscious part of
the mind, and it came to the fore when it was required to compel unusual actions
. €(The human mind is actually one mind, in that there are not two minds: one cons
cious and the other unconscious. €There are merely aspects and functions of the on
e mind of which one is aware or conscious; and there are aspects and functions o
f the one mind of which one is not aware, or of which one is unconscious. €You hav
e only one mind, but a small part of it operates consciously, and the majority o
f it works unconsciously.)
€
For the sake of its survival, God Designs humanity such that fear is always pres
ent unconsciously . €That unconscious fear drives every person in every moment. €By
definition, a person is not conscious of unconscious fear; yet, the unconscious
fear still drives him in every moment. €One s always-present unconscious fear, becom
es conscious only when a person perceives that his life is immediately threatene
d, or when one of his other two egoic needs - pleasure or vanity - is likewise t
hought to be immediately threatened. €Conscious fear is temporary, and spurs one i
nto immediate, powerful, and unusually-hasty actions to protect oneself and that
to which one is clinging; while unconscious fear is a continual and powerful un
dercurrent and guide of one s mind, speech, demeanor, and specific actions. €Unconsc
ious fear comes to the fore as conscious fear, when a perceived threat requires
immediate, hasty, and powerful action. €
€
Unconscious fear compels the type of thinking, speech, demeanor, and specific ac
tions which are observed in all natural persons most of the time; and those beha
viors and appearances seem much more methodical, organized, and peaceful than th
ose compelled by conscious fear. €People leisurely walking through a shopping mall
typically display the outward effects of unconscious fear, while those trapped
in a burning building exhibit the signs of conscious fear. €Whether fear is consci
ous or unconscious in any given moment, a person is always acting because of fea
r , and according to fear . €
€
All people are always fearing, either consciously or unconsciously, or both; and
, they are most essentially fearing present and future suffering. €And, along The
Way, it is that very core-level fear which is individuality or egoity, that is R
emoved primarily by Grace, and by the follower s Faithful, Sacrificial, and Prayer
ful participation in that Grace. €Furthermore, when the fear-individuality is Fait
hfully, Sacrificially, and Prayerfully relinquished, the things and ways of natu
re within and without to which the fear causes one to cling, are also and sponta
neously relinquished, even while in the midst of them.
€
Fear Typically Being Unconscious, Allows Egoic Needs To Be Met
By one s inherent and natural fear being typically suppressed and unconscious, the
being, and especially the mind-part of the being, can function in an orderly an
d efficient manner. €Hypothetically, if a person had to always and consciously con
tend with the same degree of fear he temporarily feels when suddenly walking upo
n a poisonous snake, the mind could not possibly function in an orderly and effi
cient manner. €If your always-high-level of unconscious fear were to become perpet
ually conscious, the life within and without would be sheer chaos. €
€
God s Design Provides for survival of the individual; and, in terms of fear, survi
val requires three factors:
a.€€€€the relatively orderly and efficient operation of the conscious mind;
b.€€€€an always-present unconscious undercurrent of fear to guide or influence the opera
tions of the conscious mind and thus the entire being and life; and,
c.€€€€the potential for the unconscious undercurrent of fear to become a conscious overcu
rrent of fear, when one s egoic needs are immediately threatened.
€
Remember that the most essential fears people have, and which drives their lives,
are:
a. €€€€the fear of present suffering; and,
b. €€€€the fear of future suffering. €
€
The World Considers Meeting Egoic Needs To Be Happiness
To have much that life has to offer ordinarily, religiously, and spiritually is,
to the natural mind, happiness. €In the eyes of the world, simply meeting one s sur
vival, pleasure, and vanity needs, qualifies for happiness , and having those desir
es unsatisfied or frustrated is unhappiness . €From the egoic-perspective, to die is
suffering. €To face immediate death, is suffering. €Likewise, to not be adequately p
leasured is suffering. €And, to not have one s vanity-need met is suffering. €The grea
t majority of people on the face of the Earth think that happiness and unhappine
ss depends on whether or not one s survival, pleasure, and vanity-needs are met. €Th
ey do not realize they are struggling for crumbs, and settling for them when obt
ained.
€
Yet, a deeper-thinking and serious seeker, eventually realizes that, even on the
best of days when all is going well egoically, he is not as happy as he would l
ike to be; he knows he is still suffering. €Even when his life is very much the wa
y he wants it, and even if he wins a big lottery or marries the love of his life
, he realizes he is still suffering. €Conversely, when he is confronted with major
problems or crises, and he is going through bad times, he is likewise not as happ
y as he would like to be; he is also then suffering, and it feels similar to how
he feels on his good days. € A deeper-thinking and serious seeker realizes that, re
gardless of how his life may look within or without, and regardless of whether o
r not things are going his way , he is still not completely happy; he knows he is a
lways suffering to some degree. €The constancy of suffering is obvious to him, unl
ike most others.
€
Suffering Is Offensive; But Is, Nevertheless, One s Perpetual State
Egoity compels such a high degree of vanity, that it is totally offensive to man
y people, and especially to spiritual-types, to suggest that they are suffering.
€Few people have the courage to admit that they are not Perfectly Blissful. € Yet,
all relatively sane and honest spiritual-types would have to answer No. to this qu
estion: Are you so happy, do you feel so good, that you would not accept any more
happiness if God Offered it to you? .
€
That which is most offensive, is typically that which is most true. €The truer an
idea, the more offensive it can be. €Only those ideas which have no basis in fact,
are unoffensive. €If people were truly not suffering, and were Totally Blissful,
then they would not be offended by the statement, You are suffering. , or You are no
t Completely and Perfectly Happy. .
€
Four Reasons Why People Do Not Know or Admit They Are Suffering
One of the following is the reason why a given individual would boldly proclaim
that he is not suffering:
a.€€€€ Insensitivity - Most of the people who claim that they are not suffering, or feel
they are happy, do-so because of their insensitivity to their primary and secon
dary suffering. €And, they are thusly insensitive for one or more of three reasons
: genetics; a life of almost-perpetual stimulation, filling-up, or distraction;
and, a sense of normalcy and familiarity. €Many people are genetically predisposed
to be not as sensitive to their suffering. €Other people have developed a frantic
lifestyle wherein they are almost-continually seeking pleasure and distraction,
such that they are not still, un-pleasured, and un-distracted long enough to be
aware of their senses of limitation and suffering. €They do not realize that it i
s the very senses of limitation and suffering which are actually compelling thei
r anxious and almost-perpetual seeking of pleasure and distraction. €Still others
think and feel that those aspects of life which are common, usual, and familiar
are fine . €They feel that suffering arises only when there is great physical pain, s
uch as when injured or diseased; or during a period of great personal loss, such
as upon the death of a loved-one or the loss of wealth. €Such persons think that
the way they feel day-in and day-out is fine , due to their tendency to think that
those aspects of life which are normal or usual for them, are also fine or good . €Such
is also true regarding their general feeling-state which is actually suffering:
it is all they have ever known, so I must be doing fine and good. .
b.€€€€ Vanity - (The reader will benefit from considering the definition of vanity in th
e glossary, prior to reading this section.) €Some people are simply too vain to ad
mit they are suffering, even when they are aware of it. €They may even go so far a
s to state that they would not accept any more happiness from God . €However, most pe
ople on the face of the Earth who are already aware of their suffering, or who h
ave been confronted with the question, Would you accept more happiness from God? ,
do not fall into this category. €Yet, there is a consequential number of people, e
specially in the spiritual community, who would in no way admit they are sufferi
ng even after being confronted with that question, and is such that the matter o
f vanity-based denial must be Mentioned. €To protect their vanity, many spiritual-
types, including the masters, gurus, and teachers, must convince themselves, and
must say to others, that they are Blissful. €What is it about vanity, which cause
s people to refrain from admitting that they are not as happy as they would like
to be? €Why is it hard for them to admit that, indeed, Something is missing. ? €One fa
cet of the egoic need for vanity, causes people to want to realize those accompl
ishments which are socially-acceptable, correct , or even above-normal. €Happiness is
considered both an accomplishment, and a sign of success. €And, being accomplishe
d and successful is assumed to be attained when one has acquired and achieved mu
ch of that which a given culture has to offer. €The degree of success is in propor
tion to how much has been acquired and achieved. €So, the leap in thinking is made
that when one is successful in one s culture, then one must also be happy. €In the
eyes of the severely-vain, to admit that one is not happy, is an admission of be
ing a failure. €The same is true in ordinary human life, and in the spiritual comm
unity. € Yet, to many spiritual-types, the admission of suffering, or saying that
they would not accept any more happiness from God , is doubly offensive to vanity,
because, in their self-protective perception, it is an admission of failure both
ordinarily and spiritually. €Vanity is a powerful weapon of egoity, to keep itsel
f safe, secure, isolated, and independent; and can also lead to many delusions (
about self) and illusions (about life). €It can also prevent an otherwise serious
seeker of Me and My Way, from pursuing and Realizing That which Is Happiness and
Freedom. € If I am already happy, I need not do any thing else, and I need not chan
ge the way I live. €All is well. €I Am God. €
c.€€€€ Lack of Reflection - This type of individual is indeed sensitive to his suffering
, and is not powerfully vain, but simply has not stopped long enough to reflect.
€He is not the sort of person who is frantically and almost-continually seeking s
timulation, filling-up, or distraction. €This person is also not dumb or genetical
ly-insensitive, and is not predisposed to the sluggish life of those who are pro
ne to the sense that, what is common, normal, usual, and familiar, is also fine a
nd good . €Neither is he too fearful and vain to admit a truth when he discovers it.
€However, what separates him from those who are insensitive, is that he has simpl
y not stopped long enough to think-through the matter; especially in light of th
is or a similar question: Are you so happy, do you feel so good, that you would n
ot accept any more happiness if God Offered it to you? . €Those who simply have not
stopped long enough to reflect, do not consciously know they are not happy; but,
upon being asked that or a similar question, would readily admit that they woul
d indeed take more happiness from God or would like to be happier . €He is separated fr
om the insensitive and the vain, merely because he has not thought-through the m
atter, and since he would readily, openly, and honestly admit his suffering upon
consideration of the above question.
d.€€€€ Lack of Comparison - The idea of lack of comparison, means that an individual doe
s not know or admit that he is suffering, because he has never had the opportuni
ty to compare the Happiness or Bliss of God, to his always-present and normal qu
alities of suffering, or to his spiritual bliss . €This reason why people do not know
or admit they are suffering, can be viewed as an ancillary factor in the existe
nce of the above three reasons. €Hypothetically, if a person were to be Given a br
ief taste of God s Bliss in his nervous system and mind, and if It were to then be R
emoved, he would no longer be insensitive to his suffering, and his vanity regar
ding his typically non-suffering state could not survive (at least to himself), an
d he would be shocked into reflecting on What just Happened and how he now feels
in comparison to That. €His perpetual state of suffering which was once familiar,
normal , and fine , would now become completely unacceptable.
€
Most people do not feel that their moment-to-moment state of primary and seconda
ry egoity are, in and of themselves, suffering. €They are used to the suffering, a
nd have nothing with which to compare it. €And, the above rationales take that int
o account, by indicating: The life of individuality, or primary and secondary eg
oity, is suffering in comparison to God. €What is one man s trash, is another man s tr
easure. €What is considered wealth , is likewise relative and subjective. €But, even a
more-sensitive seeker who has yet to be Given glimpses of God Impersonally or Pe
rsonally, may at least recognize that he is not completely happy, and that nothi
ng of nature, including his spirituality, has worked to satisfactorily lessen hi
s suffering. €A few of those seekers may also recognize that a Fundamental Change
must Occur, which is Completely Other-Than what he is; and not merely a slight a
lteration or shift in his current state and perception. €Without a true sensual or
intuitive experience of Me Personally or Impersonally, most ordinary people and
 spiritual seekers will never know that they, and spiritual teachers, masters, a
nd gurus, do not represent God and His one Way.
€
Human Sensitivity To Suffering, and Mental Prowess, Are Blessings
The fact that people cannot or do not readily admit they are suffering, does not
diminish the suffering. €It is always present, whether recognized or admitted.
€
To not be Perfectly and Completely Happy is suffering. €It is natural and normal t
o suffer. €It is of nature to suffer, and it is normal to suffer. €
€
You do not have to try to suffer. €Suffering is your nature, and your natural ways
of living merely reinforce and create more suffering. €By nature, you are sufferi
ng; and, by nature, you strengthen that suffering, and create more suffering for
yourself.
€
Furthermore, suffering is not only a normal part of life, but it is necessary fo
r human advancement. €Without suffering, people would not be compelled to advance
in ordinary ways, and would not feel a need to seek Me and My Way. €
€
The inherent senses of limitation and suffering compel every activity a human un
dertakes. €Because of limitation and suffering, the human is always seeking variou
s forms of inner and outer change and improvement. €(An entire chapter in God s One
Way of Freedom , Explains in detail the central role limitation and suffering pl
ay in ordinary and Extraordinary human life.)
€
Due to the Design of their God-Created nervous systems, animals do not have a we
ll-defined sense of being a limited creature, and neither are they nearly as sen
sitive to suffering, as humans. €Only the human powerfully feels himself to be sep
arate, limited, and suffering; and, only he can reflect on those feelings. €Yet, t
his is not a Curse, but a Blessing. €Without his sensitivity to his state and qual
ities, and without his abilities to reflect upon and creatively consider his sta
te and his experience, the human would not advance ordinarily and Extraordinaril
y. €Without his sensitivity to his limited state and suffering qualities, he would
not feel compelled to seek change and improvement. €And, without the ability to r
eflect upon experience, and then think creatively regarding it, he would not be
able to act constructively in making changes and improvements. €Both work together
in humanity s advancements: the sensitivity to suffering compels the perpetual se
eking of change and improvement, and the mind s tremendous ability to creatively n
egotiate, manipulate, and interact with the things and ways of nature provides i
ntelligent action toward the constant goal of change or improvement. €
€
The Capability To Invite and Allow
Incarnation, Is Humanity s Greatest Blessing
The nervous system which is found in a human being, is unique and unparalleled i
n creation. €(The nervous system includes the mind, but, for emphasis, the nervous
system and mind are occasionally Referred to as if separate and distinct.) €The h
uman nervous system is extremely sensitive to its inherent state of suffering. €Th
e human mind is also capable of tremendous genius and creativity. € Yet, the Highe
st Possibility for the human nervous system and mind, are to be the primary or c
entral-most arena for the Incarnation of the one Living God. €The human nervous sy
stem and mind are, inherently and by Design, capable of allowing the Complete In
carnation of God, their Creator. €
€
The nervous system suffers, and is profoundly sensitive to its suffering. €The min
d is thereby motivated to look, and is capable of looking, within or beyond itse
lf for the lessening, alleviation, and prevention of suffering. €The human mind is
ingenious in the myriad and complexity of ways it then tries to lessen, allevia
te, and prevent suffering.
€
Most people live the natural life, in order to lessen, alleviate, or prevent suf
fering. €(The reader will subsequently come to understand how the ordinary, religi
ous, and spiritual ways of living are merely superficially-different ways of liv
ing the one, only, and same natural life; and, how God s one Path is the only Unna
tural Way.) €In the natural life, most people find just enough stimulation, fillin
g-up, and distraction to feel they are successful in the lessening, alleviation, a
nd prevention of suffering.
€
Yet, only a rare few eventually find the natural (ordinary, religious, and spiri
tual) ways of living to be unsatisfactory, or not enough . €Most spiritual people nev
er come to that point; but, they remain spiritual-hobbyists for their entire liv
es, doing-so for the few measly egoic rewards they gain from their spiritual pat
hs, practices, and involvements. €But, those rare few who eventually feel that not
hing natural can satisfactorily lessen or prevent suffering, are the ones who ar
e most likely open to God and His Message of Life, Love, and Freedom. €If such a o
ne finds Me and The Teaching, they discover that nothing makes sense like Absolu
te Truth; and, they know from experience that nothing but unappeasable suffering
compels them to seek That in earnest.
€
The Fruit of an earnest and one-pointed search for God and His one Way, is God H
imself, and not any form of self-fulfillment or self-improvement. €The Highest Hum
an Possibility is Realized when the separateness and naturalness of an individua
l, is Replaced by God with Himself and His one Way.
€
Nature Preserves and Procreates
Form, and Resists Death and Disintegration
The two general impulses of nature are that of preservation and procreation. €Natu
re is primarily about preserving itself as form and limitation, which implies pr
eserving particular forms which already exist. €Yet, specific forms eventually die
and disintegrate. €God Designs nature so that nature also procreates the lineage
of particular forms, thereby preserving itself as form and limitation throughout
time. €
€
From a broader perspective, nature preserves itself when individual forms procre
ate before they die. €From that perspective, it can be said that nature is only ab
out preservation.
€
In addition to procreation, another way which nature preserves itself as form an
d limitation, is that it resists its own natural process of death and disintegra
tion. €Preservation and procreation are the two general impulses of nature, while
death and disintegration is a process which nature resists. €Nature works to prese
rve and procreate itself, which means that it must fight its own process of deat
h and disintegration. €
€
The two general natural impulses for preservation and procreation, and nature s re
sistance to its own process of death and disintegration, are also played-out in
human life. €The human Design also reflects those two natural impulses, as well as
the resistance to death and disintegration. €But, the human Design is unique from
the animals and other lesser-forms, in that a person s natural impulses for prese
rvation and procreation, and his resistance to death and disintegration, are act
ed-out in ways which are more elaborate and complex than all other forms. € The hu
man need for preservation and procreation, and for resisting death and disintegr
ation, are seen as the three egoic needs of survival, pleasure, and vanity. €Fulfi
lling the need for survival, pleasure, and vanity, is how a human acts-out his n
eed for preservation and procreation, and his resistance to death and disintegra
tion. €And, the human mind creatively devises many complex ways to meet the three
egoic needs. €
€
A person s natural impulses for preservation and procreation, and his resistance t
o death and disintegration, are acted-out in ways which are far more elaborate,
complex, and numerous than all other forms. €For example, trees and animals are on
ly about preservation and procreation, and resisting death and disintegration. €Tr
ees and animals do not have the need for pleasure and vanity. €(Some animals appea
r to enjoy certain pleasures , such as how a dog seems to enjoy having his head scratc
ed. €Yet, the dog and all other animals are not driven by the need for pleasure, s
ince their nervous systems allow for only a very low degree of pain and pleasure
when compared to the sensitivity of the human nervous system. €Furthermore, no an
imal has the vanity-need to satisfy. €However, when a person meets his vanity-need
by fitting-in , not only does he get the good feeling of being accepted and loved, b
ut he is also more likely to be helped by those with whom he fits-in , in the meeti
ng of his survival and pleasure needs.) € €
€
For the human, the natural impulses of preservation and procreation are being fu
lfilled, and his essential natural state of limitation and suffering is being ma
intained, by meeting his three egoic needs: survival, pleasure, and vanity. € So,
senior to those three human egoic needs, and compelling a person to meet them, a
re:
a.€€€€the impulses of preservation and procreation;
b€€€€the state of limitation and suffering; and,
c.€€€€the resulting resistance to the natural process of death and disintegration of tha
t state.
€
Under the impulse for preservation and procreation, people are feeding, maintain
ing, and thus fulfilling their inherent and most essential state of limitation a
nd suffering, through meeting survival, pleasure, and vanity needs. €This is the s
tate and activity of natural humanity. €And, it is not wrong or a problem : I Created t
hem that way. €The following illustration depicts the hierarchy, moving from broad
er principles of nature as a whole, to the humanity-specific enactment of those
laws and properties.
€
€
Preservation and Procreation, and
Death and Disintegration, Peacefully Coexist
Nature is not a house divided against itself, when it resists it own process of
death and disintegration. €God Designs and Creates nature to operate in this fashi
on: the eternal struggle between life and happiness, and death and sorrow. €But, o
n deeper levels, they are not in opposition in this seeming-struggle. €To have lif
e, you must endure death; to experience human happiness, you must also realize s
orrow. €They only seem to you that they are in opposition, because you, by nature,
like one and abhor the other. €They merely seem in opposition, because you strugg
le for one, and struggle against the other. €However, they are not in opposition;
you simply do not want to give-up your personal and self-feeding way of living. €F
or, to maintain one s personal existence and self-fulfilling ways of life, you are
necessarily subject to both sides of the same natural coin. € To have the natural
human life of individuality and its happiness, means that you must exist and op
erate as a part of the natural life which also brings death and sorrow.
€
So, you are in a dilemma: you want to preserve your life as form and be happy, w
hile not wanting the limitation, suffering, and death inherent within life as fo
rm. €Yet, it is not possible to have one without the other. €Your sense of struggle
arises because you want to hold to and experience one side of the natural coin,
while not wanting to have and experience the other side. €You want a personal life
and much personal happiness, yet you do not want death and sorrow. €But, if you p
ick-up the coin of the natural life, you must hold and experience both sides of
it. €
€
The sense of struggle is solely in you, and not in nature. €Preservation and procr
eation, and death and disintegration, peacefully coexist in all aspects of natur
e, except the human. €And, he is Blessed indeed that they do not.
€
Moreover, it is only under the stress created by desiring two diametrically-oppo
sed outcomes, will an aspect of nature - the human being - be compelled to reali
ze ordinary-functionality and Extraordinary-Functionality. €You are also Designed
to be thusly caught in the middle . €It is only in this God-Created and seemingly-ill
ogical arena of struggle within and against itself, where humanity individually
and collectively progresses ordinarily, and where God can Arise Via the Incarnat
ion and Radiation of Himself Into and Throughout creation. €The true follower Tran
scends the whole struggle and dilemma, by Faithfully, Sacrificially, and Prayerf
ully giving-over the two essential causes of the struggle and dilemma: the prima
ry egoic impulse for the survival, pleasure, and vanity of individuality; and th
e secondary egoic tendency for clinging, taking, contraction, and implosion (whi
ch feeds the ego its three meals of survival, pleasure, and vanity).
€
All Creation Is Natural, and Is Not God
Nature has the qualities of space, form, limitation, and suffering. €Nature is com
prised of forms, and forms are defined by the seemingly-empty space around them.
€Even those aspects of nature which appear to be formless, such as gases, do have
form at the molecular level. €Furthermore, every thing of nature and form is also
limited. €(Space is natural, but is the only exception to the fact that nature is
form and limitation. €Space is inherently formless and infinite, and merely appea
rs to be given form and finiteness by the objects which occupy it.) €Nature not on
ly has the qualities of form and limitation, but also has the qualities of suffe
ring. € For the human, the nature within and without has the state and qualities o
f limitation and suffering, and it also perpetuates the state and qualities of l
imitation and suffering.
€
All of creation is natural. €The various aspects of creation are necessarily of fo
rm, are limited, and have the qualities of suffering. €The subtle and gross stuff
of which all aspects of creation are Made, inherently has the qualities of suffe
ring. €Air, water, minerals, proteins, dirt, rocks, grass, plants, trees, birds, c
ats, dogs, cows, humans, planets, and stars are made of subtle and gross stuff w
hich is inherently suffering. €Their very fabric has the qualities of suffering. €As
beautiful as a given aspect of nature may be, it is, nevertheless, suffering. €Al
l aspects of nature are inherently infused with the qualities of suffering. €There
is no part of them which does not have the qualities of suffering. €Regardless of
its beauty, complexity, and orderliness, creation is not Perfectly and Complete
ly Happy. €All that can be sensed is, essentially, limitation and suffering. €And, f
or various reasons, people either do not know they are suffering, or will not ad
mit it. €(Aspects of creation may invoke pleasurable or good feelings in a person as
he perceives and interacts with them, but those aspects of nature are, neverthe
less, and in and of themselves, suffering. €Yet, the follower eventually intuitive
ly realizes that even good feelings are suffering.)
€
The human is Made of the very same stuff as the rest of creation. €The very elemen
ts of his body are Made of natural elements. €His brain-mind is part of his body,
and is also of nature. €He, therefore, also has the inherent qualities of sufferin
g. €His nervous system feels those suffering-qualities, and his mind is able to re
flect upon his feeling-state; he thereby knows that he is suffering. €(Without men
tal reflection upon a pure experience, there is no knowledge. €Without mental refl
ection, there is only bare and unconscious experience.) €
€
Individuality, or egoity, is natural. €Egoity is Made from the stuff of nature, wh
ich is also Made. €Your fundamental states of primary and secondary limitation are
natural. €Your fundamental qualities of primary and secondary suffering are also
natural. €The human being, or separate selfhood, and the circumstantial life of th
e human, are Made from natural elements. €A natural person s being and life are an i
ntegral part of, and operate according to, the things and ways of nature. €The acc
idental forces and karmic forces to which he and his life are subject, and that
govern him and his life, are also of nature. €
€
All creation is real, and is natural. €You are part of creation and are real, but,
you are likewise natural. €You and the rest of creation are real, but neither you
nor the rest of creation are the Ultimate Reality (or God) which Creates and Pe
rvades all creation.
€
What Is Natural Living?
Nature s most fundamental impulses are that of preservation and procreation. €The hu
man is Designed to first exist and operate in accordance with nature, and is lik
ewise compelled by preservation and procreation. €The human, therefore, is always
seeking to preserve his fundamental state of separation, form, and limitation, w
hich is the state of individuality. €In fulfilling the impulses of preservation an
d procreation, he is also resisting the natural process of death and disintegrat
ion.
€
In general, natural human living entails those qualities, actions, and ways of l
ife, which feed you, the ego or individual, your three meals of survival, pleasu
re, and vanity. €To be living naturally, is to be living as an integral part of na
ture. €
€
Yet, the consideration of natural human life, can be reduced to a particular, an
d clearly observable and definable, action, motion, and way of life. € Essentially
, natural human living is about self-feeding (or self-fulfillment); which is cha
racterized at its subtlest level by the single motion and action of clinging, im
plosion, contraction, constriction, withdrawal, inward-pulling, and taking. €(Note
that all seven descriptive terms represent a single gesture or activity; and ar
e essentially one and the same motion.) €
€
As the reader explores My major Writing - God s One Way of Freedom - he discovers
that there are many subtle and gross facets to, and implications of, natural liv
ing. €In this relatively brief Writing, however, the clinging and implosive action
of self-feeding (or self-fulfillment) is Stressed as essential to natural livin
g, because the dynamic of self-feeding (or self-fulfillment) is the key factor i
n maintaining limitation and thus suffering, and since self-feeding (or self-ful
fillment) is also the major error of spirituality and religion. €(The error of sel
f-feeding is further Explained in subsequent sections.)
€
Primary Egoity Provides Impulse;
Secondary Egoity Provides Action
That single implosive motion is the action of the secondary layer of self-energy
, or secondary egoity. €Only the secondary layer of self-energy, or secondary egoi
ty, is actually in motion; while primary egoity, or you, the separate consciousn
ess or ego, is unmoving. €But, you, the ego, are not without function . €The ego gives
blind impulse to the secondary layer of self-energy, and sets it into motion. €Sel
f-energy then fuels attention and the egoic process, for them to go out and get
those people, objects, and circumstances which feed the ego its three meals of s
urvival, pleasure, and vanity. €The mind and body are not separate from self-energ
y and the egoic process; and, they are compelled by primary egoity, and are fuel
ed by secondary egoity. € The ego itself is not in motion as is secondary egoity,
but the ego provides the impulse to the rest of the selfhood to do the work of g
etting the people, objects, and circumstances which feed the ego its three meals
.
€
It is that single motion of clinging, implosion, withdrawal, and caving-in on on
eself, which characterizes the activity of natural human life at its deepest lev
el. €And, it is the ego which is the most core-level you, but the ego stands still w
hile providing blind impulse to the rest of the selfhood which does its bidding.
€ Secondary egoity is the subtlest activity of the selfhood; and primary egoity i
s motionless while being the most core-level place of separation and blind impul
se . €The ego is as a motionless king sitting on (and as) the throne of ordinary c
onsciousness; and he repeats the same wordless command over and over: All I need is
 survival, pleasure, and vanity. €Go out and get the people, objects, and circumst
ances which will give them to me. €Feed me! €Fulfill me! . €He is speaking to the seconda
y layer of self-energy, which goes into action as attention and the egoic proces
s. €(Attention and the egoic process are briefly Explained later under this Founda
tional Principle Three.)
€
Natural Living Includes Powerful Primary and Secondary Egoity
In light of the above section, the idea of natural living must be expanded. € Not
only is natural living the clinging and implosive motion of feeding self (or sec
ondary egoity), but includes allowing the selfhood to be powerfully driven by th
e impulse of primary egoity. €Both work together to feed and preserve the essentia
l state of separation, form, and limitation, which is individuality; and, to res
ist the natural process of death and disintegration.
€
Almost all people on the face of the Earth, do nothing but feed and preserve sel
f, and resist death and disintegration. €No matter how a person s life may look on t
he surface, he is only and always feeding and preserving self, and resisting its
death. €Ordinary, religious, and spiritual people are essentially no different, i
n that they are always about nature s business of feeding and preserving their ess
ential state of individuality, which is separation, form, and limitation. €Natural
people are always compelled by themselves, the ego, to go out and get what they
, the ego, require for their survival pleasure, and vanity. €They are the primary
egoity which compels the actions of secondary egoity. €Yet, there is a heavy price
to pay for feeding and preserving the state of separation, form, and limitation
: suffering.
€
Preserving The Limitation of Self, Also Preserves Its Suffering
In feeding and preserving the state of separation, form, and limitation (or indi
viduality) through the impulse of primary egoity and the activities of secondary
egoity, the individual is also feeding and perpetuating the suffering inherent
within the natural life. €To exist as individuality, which is form and limitation,
necessarily includes existing as the suffering of primary egoity, and experienc
ing suffering as secondary egoity.
€
The suffering-qualities of both primary and secondary egoity, are identical to t
he suffering-qualities of the stuff of nature. €But, only the human can experience
and reflect upon those qualities, and only he can generate the qualities of sec
ondary suffering.
€
The following illustration shows the particular suffering-qualities which are in
herent within primary and secondary egoity, and which are perpetuated through th
e clinging and implosive self-feeding, or self-fulfillment, of natural living. €Pr
imary limitation, or the ego itself, has the suffering-qualities of emptiness, n
eutralness, and sadness. €Secondary egoity, or the secondary layer of self-energy,
has the suffering-qualities of implosion, thickness, heaviness, tension, and di
sturbance. €(Clinging is not a suffering-quality, but is an action which creates a
nd perpetuates suffering-qualities.) €
€
€
The reader has probably already surmised that the suffering of which I Speak, is
not the physical pain which arises when the body is sick or diseased, or when a
door is slammed on a finger. €The suffering to which I am usually Referring, is t
he primary suffering inherent within the state of primary egoity, and the second
ary suffering inherent within secondary egoity. €A more-sensitive seeker or follow
er is very much aware of his inherently suffering state; even when he has: physi
cal health, a relatively calm mind, food in the refrigerator, a successful profe
ssion, nice clothes, a beautiful home, all his bills paid and up-to-date and wit
h money left over, great sex, friends and acquaintances who appreciate and adore
him, and other ordinary luxuries.
€
Again, people want to survive as a separate being, yet they do not wish to suffe
r. €But, you cannot be a self, and also Be Perfect Freedom and Bliss. Spirituality
greatly misleads seekers in this and most matters of Life.
€
Secondary Egoity Is Fundamentally
Clinging, and Is Built Upon Clinging
As Stated above, essentially, natural human living is about self-feeding or self
-fulfillment; which is characterized at its subtlest level by the single motion
and action of clinging, implosion, contraction, constriction, withdrawal, inward
-pulling, and taking. €Notice, however, that the term clinging lies at the front of
the list of words which describe the single motion of self-feeding. €
€
Clinging can fully characterize secondary egoity. €The further-limiting, suffering
-enhancing, and single motion of implosion, contraction, constriction, withdrawa
l, inward-pulling, and taking is clinging, and could not occur without a prior s
tate of clinging.
€
What is clinging? €Some spiritual-types have a vague sense of what it means to cli
ng, or to be attached. €Moreover, many spiritual seekers are taught ideas which co
nvey the notion that, Clinging is bad. ; while, ironically, also being taught many
spiritual ways of clinging, and while being given many spiritual ideas, practice
s, and accessories to which to cling. €Egoity is often illogical, especially as it
runs rampant in the creation of the myriad of spiritual teachings, paths, and p
ractices. €Yet, a true follower of the one Living God discovers the pivotal role c
linging plays in feeding and maintaining the natural life of limitation and suff
ering; and, he gradually gives-up clinging altogether. €The natural (ordinary, rel
igious, and spiritual) way of living glorifies clinging, and elevates clinging t
o a virtue; while the only Unnatural Way Reveals the essential and powerful role
of clinging, in maintaining the natural life of individuality, which is limitat
ion and suffering.
€
I Define clinging in this way: Clinging is the fundamental act and state of seco
ndary egoity, and is the investment of one s self-energy in the things and ways of
nature within and without, using self-energy as attention and desire; which als
o binds one s mind and body to those things and ways of nature within and without
in which one is invested. €Notice that the key word in the definition is investment .
€
€
Following is a brief consideration of the process of clinging. €The components of
clinging are Used as a framework, and are listed in the order of their involveme
nt in the act of clinging. €But, remember, self-energy is always the essential com
ponent of and fuel for clinging; without self-energy, no clinging can arise:
1.€€€€ Attention - The first component of the clinging-process is self-energy as attenti
on. €In the process of clinging, self-energy first takes the form of attention. €The
individual then projects that self-energy as attention into the nature within a
nd without; where it clamps-down upon, and becomes invested or bound into, the v
arious people, objects, and circumstances which will feed the ego its three meal
s. €Think of attention as a tentacle which reaches-out from the being, and which i
mplodes into the being; and which clamps-down upon and latches onto the stuff wh
ich the ego needs for its fulfillment. €In and of itself, attention is not intelli
gent and does not choose that on which it focuses. €The mind provides intelligent
guidance to the attention. €Followers may intuitively feel or see self-energy as t
he beam of attention, as it is projected from the head-region, and as the mind a
nd senses follow it as the force of attention.
2.€€€€ Mind - The second component of the clinging-process is the mind. €The mind follows
the attention, and it also guides the attention. €The idea of the mind following t
he attention, merely indicates that the mind perceives and processes those aspec
ts of nature on which the attention randomly falls. €Again, in and of itself, atte
ntion is not intelligent and does not choose that on which it focuses. €As the min
d follows the attention, it also becomes bound to the things and ways of nature
within and without by way of the rope of attention. €(The brain-mind itself does n
ot become bound to nature, but is, in effect, bound via self-energy as attention
.) €Then, as the mind reflects upon the natural harvest within and without, it pro
vides more-intelligent direction to the attention. €Attention is without guidance
in its clinging, until the mind reflects upon experience, and directs the attent
ion as to what to ignore, where to go, and in what to become invested. €The attent
ion cannot be fully separated from the mind, since they are so integral with one
another, and are fueled by the same self-energy. €One could not function properly
without the other: the attention could not function properly without the mind s g
uidance of it, and the mind would be chaos without the focusing power of attenti
on. €The mind is always alternating between guiding and following the attention; a
nd, the attention is always alternating between blindly-leading and following th
e mind, and also provides focus, concentration, and power to the mind s operations
. €The attention and mind are closely woven together, and have an interdependent r
elationship.
3.€€€€ Desire - The third component of the clinging-process is self-energy as desire. €Lik
e attention, desire is an unintelligent, habitual, clamping-down, and pulling-in
force of self-energy. €It tends to do its most powerful pulling-in at the heart-r
egion; but the other areas of the body are not excluded from the implosive force
of self-energy as desire. €Yet, the force of selfish desire-energy begins and end
s mostly in and around the heart-region. €Self-energy as desire reaches-out and cl
amps-down upon the harvest; and then brings the harvest back to the being for eg
oic-consumption. €Like attention, the energy of desire is not static. €It is chronic
ally active in a cycle that has six stages. €The six stages of the selfish desire-
energy-cycle are:
1.€€€€ Profound Implosion - Self-energy is imploded, depressed, and still, in and immedi
ately around the body.
2.€€€€ Receives Directions - Self-energy receives specific directions from the mind and
imagination, regarding who or what to get, and how to go about doing the getting
.
3.€€€€ Reaches-out - Self-energy reaches-out and extends itself into the environment to
the people, objects, and circumstances that the mind and imagination have determ
ined will fulfill egoic needs. €Desire can also be active relative to the nature w
ithin.
4.€€€€ Attaches - Self-energy latches or grabs onto those people, objects, and circumsta
nces.
5.€€€€ Brings In The Harvest - Self-energy pulls in toward the being, those specific peo
ple, objects, and circumstances needed by the ego. €
6.€€€€ Waits For Fulfillment and Further Directions - Self-energy returns to its origina
l imploded, depressed stillness, waiting for the fulfillments to be realized throu
gh such acquisition, and then waiting for the ego to compel the above cycle to be
repeated. €
The specific motions of self-energy as attention and desire, are largely directe
d by the conscious and unconscious parts of the mind. €When attention and desire a
re not being more-intelligently guided by the mind, they are acting under the bl
ind impulses of the ego. €Without the mind s intelligent guidance, they appear as a
blind man who spends hours trying to pick apples from a tree, when there are no
apples on the tree. €Without the mind, attention and desire are simply blindly gra
sping and imploding. €Not only is egoity often illogical, it can be very inefficie
nt and unproductive. €
4.€€€€ Body - The fourth and last component of the clinging-process is the body. €In light
of the process of clinging, and like attention and desire, the body is also uni
ntelligent, and is also typically a servant of the ego and the egoically-control
led mind. €So, what is the body s role in the process of clinging? € The body cannot b
e separated from the ego, attention, mind, and desire; and, cannot be separated
from the compulsions of the ego, and from the bondage and actions of attention,
mind, and desire. €Furthermore, the body is the last link in the chain between the
ego, and the things and ways of nature upon which the ego feeds. €For the body to
be fed its survival, pleasure, and vanity, is to be feeding the very ego itself
. €Except in the few rare Instances of Incarnation, the human body is fueled by se
lf-energy, just as the natural, egoically-controlled mind is fueled by self-ener
gy. €(Also like the mind, the body itself does not actually become bound to the th
ings and ways of nature, but acts as if it is bound due to it blindly following
the lead of the ego and mind, and blindly following the actions of self-energy a
s attention and desire. €The body is not actually physically bound to the nature b
eyond it, but is, in effect, bound via self-energy as attention and desire.) €Self
-energy (as attention and desire) radiates from the body, and implodes further i
nto the body, in the process of clinging. €The body, as a form of meat and bones,
is always inherently independent; until the self-energy which pervades and radia
tes from the body subtly binds the body to the things and ways of nature, and ca
uses the body to behave according to its already-existing and subtler clinging-b
ondage. €A man who is already compelled by the ego, and who is already subtly clin
ging to his stack of hundred-dollar bills which is laying on a table across the
room, may get-up, walk over to the money, and firmly clench his fist around the
stack and place it in his safe before he lets his friends in the door. €The body m
erely followed the already-existing impulse of the ego, and the clinging of atte
ntion and desire, as well as the plans provided by the mind as to how to maintai
n ownership of the money. €The body follows the motions of self-energy, as the bod
y acts-out on a gross level, the drama of first clinging on a subtler level via
attention and desire. €
€
Remember this important distinction: self-energy (as attention and desire) is th
e essential agent and fuel of clinging; while attention, mind, desire, and body
are the key components of the process of clinging. €Self-energy is the essential a
gent of clinging; while attention and desire are components of the clinging-proc
ess, and are simply made of self-energy.
€
Like Fear, Clinging Is Always Present,
and Is Both Conscious and Unconscious
In the same way that fear is both conscious and unconscious, clinging is also bo
th conscious and unconscious. €Much about you and how you operate is unconscious,
which allows you to function normally and productively.
€
You are always powerfully attached to particular aspects of nature within and wi
thout. €Yet, like fear, you are not usually conscious of your perpetual clinging. €P
eople, and even most followers, do not realize that they are attached to a speci
fic aspect of nature, until they are threatened with the loss of that means of f
ulfillment. €Furthermore, they do not understand the degree to which they are atta
ched to that means of fulfillment, until they are likewise threatened with its l
oss. €For example, one of the greatest delusions circulating among people in gener
al, and spiritual-types in particular, is the notion that, I am not attached to m
oney, and I am a very giving person. . €Yet, since human societies and economies pro
mote and support clinging and business-only transactions between individuals, an
d because clinging is usually unconscious and mostly unconscious, people can eas
ily become deluded regarding their relationship to money. €More specifically, a pe
rson who is not attached to money , will gladly spend two hundred dollars or more w
hile shopping for his groceries, but, would not freely give that two hundred dol
lars to a distant acquaintance for that person to buy groceries. €There are even l
ong-standing friendships between persons who are unattached to money, wherein money
has never freely changed hands. €However, if money, goods, or services do ever free
ly change hands in such friendships , the receiving party is sure to pay it back in
one form or another. €Such pay-back is an implicit rule in most friendships ; and if
one party does not honor this code of friendships by making the appropriate pay-ba
ck, then the friendship is threatened. €The vast majority of friendships are, at best,
actually business-associations cloaked in friendship-garb. €Yet, some friendships d
o not even meet the standard of business, since there is rarely an exchange of m
oney, goods, or service: they simply occasionally set aside time to mutually-fee
d one another through various forms of amusement.
€
It is the testimony of all true and advancing followers, that they never realize
d the degree of their clinging, until truly and deeply attempting to live The Wa
y. €Prior to finding Me and the one Way, they were operating under the same spirit
ually-correct and delusional cliches as most spiritual people. €They never knew, f
or example, how attached they were to their money and time, until Given the unde
rstanding of Sacrificial giving and service, and why Sacrificial giving and serv
ice are important for Growth (but are by-products of intuitive understanding and
Growth, and are not means to Grow). €As another example, many people never consci
ously realize the degree to which they are attached to another person, until tha
t loved-one is lost through, for example, sudden death, or an unanticipated requ
est for divorce. €
€
For every person except the radically-advanced follower, the act and state of cl
inging or attachment is mostly unconscious, unless one is threatened with the in
voluntary loss of that to which one is clinging. €The fact that clinging is mostly
and usually unconscious, benefits one s functionality and life in ways that are s
imilar to those of fear being largely and typically unconscious.
€
However, an easy way to determine your degree of attachment to a given aspect of
nature, is to seriously consider walking away from him, her, or it, and never s
eeing him, her, or it again. €But, even such serious consideration will not expose
your degree of clinging, as does actually and physically following through on g
iving-up that to which you are obviously and powerfully attached. €Afraid? €Continue
reading, and you may find a bit of incidental ego-satisfying consolation. € €
€
Holding-to and Aversion:
Two Sides of The Same Clinging-coin
The subtle clinging of self-energy is the basis of all secondary egoity, and ess
entially is secondary egoity. €Without clinging, there is no secondary egoity. €
€
A serious seeker may find himself breathing a sigh of relief, however, as he als
o discovers that The Path does not require leading the life of a penniless and r
elationless ascetic or renunciate, and, furthermore, that I Discourage it. €I Give
him The Way of living freer while in the midst of his ordinary life and relatio
nships, and how to live more-freely with all the stuff he once thought he owned.
€Moreover, The Path requires an effortless allowance of life as it is, and as it
is Given; and, the true follower is Shown how to live more-freely, and more in h
armony with God, in and as that allowance. €His freer and more-harmonious allowanc
e-living, Arises in the midst of his ordinary life and relationships.
€
To be averse to any aspect of nature, as is the ascetic or renunciate, is also a
sign of subtler clinging. €You must first be bound to a given aspect of nature, b
efore you can be averse to it. €The penniless ascetics are as attached to money as
a billionaire. €If money truly meant nothing to the ascetics or renunciates, they
could be given piles of gold and would not demonstrate any clinging; such as ho
lding to and hoarding of the gold, or an aversion to or rejection of the gold. €Mo
ney is a problem to both the miser and the ascetic; because both are equally cling
ing to it. €The miser is clinging to it, and is, therefore, afraid of losing it; t
he ascetic is clinging to it, as demonstrated by his fear of touching it. €If the
ascetic were not attached to money, then both - having money, or not having mone
y - would not be problems . €Holding-to, and aversion, are two sides of the same coin
of clinging. €Most people can readily understand how holding-to is clinging, but
few know that aversion arises due to a prior state of clinging: clinging to that
to which one is averse. €Without clinging, one could not be afraid of, or averse
to, any thing, including money and sex. €The ideal is to live fully in nature, whi
le not being of nature. €Freedom.
€
The Path Fosters Neither
Holding-to Nor Aversion; But Freedom
The Path is not a gathering unto oneself, as are religion and spirituality. €Neith
er does The Path foster aversion to any person, thing, or process in nature. €The
Path is about realizing greater freedom, and eventually Realizing Perfect Freedo
m, in the midst of your ordinary life.
€
Path-related renunciation is a renouncing of the subtle clinging to the things a
nd ways of nature within and without, while living in the midst of them. €To strat
egically and effortfully get rid of every thing you think you own like, the asce
tic, would actually bind you more to those things to which you are already cling
ing. €A person cannot achieve freedom from the process of clinging on his own, sin
ce any effort he engages to not cling merely reinforces the clinging. €The Overcom
ing of the stuff and act of clinging is both Grace-Led and Grace-Accomplished; a
nd, the true follower Sacrificially and Faithfully participates in that Lead, an
d Sacrificially and Faithfully allows God to Accomplish the Purification of the
stuff and act of clinging. €He does not give the clinging-process any more power b
y continuing on in the same un-Sacrificial and Faithless ways of living, which i
ncludes the ascetic who is, in fact, just as un-Sacrificial and Faithless as a w
orldly and self-indulgent person. €The feeding-frenzy of egoity subsides primarily
by Grace, and secondarily by his Sacrificial and Faithful participation in that
Graceful Way. €Every aspect of the follower s life gradually ceases to be an issue or
problem for him, and with which he must do something.
€
However, knowing that one gets free of natural things and ways while living in th
e midst of them , can be a great source of delusion for vanity-driven seekers and
beginning-level followers who would like to think that, I am already not attached
to my money, and am not clinging to any thing else that I own. . €Be not deceived w
ithin your self: clinging is largely unconscious, until you are threatened with
the involuntary loss of that to which you are clinging. €Yet, the serious seeker o
r follower cannot be satisfied with vanity-feeding delusions about his level of
advancement; for he wants Freedom and Happiness above all else. €Vanity is one of
the greatest hindrances for otherwise serious seekers of God and His one Way. €
€
Without First Clinging To Oneself,
No Other Clinging Is Possible
With honesty, quiet reflection, and clarity of insight, it is relatively easy to
identify many of the specific external people, objects, and circumstances to wh
ich one is clinging. €When people think of clinging or attachment, they normally t
hink of all the individuals and stuff out there to which they are bound. €And, for t
he serious seeker of God and His one Way, such clinging to externals is indeed w
orthy of consideration; and, is gradually Overcome along The Path, and is eventu
ally Completely Overcome In Freedom and Bliss. €(The clinging to one s money is univ
ersal, and applies to every one who participates in a currency-based economy. €Peo
ple cling to money because it is the indirect yet dominant means by which they s
atisfy their three egoic needs. €In most countries today, without direct or indire
ct access to money, one cannot meet one s survival, pleasure, and vanity needs. €Onl
y the deluded, and the very radically-advanced follower, claim to have no attach
ment to money; the former is mistaken, and the latter is correct in his assertio
n.)
€
The clinging to externals is very powerful in its maintenance and strengthening
of one s state of limitation and qualities of suffering. € Yet, there is an act and
state of clinging which is prior to the attachment to externals, and which is at
the heart of the natural egoic life and all clinging to externals: the clinging
to oneself. €The clinging to oneself is the most essential act and state of cling
ing enacted by every person. €Furthermore, without first clinging to oneself, clin
ging to externals is impossible. €I Consider the clinging to oneself to be primary
clinging, and the clinging to non-selfhood externals to be secondary clinging.
€
How does one cling to oneself? €Self-energy is the essential substance and fuel of
clinging. € In its process of clinging, self-energy assumes the form of attention
and desire. €Attention clings to externals, but its most powerful act is that of
attending to the selfhood. €Attention which is focused upon the selfhood is Called
self-attention. € The most powerful and always-occurring act of attention, is tha
t of self-attention. €Attention is the first and most powerful agent in the proces
s of clinging to externals. €Self-attention is the first and most powerful agent i
n the clinging to oneself.
€
How exactly does attention become self-attention? €The ego absorbs, transforms, an
d amplifies self-energy from a certain spectrum of natural environmental energie
s. €Self-energy is quickly and always focused as the beam of attention. €However, at
tention is not only a linear beam of self-energy which focuses in a straight lin
e and only upon externals, but, in addition to being a straight beam aimed at ex
ternals, attention also performs a peculiar activity. € Attention simultaneously b
eams at externals, and wraps around and implodes upon the ego and the entire sep
arate selfhood. € Attention which bends back around and focuses upon any or all as
pects of the selfhood is self-attention. €And, self-attention is at least equally
as powerful as that part of attention which is focused upon externals. €Attention
as self-attention is thus the first and most powerful agent of clinging to onese
lf; yet, self-attention does not exclude the attention from clinging to external
s.
€
The following illustration shows the ego sitting in its place at the seat of ord
inary consciousness. €Notice that the force of attention radiates from the ego; bu
t, that part of the attention is focused toward externals, and the remainder, as
self-attention, wraps back around and implodes upon the ego and the entire self
hood. €Attention is always consciously and unconsciously clinging to externals; an
d self-attention is always consciously and unconsciously clinging to the ego and
to the rest of the separate selfhood.
€
€
Self-energy as desire is also an agent of clinging, but, even though self-energy
as desire is more pervasive in and around the being than attention, desire is n
ot as powerful or perpetual as is attention in its clinging. €Attention implodes u
pon the ego as self-attention, and upon the rest of the separate selfhood. €Attent
ion also constricts and clamps-down upon externals. €In its clinging, desire acts
in the same essential way as attention, but with a few exceptions. €The implosion
of self-energy as desire does not focus upon the ego as strenuously as self-atte
ntion, and self-energy as desire, and not attention, is the subtlest action one
makes in pulling in the harvest . €Self-energy as desire is also far more pervasive t
han attention, and exists fully in and around the being. € Except for attention, t
he entire implosive and withdrawing secondary layer of self-energy can be viewed
as desire. €Nevertheless, self-energy as both attention and desire, is the agent
of clinging to oneself and to externals.
€
It is often the case that true followers first participate in the Overcoming of
clinging to externals, and then begin understanding and participating in the Ove
rcoming of the essential clinging to themselves. €There are no hard and fast lines
between Faithfully Sacrificing the clinging to externals, and Faithfully Sacrif
icing the clinging to oneself: the follower may begin relinquishing his hold on
himself while in the midst of giving-up his clinging to externals. €Furthermore, w
hen he truly and deeply begins giving-up his clinging to externals, his clinging
to himself automatically decreases.
€
Why is it that when a follower gives-up his clinging to himself, he cannot cling
to externals? €When the self-energy used in clinging to himself is Faithfully Sac
rificed at the Feet of God, that self-energy and its clinging, constricting, and
imploding motion are Purified or Burned. €And, without the presence of self-energ
y and its ways in the being and life through the giving-up and Purification of p
rimary clinging (to oneself), then no secondary clinging (to externals) is possi
ble. €If the sun were to burn-out, it could not first light itself, and could not
then light the solar system. €Unless the sun has the fuel to light itself, it cann
ot light-up the planets. €Likewise, unless the stuff and ways exist with which to
first cling to oneself, no secondary clinging can arise. € Self-attention and self
-clinging always occur before, and take priority over, other-attention and other
-clinging. €All clinging to externals is founded in, and could not arise without,
a prior act and state of clinging to oneself. €You must first love your self, before
you can love externals. €Therefore, without primary clinging, there could be no sec
ondary clinging, because the stuff and ways of secondary clinging cannot exist w
ithout primary clinging. €
€
Furthermore, and hypothetically, assume for a moment that one could be free of c
linging to oneself, and, yet, still possess the secondary layer of self-energy a
nd its ways of clinging to externals. €But, without the prior clinging to oneself,
there would be no central locus or hub to which secondary egoity could implode,
contract, constrict, withdraw, and pull-inward. €Without first clinging to onesel
f, there would be no locus upon which the implosion of secondary egoity could fo
cus. €But, this scenario is not a realistic possibility, since primary clinging mu
st exist for there to be secondary clinging.
€
Even though I Discuss clinging as being twofold (primary and secondary), and eve
n though I Explain that self-energy as attention and desire are the agents of cl
inging, the follower must never forget that clinging is always the same single a
nd essential act. €Clinging to oneself, and to externals, is the single act of the
secondary layer of self-energy, which is that of clamping-down, constriction, a
nd implosion. €
€
Clinging maintains the natural life of individuality, which is limitation and su
ffering. €And, the natural ordinary, religious, and spiritual way of life is essen
tially about the clinging to, and embellishing of, oneself and one s life.
€
The Overcoming of clinging is by Grace, since it is primarily God-Led and God-Ac
complished. €The follower Realizes the Fruit of God s Lead and Work by participating
in that Lead and Work. €Specifically how he participates in the Overcoming of cli
nging, and Realizes True Freedom and Bliss, is generally Explained in Foundation
al Principle Four. €For him, his participation is The Path.
€
Now, consider this: both the spiritual ascetic or renunciate, and the miser or w
orldly self-indulgent person, are equal in their attachment to themselves, and t
o all else of form.
€
Clinging and Bondage of Self-energy,
Equates To Clinging and Bondage of You, The Ego
The ego absorbs, transforms, and amplifies natural environmental energies; where
upon that natural energy becomes self-energy which is usable by the ego to do it
s bidding. €Since self-energy springs-forth directly from the ego, then self-energ
y can be considered a part of the ego itself. €Furthermore, the ego cannot exist f
or long without self-energy, and self-energy cannot exist at all without an ego.
€But, distinctions must be made between the ego and self-energy, for the sake of
accuracy, and for the follower s understanding of clinging and the egoic process. €
€
The ego itself is not the agent of attachment, but the self-energy to which it g
ives-rise does the job of clinging on behalf of its king, the ego. €Since self-ene
rgy is a part of the ego itself, and because the two cannot exist independently
of one another, then, when self-energy becomes bound, the ego itself becomes bou
nd; which is precisely what the ego wants in the first place. €Self-energy is insepa
rable from the ego which generates it. €The ego becomes, in effect, attached and b
ound via self-energy becoming attached and bound. €
€
Of course, the ego does not physically cling to those things which provide its f
ulfillment; but, it is nevertheless bound to them by way of the clinging-tentacl
es of self-energy, as if it were physically linked to them. €String binds the kite
to the spool from which the string emanates: the spool represents the ego; the
string symbolizes self-energy; and the kite depicts an object of fulfillment. €The
ego-spool is bound to its many object-kites of fulfillment, by self-energy-stri
ng.
€
Clinging and Bondage of Self-energy,
Equates To Clinging and Bondage of The Entire Selfhood
Self-energy binds the ego to the things and ways of nature within and without. €Ho
wever, not only is the ego bound via self-energy, but all facets of the separate
selfhood are, in effect, clinging to the various objects of fulfillment through
the clinging of self-energy. € Even though not physically linked to the things an
d ways of nature within and without, the ego, mind, and body are all, in effect,
bound to the things and ways of nature within and without, via the clinging and
bondage of the self-energy which radiates through them.
€
The clinging of self-energy is often as powerful as a chain, and it shackles the
being and life to the things and ways of nature within and without. €Yet, by Grac
e, and by the follower s participation in that Grace, the chains and shackles whic
h bind the follower to nature are gradually Broken, and he is increasingly able
to perceive and understand the Awesomeness of God and His one Way.
€
Natural Living Perpetuates Suffering
Above, the reader discovers that nature is about preserving and procreating the
form and state of limitation, or individuality. €Nature is always seeking to prese
rve and procreate the myriad of its individual, distinct, identifiable, and limi
ted forms. €The natural human is no exception to natural law.
€
Natural living is that of feeding (or fulfilling), and maintaining, the state of
limitation or individuality. € For the human, natural living is essentially that
of self-feeding and self-fulfillment; which implies meeting the three needs of p
rimary egoity, and doing-so through the subtle action of secondary egoity which
is clinging, implosion, contraction, constriction, withdrawal, inward-pulling, a
nd taking. €The natural life is about self-feeding and self-fulfillment, and not s
elf-Transcendence.
€
Nature is always working to preserve form and limitation, for nature is form and
limitation, and is always seeking to preserve itself. €That is its Design. €Nature
is, therefore, always moving to preserve the separate human consciousness, or eg
o, which is the core of individuality. €
€
The dilemma for the human, however, is that to feed and strengthen you (the limi
tation of separate consciousness and secondary egoity), is to also feed and stre
ngthen the suffering which is inherent within being a separate consciousness, an
d which is inherent within secondary egoity. €To maintain your survival and intact
ness as an individual and separate being, is to also maintain the suffering. €The
subtle limitation of primary and secondary egoity, necessarily implies primary a
nd secondary suffering. €In short, limitation means suffering: within the state of
limitation or individuality, necessarily comes suffering.
€
Remember, however, that the limitation of the human physical body does not neces
sarily imply suffering, as Evidenced by the Form Used For Incarnation. € It is the
limitation of primary and secondary egoity which exists in the body which is th
e main source of human suffering, and not the body itself. €(Self-energy and secon
dary egoity exist in the body, but also extend beyond the body. €However, primary
egoity is confined to inside the body, at and as the seat of the ordinary separa
te consciousness of individuality.)
€
In preserving and reinforcing his state of form and limitation, and resisting it
s death, the natural human is preserving and strengthening the very separate con
sciousness which he essentially is, as well as the secondary layer of self-energ
y he creates. €Furthermore, to preserve and reinforce the limitation, is to also p
reserve and reinforce the suffering inherent within a natural form. €People do not
consciously intend to preserve and strengthen suffering while preserving and re
inforcing themselves, yet, to do-so is an unavoidable by-product of limitation-p
reservation. €To preserve you, the separate consciousness of individuality, is to
preserve and strengthen the suffering inherent within primary and secondary egoi
ty. €People preserve individuality, separation, form, limitation, and suffering, t
hrough meeting the three egoic needs of survival, pleasure, and vanity.
€
How exactly does natural living perpetuate suffering? €Natural living maintains an
d strengthens suffering, by maintaining and strengthening the limitation of prim
ary and secondary egoity. €And, as Discussed above, inherent within all natural fo
rm, are the qualities of suffering. € So, to maintain limitation, is to maintain t
he suffering qualities which are inherent within limitation. €Yet, maintaining and
strengthening limitation perpetuates suffering in another way, and that is by s
hutting-out God, which is Infinite Consciousness, Freedom, and Bliss. €Primary and
secondary egoity shut-out God. €Therefore, preserving the limitation of individua
lity not only maintains its inherent suffering, but also prevents the Realizatio
n of Freedom and Bliss.
€
Without first clinging to oneself, no other actions of secondary egoity can aris
e. €Without clinging, there can be no self-feeding and self-fulfilling motion of i
mplosion, contraction, constriction, withdrawal, inward-pulling, and taking. €(Cli
nging is actually inherent within the limiting and self-fulfilling motion of imp
losion, contraction, constriction, withdrawal, inward-pulling, and taking.) €The i
mplosive motion of self-feeding and self-fulfillment, and the clinging inherent
within it, preserve the limitation, and thus perpetuate suffering. €The motion of
self-fulfillment inherent within natural living, which includes clinging, implos
ion, contraction, constriction, withdrawal, inward-pulling, and taking, maintain
s the limitation of egoity, and thus perpetuates suffering. €This section contains
merely different perspectives on the same essential constricting, implosive, se
lf-protecting, and self-fulfilling act of preserving limitation, and thus also s
uffering.
€
The Ordinary, Religious, and Spiritual Ways of Living
Are Natural and Perpetuate Suffering
The ordinary, religious, and spiritual ways of living are actually one and the s
ame way of living: they are all natural living. €They are not Of God and His one W
ay of Freedom; but, are of nature and its one way of limitation, individuality,
suffering, and death.
€
It is easy to understand how the ordinary life is natural. €But, how is it that th
e religious and spiritual ways of living are Considered natural? €Religion and spi
rituality include the idea of God, so how could they be natural ways of living? €F
or a moment, consider the ideas of religion and spirituality more deeply. €
€
What is a religion? € A religion is a teaching which Originated from an Incarnatio
n, but, over time, has become perverted by egos and for egos, and is now widely
accepted by the masses. €Contemporary christianity and buddhism are the only moder
n examples of religions; while other religions , such as hinduism, confucianism, ju
daism, and islam, are mere spiritual movements. €(The names of religions and spiri
tual movements are not Capitalized, since they are not Of God, and do not repres
ent His one Way.) €For example, Jesus Christ was a True Incarnation, and Taught Go
d s one Way Of Life, Love, and Freedom. €Yet, since His death, True Christianity has
been sorely perverted to meet the egoic needs of church-goers. €In its early days
, Christianity was not widely accepted by the masses; but, it became perverted o
ver many centuries into a self-feeding and self-fulfilling way of life, and thus
became the christianity practiced today by the masses. €Jesus is revered today on
ly because His Life Message has been perverted to meet egoic needs. €He was murder
ed by the masses when His Message was Pristine, but, today, He is worshipped by
the masses now that they have all but destroyed His Message, and now that He is
not physically here to Confront them with their religious yet natural ways. €Peopl
e like dead Incarnations, but most people despise Them while They are alive. €Peop
le like to think that they can have their way with God and His one Way. €People cr
eate God in their own images, and create His Way to fit their natural ways and their
natural lives. €This Incarnation is also often despised and ridiculed, just as th
e few Others have been and will be.
€
Modern-day christianity is no longer the one Way of self-Transcendence, but has
become simply another way of providing self-feeding and self-fulfillment. € Rather
than christianity being taught as The Way of Overcoming the limitation of indiv
iduality, and thus the suffering of individuality, christianity is now merely an
other means for feeding and fulfilling individuality. €Modern-day christianity is
simply another way of meeting the three egoic needs. €Survival is assured by the (
false) promise of heaven after the physical death; and, for many, christianity p
rovides numerous means for meeting the pleasure and vanity needs. €The same princi
ples are true for buddhism as for christianity: that which was once the Life Mes
sage of an Incarnation, has simply become another morsel at the buffet of religi
on and spirituality. €The one True and Eternal Religion exists only in the Presenc
e of God, and only with Perfect Teaching, and, therefore, only during the lifeti
me of the Form Used for Incarnation. €The Teaching of an Incarnation will always b
e perverted by the masses, after His or Her death. €(But, with the advent of print
ing and computers, perhaps this Written Record will prevent much perversion afte
r the death of this Body. €Yet, I will never be widely accepted, either before or
after My death. And, even My followers often misunderstand The Teaching even now
while I am alive, and even with the volumes of Written Teaching.)
€
And, what is spirituality? € The term spiritual is a classification of ideas, belief
s, teachings, paths, practices, teachers, masters, gurus, adherents, and other p
ersons, which are mistakenly assumed to be Of God or the Ultimate Reality, or ca
pable of Leading one to God, but which, in fact, are neither. €Unlike religions, t
he many spiritual paths, practices, and movements do not Originate from an Incar
nation, but are created solely by egos, and for egoic-fulfillment. €The Self-reali
zation Fellowship of Yogananda, The Course In Miracles, Scientology, and The Sid
dha Yoga Foundation of Muktananda, are only a few examples of spiritual movement
s. €Today, there are tens of thousands of spiritual teachings, paths, and practice
s; and, are represented by the myriad of spiritual teachers, masters, gurus, yog
is, swamis, jnanis, sages, rishis, roshis, zen masters, lamas, bodhisattvas, pri
ests, saints, mystics, shamans, philosophers, channels , holy men, wise men, and medit
tors. €Yet, religion and spirituality have nothing to do with God, nor I with them
.
€
As the serious seeker looks deeply at religions and spiritual practices, especia
lly in contrast to The Path, he discovers that they all have in common the funda
mental error of natural life: they feed and reinforce self and individuality, an
d thus feed and reinforce limitation and suffering. €They are all about nothing ex
cept feeding and fulfilling self. €And, they all involve exercising secondary egoi
ty, which, essentially, is the single motion and action of clinging, implosion,
contraction, constriction, withdrawal, inward-pulling, and taking. €They all, ther
efore, feed and strengthen primary egoity. €Like the natural ordinary life which i
s bereft of any thought of God, the natural religious and spiritual ways of livi
ng are also, fundamentally, about feeding self. €
€
No matter how a given religion or spiritual practice appears on the surface, the
y are all essentially about feeding self or individuality. €Even the spiritual pat
hs which teach ways or techniques of achieving oneness with God , are actually impl
icitly or explicitly leading their adherents to erroneously believe that, through
this practice , they become God, get God, experience God, find God, or use God. € N
one of them are teaching the fact that one must Fully and Irrevocably Die as the
 separate consciousness of individuality; and that when one Fully Dies as a sepa
rate consciousness, God Fully Lives In creation Through that Form. €Like the ordin
ary ways of life, religion and spirituality are about preserving and embellishin
g the self or individuality; which also preserve and strengthen the suffering. €An
d, all the spiritual teachings which profess oneness with God , actually have provi
sions in the teaching for the individuality to remain intact, while the person i
s also one with God . €To accommodate egoity in another way, many teachings claim tha
t practitioners move in and out of oneness with God , or a variation thereof. €(The n
otions of temporary Ego-Death, and partial Ego-Death, are also false. €True Ego-De
ath is necessarily Total and Permanent.) €The idea of an Enlightened person is among
the greatest of spiritual oxymorons. €There are thousands upon thousands of Enlig
htened individuals and Enlightened teachers running around on the spiritual circuit,
and who claim they are one with God . €Yet, thee and Me cannot fully coexist in the
same arena. €
€
Delusion is rampant on the spiritual circuit. €I must Speak Loudly about Me, the o
ne Path, and the errors of religion and spirituality, so that the few serious se
ekers will hear My Voice. €I am not here for the masses, for they are committed to
the natural life; but for the few innocent ones who hear My Call.
€
The Second Way Self-feeding and
Self-fulfillment Perpetuate Suffering:
The Shutting-out of God
The natural ordinary, religious, or spiritual life is essentially about self-ful
fillment, which is the feeding of the selfhood-limitation. €As Stated above, the c
linging, implosion, contraction, constriction, withdrawal, inward-pulling, and t
aking of the natural life, perpetuate suffering by simply maintaining the source
s and ways of suffering, which are the stuff and ways of primary and secondary l
imitation. €Yet, there is another way by which the clinging and implosive action o
f secondary egoity perpetuates suffering, and that is by the shutting-out of Tha
t which is the very Antithesis of limitation and suffering: God. €So, by feeding t
he selfhood, suffering is perpetuated in, not one, but two ways:
a.€€€€ Self-fulfillment Maintains Limitation and Individuality - The first way in which
leading the natural self-fulfilling life perpetuates suffering, is that of prese
rving and reinforcing the state of individuality or limitation. €By feeding primar
y and secondary limitation or the individuality, the very sources, stuff, and wa
ys of suffering are also inadvertently maintained. € Feeding and maintaining the s
eparate consciousness and secondary egoity of individuality, is to feed and main
tain the sources, stuff, and ways of suffering. €Primary and secondary egoity, are
, in and of themselves, suffering. €For the follower, the life and action of self-
fulfillment does not allow the Emptying of self, for that which is always being
Purified, is always being replaced by feeding the individuality. €While the waters
of self are being Evaporated, the follower with little understanding is pouring
more water into the cup of individuality, and thus limitation and suffering.
b.€€€€ Self-fulfillment Shuts-out God s Bliss and Work - The second way in which leading t
he natural self-fulfilling life perpetuates suffering, is that it shuts-out God,
which is Completely Other-Than suffering, and which Does the Work of Removing l
imitation and suffering. €By feeding primary and secondary limitation, the cocoon-
like barrier of the entire selfhood is fed and maintained. €As Stated above, prima
ry and secondary egoity, are, in and of themselves, suffering. €Yet, primary and s
econdary egoity are not only inherently suffering, but they also maintain suffer
ing by preventing God from Moving Into and Working Throughout the being and life
. €Primary egoity (or the core-level point of separate consciousness), and seconda
ry egoity (or the thick wall of self-energy), prevent the one Blissful God from
Existing and Operating In and Through a being and life; and, if God is prevented
from Existing and Operating In a being and life, then He also cannot Conduct th
e Work of Removing limitation and suffering. € By feeding self, Bliss is prevented
, and the Purification of individuality, limitation, and suffering is also preve
nted. €Feeding egoity, or self-fulfillment, prevents or shuts-out God, which is th
e very Antithesis of suffering, and which Conducts the Work of Freeing-Up the be
ing and life. €(The prevention of Bliss, and shutting-out God s Purificatory Work, a
re not separate acts; they are simply two suffering-perpetuating effects of shut
ting-out God via self-feeding and self-fulfillment. €To shut-out God via self-feed
ing and self-fulfillment, is to prevent All of God; which is to shut-out Infinit
e Consciousness, Freedom, Presence, and Bliss, and His Work of Purification.) €
€
A being and life must be totally empty of self and its ways, for God To Fully In
carnate Through that being and life. €However, the natural ordinary, religious, an
d spiritual ways of living are fundamentally about the single act of self-feedin
g and self-fulfillment; and, keep the cup of self quite full and strong. €Any of t
hee, and All of Me, cannot coexist within that being and life. €Much self; little
God. €Little self; Much God. €No self; only God.
€
Only God Is Unnatural
The only Thing In creation which is not natural, is the Creator. €Only God, the Cr
eator, is Unnatural. €Only God, the Creator, is Completely Other-Than the things,
qualities, and ways of nature, Its creation. €God Pervades nature, but is Complete
ly Other-Than nature. €Only God is Unnatural.
€
God s Eternal State is Infinite, Formless, and Non-empty Beingness. €Upon Incarnatio
n, God s Presence is the Finest yet Fullest of Energy, and Pure and Unsurpassable
Bliss. €And, also upon Incarnation, and if invited and allowed by the follower, on
e Facet of God s Movements or Ways is that of Removing all that prevents Him from
Existing and Operating Through that being and life, thereby Making way for none
other than Him. € God s Work is not about Making the follower into God, but is about
Removing all the natural things, qualities, and ways of the follower which shut
-out God. €Along The Path, God does not Create a better individual, but Makes room
for Himself. €For Infinity and Bliss to Incarnate, Requires that all limitation b
e Removed, not strengthened. €The Path is not about feeding and embellishing self,
but is about allowing the Death of self and its ways.
€
A few spiritual-types who also practice nature-worship or support environmental
causes, like to think that nature, or certain parts of nature, are God. €In fact,
nature is in God, and, upon Incarnation, God is In nature; but nature is not God
, and God is not nature. €God is the only Unnatural, even in the midst of nature.
€
Only The Unnatural,
Can Undo and Replace The Natural
You are of nature. €You are natural. €You live naturally. €Every thing about you is na
tural: your state, your qualities, and your ways. €You spend your days seeking onl
y to feed and fulfill survival, pleasure, and vanity needs. €Whether you consider
yourself to be ordinary, religious, or spiritual, you are natural, you appear na
tural, and you live naturally. €Even some who consider themselves to be followers
of Me, spend most every waking minute of every day seeking only to fulfill egoic
needs; and some of those attempt to use God Personally and Impersonally for the
same. €The excruciating senses of limitation and suffering compel the feeding-fre
nzy of egoity, even in the Presence of God, and even toward God Himself. €Moreover
, the feeding-frenzy of egoity often increases in the Presence of God, because e
goity is face-to-Face with the only Thing which can Undo and Replace it.
€
The Highest Possibility or Goal of a true follower, is the Complete Death of prima
ry and secondary egoity, and, thus, the Perfect Incarnation of God. €The Goal of The
Path is God, and not self-preservation and self-improvement. €(The term Goal is in
quotes, because the follower does not actually reach, achieve, obtain, find, get
, or become God; but, he Dies to individuality and selfishness, whereupon God Li
ves In creation Through that Form.) € However, the follower cannot Purify himself,
and cannot Realize God on his own, because every strategy and effort he employs
to do-so, merely reinforces the very egoity he is trying to Overcome. €But, looki
ng even deeper, we can say that the strategizing and effort are part of secondar
y egoity, and do not merely reinforce egoity. €Strategizing and effort are the exe
rcise of a part of secondary egoity, and are not merely causing the reinforcemen
t of egoity. €Strategizing and effort are egoic actions, and are not separate from
secondary egoity. €All egoity can only reinforce egoity.
€
In light of The Path, a great and pervasive error among all human beings - wheth
er ordinary, religious, or spiritual - is the idea that an individual can comple
tely alleviate his present suffering, and that he can completely prevent his fut
ure suffering. €Yet, a ll ordinary, religious, and spiritual efforts never complet
ely alleviate, and never completely prevent, limitation and suffering. €Furthermor
e, they only make worse the essential matters of limitation and suffering, by fe
eding and fulfilling individuality.
€
Why is it true that any and all actions of egoity, only maintain and strengthen
egoity? € The only possible actions of secondary egoity are that of clamping-down,
clinging, implosion, contraction, constriction, withdrawal, inward-pulling, and
taking. €But, it is all only clinging. €And, any and all actions of secondary egoit
y, are only that of secondary limitation and secondary suffering. €Furthermore, th
e only possible results of those actions are increased limitation and suffering.
€Also, the secondary stuff of limitation and suffering - self-energy - cannot be
used to Purify self-energy, since all actions of self-energy only increase its a
mount and strength. €Any and all actions of egoity are necessarily that of limitat
ion and suffering. €Egoity can do nothing else except create and reinforce seconda
ry limitation and suffering. €Also, one cannot use one s self-energy or body to Over
come self-energy and self-feeding, but will, in fact, only make matters worse. €Th
erefore, the only possible actions of secondary egoity are that of limitation an
d suffering, and the only possible results of any and all actions of secondary e
goity, can only be that of increased limitation and suffering. € It is the nature
of egoity, that any and all efforts and actions it undertakes, necessarily incre
ases egoity, including those of trying to get, experience, own, and control God,
which are exactly the (always and necessarily unsuccessful) actions of spiritua
l paths and practices. €
€
Egoity or individuality cannot decrease egoity; egoity or individuality can only
increase itself. €Therefore, since a ll ordinary, religious, and spiritual effort
s are founded in, and conducted by, egoity or individuals, they can never comple
tely alleviate, and can never completely prevent, limitation and suffering. € More
over, all ordinary, religious, and spiritual efforts to alleviate or prevent suf
fering, merely increase limitation and suffering.
€
The Teaching of Freedom also offers the very simple four-step line of thought wh
ich explains why all ordinary, religious, and spiritual efforts never completely
alleviate or prevent limitation and suffering, and why they can only make worse
the senses of limitation and suffering. €That four-step line of thought is compri
sed of four facts, and they are:
1. €€€€Egoity or individuality is limitation and suffering; that is its state, stuff, qu
alities, and ways, and it is separation from God.
2. €€€€You cannot exercise, feed, and strengthen the source and ways of limitation and s
uffering, and expect limitation and suffering to lessen. €
3. €€€€The ordinary, religious, and spiritual ways of life merely exercise, feed, and st
rengthen egoity or individuality, which is the very state, stuff, source, root-c
ause, and ways of limitation and suffering.
4. €€€€Therefore, the ordinary, religious, and spiritual ways of life never completely a
lleviate or prevent limitation and suffering ; but, only nourish, reinforce, and
increase limitation and suffering.
€
Therefore, the ordinary, religious, and spiritual ways of living move people ver
y quickly - backward, into further limitation and suffering. €And, in light of the
above facts, the reader may have already ascertained why Grace is necessary for
limitation and suffering to decrease. €You cannot lift your self Up by your boots
traps. €Yet, the self is not Lifted, but Dissolved. €And, you cannot Dissolve yourse
lf. €The serious seeker discovers why he must rely on Something which is Beyond an
d Other-Than himself, for the limitation and suffering to decrease. €In light of t
hat knowledge, he also becomes humble enough to actually rely upon, and to submi
t to, That which is the only Source of Help.
€
There must be Something which is Completely Beyond and Other-Than egoity, and wh
ich is Working on egoity, for egoity to decrease. €Yet, that Something cannot be a
bsent from the arena of egoity within and without. €The only Something which is ab
le to Conduct such Work, is the Creator of all nature including egoity: God Hims
elf. €And, God is certainly not absent from the egoic being and life, once It is G
iven via Incarnation, and once It is truly and deeply invited and allowed by the
serious seeker of God and His one Higher Way.
€
Grace is the Gift God Makes of Himself via Incarnation, and includes the Work It
does In and Throughout a true follower s being and life. €The Path is Grace from be
ginning to End. €The third Foundational Principle points to the following two impo
rtant and related facts:
a.€€€€The follower s walk along The Path is both Initiated and Sustained primarily by Grac
e; and not byself, nor by any other individual, nor by any other aspect or proce
ss of nature within or without.
b.€€€€All Purification of the follower s egoity, mind, and being, and All Growth-Enhancing
Changes to the circumstantial and relational life, Unfold by Grace; and not by
self, nor by any other individual, nor by any other aspect or process of nature
within or without. €€€€
€
However, many seekers may ask: Since God Exists and is All-Pervading, is It not a
lready freely and easily available to any one and every one, no matter where one
happens to be? €If God is All-Pervading, then why must It be Given? €If God is All-
Pervading, then, for one to traverse The Way, why must God be Given To, Through,
and Throughout the being and life? €
€
If you follow those questions to their logical conclusion, then you must ask thi
s next and pivotal query, which is: Is it true that a seeker can traverse The Pat
h Of and to God, on his own and without Help? . € The spiritually-correct, most incl
usive, most tolerant, most emotionally satisfying, and most egoity reinforcing r
esponse would be, Yes. . €But, the serious seeker comes to learn why and how that is
realistically not the case. €As a general Explanation of why the answer to that qu
estion is No. , the reader is Asked to carefully consider this twelve-step line of
deliberation:
1.€€€€All egoity or individuality is limitation and suffering; because that is its very
state, qualities, and ways, and because egoity separates the being and life from
God, Its Presence, Its Bliss, and Its Intelligent Influence.
2.€€€€By its very nature, all egoity is contrary to God and His one Way of Freedom.
3.€€€€All subtle scheming and strategizing arise from egoity, and only reinforce egoity.
4.€€€€All subtle and gross effort, struggle, and self-manipulation arise from egoity, an
d only reinforce egoity.
5.€€€€Any scheming, strategizing, effort, struggle, or self-manipulation that you employ
to find or get God, only reinforces you, your stuff, your qualities, and your way
s.
6.€€€€Any reinforcement of you, your stuff, your qualities, and your ways, only reinforc
es and strengthens the limitation and suffering that you are and that you create
.
7.€€€€That which is fundamentally limitation and suffering, cannot get and own the Infin
ite One.
8.€€€€That which is fundamentally limitation and suffering, cannot Lead and Purify itsel
f Beyond limitation and suffering.
9.€€€€If the reader s past and present scheming, strategizing, effort, struggle, and self-
manipulation, which include his therapies and his spiritual paths and practices,
had satisfactorily worked to lessen his senses of limitation and suffering, and
had provided the sense of direction he needs, he would not still be seeking, an
d would not be reading this Text.
10.€€€€Growth in God and His Way, will not Transpire because of you, or because of your
scheming, strategizing, effort, struggle, or self-manipulation.
11.€€€€Growth in God and His Way must Transpire in spite of you, and by Grace.
12.€€€€The follower must Faithfully, Sacrificially, and Prayerfully give-over himself, h
is stuff, his ways, and his life Into God s Hands for It to Conduct the Work of Pu
rification and Change.
€
In light of the above deliberation, it can only be concluded by any reasonable a
nd open-minded individual, that God and His Way must literally be Thrust Into an
d Throughout the mind, being, life circumstances, and relationships of the Truth
-seeker. €On the other hand, all those who are compelled to defend their current i
deas and spirituality from the low-level of emotion, and not from the less-perso
nal plane of realistic and verifiable ideas, will unsuccessfully seek to find re
asonable fault with the Message and the Messenger. €
€
It is offensive to you, the ego, to be faced with the idea that, for Growth to U
nfold, you must be reliant upon Something which is Completely Beyond and Other-T
han your self and your ways. €By nature, you, the ego, seek to remain isolated and
independent; and, arrogantly denying your need for God s Help is one way you try
to ensure your survival. €And, God and His Way are your greatest Threats to isolat
ion and independence. €Observe the power of your need for isolation and independen
ce, as you find yourself getting offended and angry while reading this Book. €Noti
ce how your vanity suffers, as you are Confronted with the undeniable facts here
in found; and, how you will periodically want to close the Book. €Yet, for the ser
ious follower, knowledge-based humility arises as a more-accurate perspective of
himself and life; and, is not the false and superficial humility displayed by m
any spiritual-types. €Furthermore, he is relieved to be in a real relationship to
God, and to have That on which to depend; and, does not powerfully shrink back int
o his cocoon-like safety of isolation and independence.
€
Only God can Undo egoity or individuality. €And, only God can Replace egoity with
Himself and His Way. €Only the advanced follower deeply and intuitively understand
s why and how those facts are true, and only he lives accordingly. €All others are
still employing subtle and gross efforts and actions to decrease limitation and
suffering. € They have yet to understand that nature can replace nature with only
more nature. €They do not know that only the Unnatural can Undo and Replace the n
atural, and they are, therefore, relying upon only themselves for the decreasing
of themselves.
€
God, The Unnatural,
Is Given Through The True God-Man
With the above twelve-step line of deliberation established, a serious seeker ma
y further ask, Since a follower cannot do anything to get and control God, then h
ow exactly is Grace Given To and Throughout his being and life? . € The Answer to th
at most excellent question is, Via Incarnation; Through the God-Man. . €(The terms Inc
arnation and God-Man are synonymous.) €Through Incarnation or the God-Man, God litera
lly Comes Into your level, and thus Into and Throughout your being and life. €And,
it is only a Human Form Through which God Powerfully Springs-Forth Into and Thr
oughout creation in general, and Into and Throughout the beings and lives of Its
serious followers specifically. €
€
(God does not Prefer Using a male body over a female body. €Gender is a non-issue. €A
female Body Used for Incarnation would, logically, be termed God-Woman. €Yet, Inca
rnation is essentially gender-neutral, and can Come Through a male or female For
m. €Thus, the word God-Man is Intended to be gender-neutral, and is Used to Denote b
oth male and female Bodies. €Political-correctness may dictate God-Person , but we ne
ed not be distracted by feel-good trivialities.)
€
Exactly Who or What is the Incarnation, or the God-Man? €The definition is as foll
ows: The Incarnation is the Act and State of the Infinite and Formless God Comin
g Into and Throughout the world of form, limitation, and suffering, Doing-So In
and Through a Human Form; yet Remaining As It Is regardless of Its Incarnation T
hrough a Body that is limited and which has form, but while also Becoming Active
in creation. €The Incarnation is Grace, and Grace Comes Through the Incarnation. €S
ince there literally is no Path without Grace, and because Incarnation is not Ot
her-Than Perfect and Total Grace, the serious seeker will benefit from an Explor
ation of the idea of Incarnation.
€
However, prior to any further Discussion regarding the Incarnation or God-Man, t
he reader should be clear regarding another very ego-offending fact: Almost all
claims made by spiritual seekers, teachers, masters, gurus, yogis, swamis, jnani
s, sages, rishis, roshis, zen masters, lamas, bodhisattvas, priests, saints, mys
tics, shamans, philosophers, channels , holy men, wise men, and meditators, which deno
e or imply that they are God, Reality, Incarnations, God-Men, Enlightened, Awake
ned, or Realized, are utterly false. €The two reasons why these people make such i
mportant yet false claims, are: innocent delusion, or intentional fraud. €
€
Upon closer inspection and consideration, a serious seeker discovers that the gr
eat majority of such persons are merely innocently deluded regarding their State ,
and are not intentionally fraudulent. €They simply do not know any Better; but, mo
st of them would not want to know of their error. €Yet, there is a significant num
ber who are knowingly perpetrating fraud upon their audiences and students; doin
g-so for their own egoic gain. €(The spiritual teachers Yogananda and Andrew Cohen
are two examples of innocently deluded people; and, the lives of Sathya Sai Bab
a and Bhagwan Shree Rajneesh represent the height of intentional fraud.)
€
However, the fact that many innocently deluded spiritual teachers are also well-m
eaning , does not begin to negate, or compensate for, the massive damage they do t
o the few sincere seekers in their audiences. €In his journey on the spiritual cir
cuit, how often has the reader been sorely disappointed, confused, or even profo
undly hurt, by one or more of these people? €In addition to profoundly and often i
rreparably confusing their students about life and God, one of the greatest harm
s they inflict, is a turning-off of an otherwise serious seeker from the possibili
ty of finding Something Real, True, and Ultimate. €Such seekers are caused to simp
ly give-up on their quest, or to at least become cynical and lukewarm. €Yet, most
spiritual seekers enjoy being fooled, or at least do not like to ask too many qu
estions, because, in the process of such denial, one or more of their egoic need
s are being fed. € Innocent delusion is founded in simple ignorance, while intenti
onal and self-inflicted spiritual delusion is a trick of egoity to keep itself s
afe.
€
Furthermore, because of both the innocently deluded and intentionally fraudulent
spiritual teachers, and due to spiritual-correctness, the idea of God or the Ul
timate Reality has been made cheap and inconsequential in the collective eyes of
the spiritual community. €The mention of God in spiritual circles does not enlive
n the mind, nor make the eyes tear, nor the hearts soar, nor the body to fall in
prostration before the Feet of the one Living God, the Creator and Infinite Ref
uge. €Also, and likewise in the perception of the spiritual community, the fact th
at I Say, I Am That. , has lost much of Its Profundity and Power because the same e
ssential statement is made by the innumerable deluded or fraudulent spiritual te
achers, masters, and gurus.
€
Why are spiritual seekers so offended by the above Statements regarding how almo
st all persons who claim Enlightenment, Realization, or Oneness with God, are ac
tually deluded or fraudulent? € The key words are investment and egoic-fulfillment
. €Seekers have invested often many years of their lives engaging various spiritua
l paths and practices, and in being devoted to, or associated with, various spir
itual teachers, masters, and gurus. €They have also often given much time and fina
ncial resources supporting their spiritual teachers and organizations. €Furthermor
e, all spiritual seekers who are very active on the spiritual circuit and who fr
equently feed at the spiritual buffet, or who are strongly and enduringly commit
ted to a particular spiritual teacher, master, guru, teaching, practice, or medi
tation, derive much egoic-fulfillment from their spirituality. €Most spiritual-typ
es derive great pride from their high level of spirituality, and from their associ
ation with Enlightened or advanced teachers, masters, and gurus. €For many, being well
-known on the spiritual circuit, or at least in their close spiritual circle, an
d being perceived by others as very advanced or even Enlightened , or merely being as
sociated with other advanced or Enlightened persons, are their most powerful sources
of pride, self-esteem, and self-worth. €It makes them feel good to be recognized
as spiritual, advanced , or Enlightened , or to be merely associated with such persons
; and, they can revel in that feeling in their private moments while making sure
to appear humble about it all when around other spiritual-types. €Some spiritual
persons attempt to play the dual role of both seeker and teacher. €Spiritual-types
also find unconditional acceptance from other spiritual-types. €The fulfillment of
socializing and unconditional acceptance is also a powerful factor in many people
being attracted to spiritual groups. €(There is an unwritten rule within most spir
itual circles, that every person is accepted and liked for what they are . €After all
, spiritual-types maintain that, We do not judge others. ; except, of course, when
they either tell others how wrong and bad they are for judging or for being spir
itually-incorrect, or when they simply reject, and keep a friendly distance from,
those bad judgers . €Since it is understood among spiritual circles and groups that no
ne judges , then every one is safe; even from constructive or helpful criticism. €Ye
t, people who claim to be non-judgmental, continually use their God-Created disc
riminative faculties in their daily lives. €Hypocrisy, delusion, and simple stupid
ity abound on the spiritual circuit. €For example, out of fear of being judgmental a
nd thus un-spiritual, un-accepting, and closed-minded , some will go so far as to s
ay that murder and rape are not absolutely wrong.)
€
In the context of this Writing, I can Address neither all the specific ways in w
hich most spiritual-types are invested in their spirituality, nor all the partic
ular forms of egoic-fulfillment they derive from their spiritual involvements. €Ye
t, it is probably now clear to the reader why spiritual persons are so offended
by, and angry at, the above Statements regarding how almost all persons who clai
m Enlightenment or Realization, are actually deluded or fraudulent. €When being Co
nfronted with, and when openly and honestly considering, the errors of modern sp
irituality, many spiritual-types will:
a.€€€€take an unreasonable leap in thinking, by incorrectly assuming that they and their
lives are being attacked and devalued, which, in the effort to not feel attacke
d or devalued, leads to defensiveness and angry reactivity, and attack and deval
uation of the Message and the Messenger;
b.€€€€feel a sense of loss-pain regarding their investments in, and egoic-fulfillments d
erived from, their spirituality, which, in the effort to not feel the loss-pain,
leads to blaming, and being angry with, €the Message and the Messenger: € €
€
Yet, if My Message were untrue, spiritual-types would not get angry at the Messe
nger; but, would simply smile, calmly ignore Me and The Teaching Of Life, and pr
oceed on in their spiritual endeavors. € However, I am not Discussing right versus
wrong or good versus bad; but, I am Teaching and Giving the one Way of Freedom
and Bliss, versus the myriad of natural ways of limitation and suffering, whethe
r those ways are called ordinary, religious, or spiritual.
€
By admitting, at least to themselves, that their teachers, masters, and gurus ar
e either deluded or fraudulent, and are not What they say they are, then some sp
iritual seekers erroneously interpret that to mean that all they have thus far ac
complished spiritually has not actually served to bring them closer to God, and a
re in effect, worth nothing. €But, their past and present spiritual endeavors are
indeed valuable. € Those teachings, paths, and practices can now serve by showing
the truly serious seeker what the one Way is not , and can remind them of how no
t to think and live. €Those teachings, paths, and practices are concrete examples
of the specific and fundamental Freedom-preventing errors of not only spirituali
ty, but of all ordinary human life. €For deeper learning to unfold, one needs both
examples and non-examples; which is one reason why I Address specifically What
The Path is, and what It is not. €And, Doing-So involves Exposing the limitation-
and suffering-enhancing nature of the ordinary, religious, and spiritual ways of
living. €(In addition to the error of self-feeding and self-fulfillment, the othe
r specific and fundamental errors of not only religion and spirituality, but of
all ordinary human life, are Discussed under Foundational Principle Four. €The fol
lower comes to understand not only what those other errors are, but also more ab
out how and why the ordinary, religious, and spiritual ways of living are founde
d on the same essential, core-level, and €limitation- and suffering-enhancing erro
rs.)
€
The reader now understands that spiritual teachers, masters, and gurus are not t
he Incarnation or God-Man; and, that most of them are simply innocently deluded,
while some are intentionally fraudulent. €Now, more can be Said about the Traits
of the True Incarnation, how the Incarnation Comes to Be, Who I Am, and why I Gi
ve Myself Through a Human Form. €(Even though it is largely unimportant, the biogr
aphy of the person and life which existed prior to Incarnation, is found in My m
ajor Writing, God s One Way of Freedom ; and, contains details not found in this B
ook.)
€
Consider again My definition of Incarnation: the Incarnation is the Act and Stat
e of the Infinite and Formless God Coming Into and Throughout the world of form,
limitation, and suffering, Doing-So In and Through a Human Form; yet Remaining
As It Is regardless of Its Incarnation Through a Body that is limited and which
has form, but Becoming Active in creation. €The four main points of the definition
are:
a.€€€€God Incarnates Only Through A Human Form - The physical human being includes body,
brain-mind, and peripheral nervous system. €The human being is a unique structure
in creation. €The human is the only aspect of creation Through which Incarnation
can Occur. €Only the human body, mind, and peripheral nervous system can Become In
tegral and Coincidental with God.
b.€€€€Incarnation Is The Activation of God - Without Incarnation, God is not Active In I
ts creation; which is form, limitation, and suffering. €God is Always Present In a
nd Pervading creation; but, without Incarnation, God is not Active or Working in
creation, and Remains at Rest and Uninvolved in the beings, lives, and affairs
of humanity specifically, and creation in general. €It is only a Human Form Throug
h which God Becomes Active In Its creation. €Without Incarnation, the State, Prese
nce, and Intelligent Power and Workings of God, are not Powerful enough to Lead
and Sustain the follower. €God must literally be Thrust Into and Throughout the fo
llower s being and life through Incarnation. €An individual cannot reach God on his
own, since every thing he attempts to do subtly and grossly in order to get or c
ontrol God, only works to shut-out God from his being and life.
c.€€€€God Is Not Changed By Incarnation - Upon Incarnation, God Remains As It Infinitely
Is; and is not being affected, modified, shrunk, or weakened by Incarnating Thr
ough Human Form. €The Finiteness, Characteristics, and Activities of the Human For
m Used for Incarnation, can in no way affect or alter the Eternal and Infinite G
od.
d.€€€€Nature Does Not Affect God - Even though God is Fully Present and Operational In n
ature upon Incarnation, God is never changed or affected by the nature It Pervad
es and Helps. €Like the Form of the Incarnation, no aspect of nature can affect, m
odify, shrink, or weaken God. €The Creator is Greater than Its creation, and is ne
ver at nature s mercy.
€
The Incarnation is not a person who is at One with God. €The Incarnation is not othe
r-than God. €To conceptually understand What God Is, is to conceptually understand
the Incarnation. €To be Given an intuitive glimmer of God and His one Way of Free
dom, is to partially intuitively perceive and understand the State and Ways of t
he Incarnation.
€
Another common and mistaken assumption about God and the human form, is that a h
uman form and mind cannot Become Perfectly Identical to, and Perfectly Coinciden
tal with, the State, Presence, Intelligence, and Intelligent Workings of God. €In
other words, few people can accept the idea that a Perfect Incarnation or God-Ma
n can Exist. € Why? €Why cannot people accept the fact that a True and living Incarn
ation can indeed Exist, that a Perfectly Enlightened Being can Walk the Earth, a
nd that God is Completely Awake and Active In the world Through Such a Body? €Ther
e are three simple reasons:
a.€€€€Fear - Fear is one factor in people rejecting the idea of Perfect Incarnation. €Peop
le like dead Incarnations, or those that exist only on another plane. €They are free
to live as they egoically-choose. €They need not be concerned about That which is
their Creator and Supreme God, and which is Diametrically-Opposed to them in st
ate, qualities, and ways. €It can be fear-increasing to be face-to-Face with That
which is Formless, Infinite, Blissful, Supremely Powerful and Intelligent, and y
our Creator; especially when you begin to learn about the Requirements for Reali
zing Its very State, Freedom, and Bliss. €A far-off God is no Threat; and dead see
ms very far-off indeed.
€
Yes, people like dead Incarnations; but, people like, even better, long-dead Inc
arnations. €As time elapses after the death of an Incarnation, His or Her Teaching
becomes more-and-more perverted, and thus more-and-more palatable to ever-great
er numbers. €It becomes more-and-more twisted by egos, and for the sake of more-an
d-more egos. €Once the Incarnation s Teaching is sufficiently perverted, they can tr
y to use God for self-fulfillment, in addition to all their ordinary means. €The F
orm is no longer there to Correct and Restore them, so the perversion of The Tea
ching becomes a long-standing and widely-held religion. €
€
But, I Am here to, once again, Announce Myself and My Way To My creation. €And, wi
th the advent of technology, The Teaching can be made available to the masses, w
hile remaining Pure and un-perverted, at least in Its presentation. €My two Writin
gs, and the recordings of Me Personally Teaching, can be forever preserved and a
vailable to humanity. €May those with intuitive eyes and ears see and hear in but
Beyond the Form and His Words; even while I Am Among you.
€
b.€€€€Vanity - Simple arrogance also compels many people to reject the idea of Perfect I
ncarnation. €To suggest that another human being is God and A Vehicle for God , is eno
usly vanity-offending. € No one is better than anyone else. , is the more widely accep
ted and spiritually-correct standard. €
€
People like the politically-correct idea that, We are all the same. , because they
can then feel that, At least, no one else is better than me. €And, since we all und
erstand that idea, then no one will ever criticize me. . €People would prefer to be
accepted, liked by, and a part of, the masses of mediocrity, rather than being C
onfronted with, and risk living, the one Higher Way, and, thereby, being rejecte
d by the masses. €Yet, it is false to suggest that the Form of the Incarnation is b
etter than any other human body. €Indeed, It is not better ; simply very, very differe
nt, and very, very rare.
€
The vanity-need is fulfilled through a myriad of subtle and gross behavioral pat
terns, and some vanity-related actions are more easily identified than others, a
s stemming from the need for vanity. €And, many of the reactions people have to th
e idea of Incarnation, arise to protect the vanity-need. €Remember, vanity is its
own reward, but, meeting the vanity-need helps ensure that survival and pleasure
needs are also met. €So, the vanity-need carries much importance for a natural be
ing; and, when it is threatened or offended, the reactions, and the offensive an
d defensive actions taken to protect it, can be powerful. €As in this case, the gr
eat majority of all other politically- and spiritually-correct cliches arise due
to the vanity-need. €
€
c.€€€€Knowledge of Human Frailty and Suffering - Fear and vanity contribute to the perva
sive resistance to the idea of Incarnation. €But, by gaining knowledge of human fr
ailty and suffering, people are even more resistant to the idea of the Existence
of a True and Perfect Incarnation or God-Man. €What is the knowledge of human fra
ilty and suffering? €How do people gain that knowledge? €And, how does that knowledg
e relate to the resistance to Me?
€
You grow-up in a world where you discover through experience, that every human b
eing is seemingly-flawed and -imperfect, and that every person suffers (or is ne
ver Completely Happy). €You see that people are narcissistic and selfish, and ofte
n to the point of misusing or abusing others verbally, mentally, and even physic
ally. €You learn that people cannot be trusted. €You also realize that many folks ar
e operating at an animal level, with the only distinction between them and the a
nimals being that humans use complex language-systems. €But, their level of non-la
nguage function is often no higher than many four-legged creatures. €
€
Also, as you grow-up in a given culture, you hear about God through religion and
spirituality, and how Perfect, Marvelous, Powerful, Intelligent, Loving, and aw
e-Inspiring is He, the Creator. €You then, eventually, compare the learned ideas a
nd images you have about God, with the qualities and ways of the people you meet
daily in your ordinary, religious, or spiritual rounds. €And, you know of no indi
vidual who could have Created this universe. €Furthermore, many religious and spir
itual groups (falsely) teach, at least implicitly, that God is somewhere in spac
e other-than here, or on a plane other-than this one, or in a dimension or reali
ty other-than this one. €You then come to the conclusion, albeit correct, that peo
ple are not God, and are not even close to being God-like. €Most christians are ta
ught, All have sinned and come short of the Glory of God. . €Spiritual persons are oc
casionally taught the idea that a body and mind cannot function without egoity,
or a myriad of notions which discount the possibility of Perfect Incarnation Thr
ough Human Form.
€
How does this relate to why people do not accept the idea of a True and Perfect
Incarnation? €Your experience of others being flawed and suffering, and not being
God-like, and not being God Itself, is pervasive, powerful, and consistent throu
ghout your life. €You never meet any one who is perfect, and no one who is God-lik
e, and certainly no one who strikes you as being God Himself. €And, since you have
been taught the idea of a distant God, you know that God is somewhere else . €You, the
refore, erroneously conclude that a True and Perfect Incarnation, or a True God-
Man, cannot Exist, at least here on Earth, and certainly not while alive. € But, s
imply because a fact is not within one s range of experience or understanding, doe
s not make the fact any less true.
€
So, the consistent experience and observation of others as being flawed and un-G
odly, and because you have been taught that God is somewhere else , and due to bein
g taught that Egolessness while alive is impossible, lead one to conclude that, N
o living person is perfect, and no living being can be God-like, and certainly n
o one can ever be the Same As God. . €Yet, even though the intended meaning behind t
he words is false, if taken literally and with an understanding of The Path, eac
h part of that conclusion is true; in that the selfhood is neither perfect, nor
God-like, nor God. €Every person has physical, mental, emotional, and relational im
perfections , depending on how you wish to define imperfect. €Yet, €for God to have ro
om to Exist and Operate, the individuality must not be made perfect, but must Di
e. €However, when people make such statements as, No living person is perfect, and
no living being can be God-like, and certainly no one can ever be the Same As Go
d. , they actually mean to say, My pervasive, powerful, and consistent experience o
f self and humanity, and my learned ideas of God, life, and human potential, tel
l me that no one can ever be perfect, unselfish, God-like, or God Itself. .
€
But, there is a deeper and more-personal way by which one gains knowledge of hum
an frailty and suffering: subjectivity. €In this context, what do I Mean by subjec
tivity? €Subjectivity is the mind, its real experience, the mental sieve through w
hich real experience is filtered, its inaccurate perception or understanding of
experience, and cognitive processes. €That comprises subjectivity. €Furthermore, the
notion of subjectivity includes one s core-level locus of being and perception, w
hich is the separate, limited, and suffering place, state, and ways of egoity. €Yo
ur locus of being and perception is the inmost place from which you are coming,
in your observation of, and interaction with, the world and humanity. €Your locus
is the inmost place of you. €And, there is no place which is more at-the-core than
your locus of primary egoity. €The ego is not ancillary to you, and is not other-
than you. €You do not have an ego; you are an ego. €You cannot stand-back or get-awa
y from you.
€
Now, how can subjectivity be a way of gaining knowledge ? € Your subjective and di
storted perception and interpretation of reality and real possibilities, become
your real experience. €Subjectivity creates in the mind a world which only resembles
, or which is very much unlike, reality and real possibility . €And, how does this
relate to the fact that knowledge of human frailty and suffering predisposes yo
u to resist the idea of Perfect Incarnation? €First, how exactly would you describ
e the state, qualities, and ways of you, subjectively? €Or, asked in another way,
how would you describe your locus of being and perception, or the place from whi
ch you are coming? €Separate; limited; suffering; dark; hopeless? €The mental sieve
or filter is created in two ways: by the state, qualities, and ways of your locu
s of being and perception; and, by experience, either direct or taught (and whic
h may be correct or incorrect). €
€
Carefully consider this paragraph for a few moments: A person perceives the worl
d using most essentially his mind, and perceives the world through his mind whic
h is the most essential agent of perception. €Furthermore, that which is real, is
mentally-perceived through the filter of your entire selfhood, which is your sta
te, pre-existing knowledge (correct or not), qualities, and ways; and, the scope
of your perception is determined by the scope of your investment-embrace of nat
ure within and without. €Also, you cannot perceive at all unless physically alive,
since bodily death means your death. €Therefore, you never have perfectly clear o
r complete perception. €
€
This leads to Explaining how subjectivity contributes to knowledge of human frai
lty and suffering, which then predisposes you to resist the idea of Perfect Inca
rnation: that limited, suffering, cloudy, dark, and subjectively-created percept
ion of all life, and living from the separate and limited me perspective, become t
he basis for any new idea or experience. €And, these are the most powerful factors
in how one perceives humanity, and by which one gauges human potential and poss
ibilities: subjectivity, and living as and from the separate, limited me persepcti
ve.
€
So, there are three general and related ways by which one gains knowledge of hum
an frailty and suffering, which then predisposes one to resist the idea of Perfe
ct Incarnation:
a.€€€€Learning - correct and incorrect learned ideas about God, life, and human potentia
l;
b.€€€€Experience of Others - The experience of others as flawed, limited, suffering, ego
ic, selfish, not God-like, and not God; and,
c.€€€€Subjectivity - Subjectivity includes distorting mental filters, and living as and
from the separate, limited, suffering, dark, and selfish me-locus of being, perc
eption, and interaction.
€
The above three ideas are separated only for the sake of clarity. €But, the first
two also contribute to the power and effects of subjectivity, in that they also
tend to restrict and distort one s subjective perception and interpretation of sel
f, others, life, God, and human potential. €
€
It is now easy to understand how any consideration as to whether a human body ca
n be God-like, a Vehicle For God, or God Itself, and which is conducted from the
natural perspective of fear, vanity, and knowledge of human frailty and sufferi
ng, is necessarily destined to conlude to the negative. € And, in summary, this is
essentially why: when viewing the world from and through your own separate, lim
ited, suffering, fearful, vain, and knowledge-filled mind (with that knowledge o
f God and human potential being very limited and mostly incorrect), and when com
paring yourself and your ways, and that of others, to your probably-false notion
s of God, you can only conclude that the Existence of a True and Perfect Incarna
tion is impossible. €Your knowledge of human frailty and suffering, both subjectiv
e and objective, and both correct and incorrect, and your fear and vanity, lead
you to conclude that I am an impossibility. €(Yet, obviously, My very Existence pr
oves otherwise; assuming I Am Who I Say I Am.)
€
A person who dismisses the idea of Perfect Incarnation, is doing-so because of v
arying proportions of all three reasons: fear, vanity, and knowledge of human fr
ailty and suffering. €For example, fear may be about seventy percent of his motiva
tion in rejecting the idea, and vanity twenty, and knowledge of human frailty te
n; while another fellow may find he is driven almost equally by all three in his
rejection of the possibility of My Existence. €Yet, the proportion is irrelevant,
but the fact of rejection is not.
€
However, regardless of how much misinformation there exists about Me and My one
and Highest Way of Freedom, and no matter the innumerable deluded and fraudulent
spiritual teachers, masters, and gurus, and regardless as to why almost all peo
ple eschew the idea of Incarnation, I Am here, and am the True God-Man. €And, God
Gives Himself to His creation Through the True Incarnation. €I am the Testament Ag
ainst all that is religious and spiritual. €
€
Only God Can Give Himself. €No individual, and no other aspect or process of natur
e, can give God and His one Way of Freedom. €Only Through the God-Man, does God, t
he only Unnatural, Give Himself and His Way.
€
The True God-Man Comes Into Existence Primarily By Grace
Except for congenital morons, and the severely and chronically mentally ill, eve
ry person has equal capability in traversing The Path. €Every individual is equal
before God, and, almost every person has the Capability of inviting and allowing
God. €But, for the sake of accuracy, we must say that not every human can travers
e The Way. €And, God s Grace is Given Equally and in Full Measure, to every fully si
ncere and serious seeker of Him and His Way. €Yet, God s Grace is Given to each and
every person, based on the degree of his inviting and allowing of That. €There are
no special or Chosen people. €And, if one is serious about Growth, one cannot cir
cumvent the necessity of sincerely and deeply attempting to live The Way, becaus
e God s Laws do not Adjust, Bend, or Change to meet the ideas, preferences, and ex
pectations of any individual. €Neither can any other aspect or process of His crea
tion, change Him in any way. €God the Creator is always Supreme and the Same to Hi
s creation. €(But, that fact is Good News for the serious follower, because he can
more-and-more learn about, and get to know , the Unchanging and one High God, ther
eby also learning how to effortlessly adjust himself to the Consistent Presence an
d Operations of God. €If God and His Way were always Changing, the follower could
never learn about and know Him and His Way, and could never learn how to live in g
reater accordance. €God and His Way are not moving targets; yet, neither can a fol
lower aim at or fully grasp Them. €He effortlessly invites, allows, and participat
es in, the Changing and Purification of him , which Makes room for the Unchangin
g God. €Furthermore, the very idea and fact of change exist only because That whic
h does not change Exists.)
€
The Incarnation Comes to Be primarily by Grace; but also by an individual fully,
passionately, and one-pointedly submitting himself or herself to God and that G
race. €The follower s submission is a loud-and-clear Prayer or Message to God that h
e truly wants Purification, Change, and the one Higher Life. €But, that submission
is also an effortless act which allows room for Grace to Thusly Exist and Opera
te. €The only act of the follower is effortless submission, in the form of Grace-L
ed and Grace-Accomplished Faith, Sacrifice, and Prayer for Realization. €Submissio
n is an effortless but powerful act. €
€
The Lessening of self and the selfish life is primarily by Grace. €The follower s su
bmission allows room for that Grace to Be and Work. €Yet, his submission is also G
race-Accomplished and Grace-Led. €Grace Makes room for Grace; God Makes room for G
od. €Even though they understand It conceptually, many followers do not intuitivel
y realize the Depth and Profundity of this Statement: The Path is the Unfolding
of God s Existence and Movements In, Through, and Throughout a being, life, and al
l creation. €From the follower s perspective, The Path is not about self-feeding, se
lf-filling-up, self-improvement, or self-effort; but, is about effortless self-s
ubmission. €Yet, the former is precisely how many followers generally live in their
daily lives and relative to The Path.
€
This natural universe, and all its aspects and processes, are God s Show. €God is no
t only Expressing Himself to his creation, but is also Expressing Himself by His
creation. €God Creates His creation, and Expresses Himself to His creation throug
h that very creation. €It is a Metaphysical Irony that God is Opposite to His crea
tion, yet Expresses in and through that creation, and Gives Himself Fully and Pu
rely to creation Through a Human Aspect of that creation. € The Preparation of a H
uman Vehicle for Incarnation is The Path, and is by Grace; and, is also God s Show
. €But, the follower must be a full, active, passionate, and yet effortless partic
ipant on the Stage of God s Show, and not merely part-time, and not as a mere acto
r, and not from the audience. €And, his effortless, Grace-Accomplished, and Grace-
Led submission is his participation.
€
Why Do People Submit Themselves To God?
If asked, Have you given your self and your life over to God? , many religious and
spiritual persons would reply with statements which suggest that they are alread
y submitted to God - either fully, or at least to a significant degree - or that
they are even Enlightened. €Yet, their claims are simply not true. €They are actual
ly followers of nature and the natural way, and are not followers of God and His
Way, even though they may have God s Name on their lips. €
€
It is rare in history that an individual truly and deeply submits to God, in Fai
th, Sacrifice, and Prayer for Realization. €But, delusions and illusions abound in
religious and spiritual circles, more-so than any other organized human endeavo
r. €Religion and spirituality are cultures of insanity. €(There is often as much psy
chosis in churches and spiritual organizations, as is found in mental institutio
ns. €But, with the inmates in-charge of the world, which includes religion and spi
rituality, insanity has become the norm. €Therefore, few notice that the ramblings
of preachers, teachers, masters, gurus, sages, and enlightened beings are mostl
y sheer stupidity and worthless drivel. €Truly psychotic people do not know they a
re crazy, especially religious and spiritual persons. €They have their reality , and
no one can shake their false assumptions. €Such is the case for the hundreds of mi
llions of deeply religious and spiritual persons walking the Earth.)
€
Only a very small number of people in history ever truly submit themselves to Go
d. €But, why do those few persons submit themselves to the Creator and Lord? €They d
o not do-so for any lofty, noble, or selfless purpose; and, that is appropriate,
realistic, and honest. €They do-so because of their own suffering, and because th
ey want their own suffering to cease, and because they finally realize that noth
ing of nature within or without can satisfactorily alleviate their own suffering
. € People truly submit to God because of their own suffering , and because they k
now that nothing ordinary, religious, or spiritual is ever going to satisfactori
ly lessen or alleviate suffering; not even the many forms of delusional spiritua
l enlightenment. €This crucial lesson - that nothing ordinary, religious, or spiri
tual is ever going to satisfactorily lessen or alleviate one s own suffering - is
learned through experience, and through the Grace-Given intuitive understanding
of the suffering-enhancing dynamic of self-feeding, including the self-feeding o
f spiritual seeking and enlightenment.
€
What else is spiritual growth and enlightenment, except the feeding of self? €That
feeding is direct, in that a personal experience is strenuously sought and ofte
n gained. €The self-feeding of spiritual enlightenment is also indirect, in that t
he vanity is fed when one is recognized by self and others as being enlightened . €Howe
ver, the wise seeker or follower eventually learns that God and His Way are his
only Recourse, and not any religious or spiritual practice or goal. €He cannot sit
still in the suffering, while knowing that nothing of nature will ever work for
him, including the stupidity of religion, spirituality, and enlightenment. €For s
uch a one, God is the only Option; and, he is glad I Am here. €In the midst of all
the ordinary, religious, and spiritual silliness, I am Offering Me and My one W
ay to the few that will hear My Voice.
€
Suffering compels the mind and body of the follower to seek That which is the Ov
ercoming of the limitation and suffering of individuality. €When the Process of Pu
rification is Complete Upon the Dissolving of self and its ways, that Form is Us
ed for Incarnation for the duration of Its life. €It has been and always will be t
he Same, throughout eternal time. €God is Eternal and always the Same; and, His on
e Way is Eternal and always the Same. €It is the same suffering which is now drivi
ng the reader in his seeking, that drove the Form now called Dava in Its many ye
ars of seeking and ignorance. €If the reader were not suffering, he would not be s
eeking anything ordinary or Divine. €Such was the case for this Form. €
€
The Incarnation Nobileo was the Vehicle which Graciously Served the Unfoldment o
f The Way In and Through the Form called Dava. €And, prior to that time, a True In
carnation Served the Same Unfoldment In and Through the Form called Nobileo. €(Hea
r Me well, when I Say that True Incarnation is a very rare Event in human histor
y. €Take care not to fall prey to the throngs of deluded and fraudulent spiritual
persons, teachers, masters, and gurus.)
€
This Form was not a special or Chosen person. €Neither was It Enlightened at birth ,
as is often falsely professed by deluded or fraudulent spiritual teachers, maste
rs, and gurus. €The life was one of profound suffering, ignorance, and seeking; wh
ich eventually led to a life of profound suffering, Grace-Given intuitive unders
tanding, and submission. €It was a natural being and life, very much like yours; o
nly Made Unnatural by the Grace of God. €Primarily by Grace, God Replaced the self
, its way, and its life, with Himself, His Way, and the only Higher Life, Love,
and Freedom. €That Same God now Exists and Operates Through this Body, and not ego
ity. €That follower was not Made Perfect, but was Killed-Out while the body yet li
ves; and now God Lives In and Through His creation. €(To end his suffering, he all
owed Grace to Conduct his own Death. €And, by Grace, Me and My Bliss now Live Thro
ugh the Left-Over Shell called Dava. €The Incarnation of Me is not other-than Me a
nd My Physical and Metaphysical Work.)
€
So, true, deep. passionate, and effortless submission is primarily by Grace, and
all other factors which contribute to submission are a distant yet important se
cond. € God Leads the follower in how to effortlessly submit, and God also Conduct
s the Work of Purification. €And, the follower is open to God s Lead because of suff
ering, and because he knows he cannot Overcome suffering on his own.
€
Almost Every Person Can
Traverse The Way, But Few Ever Do
If every person is equal before God, then why is not every body Used by God for
the Incarnation of Himself? €Answer: Love and Mercy. €Remember, Out of Love and Merc
y for His creation, God does not Impose Himself and His Way where They are not w
anted. €It would be the greatest of hells for an individual, for such Imposition t
o Occur; and God simply could not Do that. €Another reason that not every body is
Used for Incarnation, is the fact that The Path is the most self-offending and a
rduous endeavor a person can undertake. Since God is not Imposing, and because T
he Path is extremely unattractive to the overwhelming majority of people (whethe
r ordinary, religious, or spiritual) because of its difficulty, there are only a
few rare persons in history who have totally submitted themselves and their liv
es to God in Absolute Faith, Sacrifice, and Prayer for Realization.
€
When compared to the world s population, the number of persons who are truly God s f
ollowers is indeed minute. €Yet, of those in the body of true followers, only a fe
w will ever approach the advanced stages of The Way. €And, of those who do approac
h the higher stages of advancement, only one or a few will invite and allow the
Perfect Death of self and its life. €The Higher the fewer; while that which is com
mon is indeed common. €Observe the ordinary, religious, and spiritual masses; and
understand why it is that they have absolutely nothing to do with Me, nor I with
them. €(Upon reading this paragraph, each and every follower will find himself su
rveying the entire body of followers, and comparing, to determine if he is among
the Highest and the fewest.)
€
There are very few people in history who have allowed themselves to be Totally A
ssumed and Consumed by God, and who have literally Died in and As God, and whose
Bodies are, therefore, Fit Vehicles for Incarnation. €Few people are willing to p
ay the price for Freedom and Bliss; including the thousands and thousands of spi
ritual teachers, masters, and gurus. €Remember, however, that this too is part of
God s Blueprint. €The high yet varying degrees of nature-complacency and ignorance a
re by Design. €
€
The Body Now Used For Incarnation Was Not Special
The Form of the Incarnation, in its life prior to Incarnation, was the vehicle f
or nothing but egoity, selfishness, ignorance, and the natural life. €Nature was f
ully its lord and master. €That body and mind were essentially no different and no
better than any other. €There were no special or unusual genetics. €He had no inher
ent above-normal aptitude and intelligence for living The Way. €He was just as mis
erable, as stupid, as crazy, as selfish, as petty, and sometimes as disgustingly
narcissistic and arrogant, as any other person could be; and, occasionally, eve
n more-so. €It was not a pretty sight.
€
Those who are around Me now, cannot imagine that the biography of the former lif
e is essentially no different than their lives were, and are now. €And, since no t
wo lives are superficially identical, then the specific details and circumstance
s of the former life do vary from theirs. € But, essentially , that being and life
were no different than those of My followers in the degree of egoity, selfishne
ss, ignorance, and naturalness. €The only factor which may be different, is the de
gree of passion he had for Realizing God. €But, all else is essentially identical.
€And God Responds to the follower, according to his degree of passion, and accord
ing to the depth and consistency of his attempting which arises within that pass
ion. €
€
Be assured that there was no Special Dispensation for this life. €No Predestinatio
n Exists. €And, God did not Single-Out that life upon its birth, to Do the Work no
w being Done. €This Form was not Enlightened at birth , as is so often professed, but
always falsely. €It was a natural birth, which gave-rise to a natural child, who
grew-up to be a purely natural man, and who led a purely natural life. €But, in th
e adult years, there was also the seeking for the only Unnatural State. € God did
not Choose him; he chose God. €God did not Seek him; he sought God. €And, he eventua
lly chose and sought God with all his heart and mind; and, finally, gave-over ev
ery element of that being and life in and as Prayer for Realization, and in all
Faith and Sacrifice. €God Did the Rest.
€
I Declare Unto you this: If followers had as much or more passion and concern fo
r Realizing the Unnatural Life, as they do for the things and ways of nature, an
d for self-fulfillment as the three egoic needs, they would not be far from Real
izing Me; for I would Respond accordingly and Carry them All the Way Over to thi
s Other but Present Shore. €Unfortunately (or fortunately), no one survives the Tr
ip, for I am All there is Over There.
€
The Incarnation Is God; God Is The Incarnation
Yes indeed, the degree of egoity, selfishness, ignorance, and naturalness which
was present in that former being and life, was essentially no different from tha
t of the reader. €Yet, by Grace, all that stuff was Purified and Changed, and no l
onger exists. €The Result is that God now Exists and Operates In and Through this
Form.
€
After Such Profound Purification and Change, which Culminates in the one and onl
y Ego-Death, there literally is no longer a separate consciousness or ego, and n
o longer a secondary layer of self-energy. €There is quite literally no barrier in
that Form to impede the Perfect Incarnation of God Into and Throughout the worl
d of form, limitation, and suffering. €The very source, impulse, and actions of th
e selfish life have been Removed. €And, that Shell is now My Wall-less Temple.
€
While the body lives, either your state is that of individuality, limitation, an
d egoity, or your State is That of God. €(Physical death is void, just as before bir
th. €The non-states of one s pre-birth and after-life, are void and identical. €The non-
tate states of pre-birth and afterlife are issues only while alive.) € In any given
moment, a living human mind, body, and life are under the control of either nat
ure (as in ordinary, religious, and spiritual persons), or God (as in the Incarn
ation), or both nature and God (as in true followers). €And, in light of The Path,
the controller both determines , and is , the state, qualities, and ways of the
controlled.
€
How does one s state more specifically relate to the controller of one s mind, body,
and life? €Remember the above Stated principle, and which always applies in light
of The Path: the state, qualities, and ways of the controller, determines , and
is , the very state, qualities, and ways of the controlled. €The state of nature
is limitation and form; its qualities are suffering; and, its ways are the prese
rvation and procreation of its state and qualities. €The State of God is Formless
Infinity and Timeless Eternity; His Qualities are Perfect Bliss, Love, and Beaut
y; and, His Ways are that of Life, Love, Freedom, and Glory. €Therefore, if you ar
e controlled by nature to any degree, then your state is the limitation of indiv
iduality, and your qualities are suffering, and your ways merely preserve and pr
ocreate your state and qualities. €And, the degree of your secondary limitation, s
uffering-qualities, and natural ways, is determined by the degree of nature s cont
rol over the mind, body, and life. €Moreover, if your mind, body, and life are Tru
ly Controlled by God to any degree, then the degree of your secondary limitation
, suffering-qualities, and natural ways are proportionally less. €
€
But, even the radically-advanced follower still suffers at least primarily, and
is not Blissful. €Primary egoity is not Lessened along The Way until Ego-Death, bu
t it is progressively Weakened prior to Ego-Death. € So, in any given moment, eith
er your state is that of individuality, limitation, and egoity, or your State is T
hat of God. €But, once God s State is your State, you cannot re-integrate and once aga
in become an individual or ego. €Those who claim they have either realized degrees
of Egolessness, or have temporarily realized Complete Egolessness, are either d
eluded or fraudulent.
€
The somewhat misleading idea that the Incarnation is under the Control of God , may
cause some to erroneously conclude that the Incarnation is less-than or under G
od, and that God is, therefore, also More-Than or Above the Incarnation. €The Inca
rnation is not in any way separate or isolated from God. €God is not in any way se
parate or isolated from the Incarnation. €The State and Mind of the Incarnation, a
re neither less-than nor more-than That of God. €The Incarnation is not communicat
ing to God. €God is not communicating to the Incarnation. €Neither does God Control
the Incarnation, nor does the Incarnation Control God. € They - God and the Incarnat
ion - are Perfectly and Completely Identical, Integral, and Coincidental in Stat
e, Qualities, Power, Intelligence, Ways, Possibilities, and Movement.
€
The Body of the Incarnation is a Perfectly Open and Frameless Portal Through whi
ch followers are Given God; and through which followers reach God, and through whi
ch they communicate to God. €Through the Body of the Incarnation, God is being Giv
en, and God is Doing the Giving. €And, Through the Body of the Incarnation, God is
Listening and Responding to His true followers. €
€
However, because the conceptualizing mind necessarily requires, assumes, and cre
ates limits, form, and qualities, the follower must not allow the notion of Porta
l to cause him to assume that the Incarnation is only the limited Form. € Indeed, G
od is that Body, and that Body is God; but, God is Most Profoundly not that Body
. €In fact, the Three Aspects of God are the Same Three Aspects of the Incarnatio
n. €A portal or window is typically defined by the tangible frame which surrounds
the usable part of the window: the usable part of the window is the empty space.
€Yet, the Incarnation cannot be defined by any subtle or gross limitation and for
m, including the Body, for He is That which is Infinite and Formless. €
€
For obvious reasons, any attempt to create a thought or mental-image which accur
ately represents God or Incarnation will necessarily fail. € But, when attempting
to create a thought or mental-image which represents Incarnation, it is most acc
urate to imagine the Incarnation As the very God Itself, Radiating in all direct
ions, and Radiating Infinitely Into and Throughout Its infinite creation; merely
Doing-So From a Particular Point in three-dimensional space (the Body), and whi
le never losing Its Power and Brightness over the stretch of infinity. €Remember,
the State, Presence, Intelligence, and Power of a True Incarnation, is not other
-than God Himself. €From the followers (correct) perspective, the one and Eternal
God is merely Coming-Forth Into infinite creation, From a Particular and Tempora
ry Point in three-dimensional space.
€
The Incarnation does not feel Himself to be that Body, yet does not feel Himself to
be separate, or away from, the Body. €He is not identified with any thing of form,
and cannot be; yet, He is not identified with the Formless. €He is not separate fro
m, or other-than, the Formless. €The Form is merely a Tool being Used by God, and
by His followers. € The State of the Incarnation, is That of the very God Himself.
€God is Fully Present and Alive, In and As the very State, Presence, Intelligence
, and Power of the God-Man. €The very State, Presence, Intelligence, and Power of
God Himself, is the very State, Presence, Intelligence, and Power of the God-Man
. €The State, Presence, Intelligence, and Power of the God-Man, is the State, Pres
ence, Intelligence, and Power of the God which Uses that Shell. €
€
From My Placeless yet Eternal and Infinite Perspective In and Beyond the Form, t
he Body you see, and perhaps revere, is no more than a Passing Vapor Cloud. €And,
as you Grow, you will begin to see and feel the insubstantiality of all things;
but, not because they do not fulfill you and you are withdrawn from them, but be
cause the Most Substantial Thing in the universe is Overshadowing the neverthele
ss correctly-perceived tangibility of all form. €Even in the midst of your sufferi
ng, God is discovered to be far more concrete than any thing of nature, as the tru
e follower s being, mind, and vision are Filled by God, and Filled with God. €(Yet,
even though Filled by God, he learns to not seek to be fed and fulfilled by Him;
there is a profound difference.)
€
There is no one In and Beyond the Form of the Incarnation, except the one and Li
ving God. €
€
The Incarnation Is God and His Grace
Incarnation is a Supremely Ingenious Design by which God Gives Himself, His One
Way, and His Help, to His creation in general, and to His serious followers in p
articular. €It is also the Means Provided by God, so that followers can Communicat
e to Him. €That Communication is always and necessarily two-way : God to follower, an
d follower to his Lord.
€
Yet, for there to actually be Communication between God and His true follower, t
here must be a follower, and there must be the God to which he wishes to Communi
cate and from which he wants a Response. €God must actually be Present and Operati
onal In and Through nature, for there to be real, deep, and consistent Communica
tion between the follower and the All-Pervading God. €Furthermore, God Provides Hims
elf To humanity Through a Human Form. €For various egoic reasons, almost all relig
ious and spiritual persons are merely imagining that they are already involved i
n such Communication and relationship to God, when it is simply not true. €
€
For God To Give Himself to humanity, He must Come In and Through A Human Form. €An
d why only a Human Form? €There are two reasons:
a.€€€€ Unique Physiology - The human-type nervous system is the only aspect of creation
which can become Perfectly and Completely Identical, Integral, and Coincidental
with God, in State, Qualities, Power, Intelligence, Ways, Possibilities, and Mov
ement. €This is part of God s Design. €Incarnation is not a fluke of nature, but is a
God-Designed Possibility in creation. €Even though the human nervous system is com
prised of many of the same natural elements as other parts of creation, its God-
Arranged complexity, and its God-Given Higher Possibilities, are unparalleled. €On
ly the human-type of nervous system can participate in the Incarnation of the Li
ving God. €Plant and animal life can never invite, allow, and particiapte in Incar
nation. €The Form Used for Incarnation is necessarily Human. €There are no other Nat
ural Avenues In and Through which God can Give Himself and His one Way.
€
(Some readers may have questions regarding the possible existence of human-like
extraterrestrial beings. €Some seekers may want to know if human-like aliens exist
, and, if they do exist, do they also have the Ability to invite, allow, and par
ticipate in the Incarnation of the one God. €A detailed Discussion of this matter
is not appropriate in this context; but, let it suffice to Say that simply becau
se a given species has intellectual capabilities equal or superior to humanity,
does not necessarily imply that such a race can also invite and allow Incarnatio
n. €A specific hypothetical alien species may indeed have the same Capability for
Incarnation as humanity, or it may simply be a race of big smart bugs with no su
ch Divine Capability. €Either way, it makes no difference to a true follower wheth
er aliens exist, or whether they can Realize God; for he understands that The Pa
th is about him Realizing God , regardless of the attributes of any other aspect
or process of nature, including aliens . €Many spiritual-types simply use the idea o
f aliens or space brothers as a mere distraction, amusement, and vanity-feed.)
€
b.€€€€ Easiest Way To Relate - God Comes In and Through Human Form, since that is the Ve
hicle to which you can most easily relate. €The Form looks somewhat like you, exce
pt for the obvious Physical Transmutations which have Taken-Place after The Grea
t Change (or True Ego-Death and Incarnation). €The Body also has certain ordinary
attributes, capabilities, and actions with which you are familiar, and with whic
h you can feel somewhat comfortable. €I Use a Human Form, since it is humanity who
I Want to Reach and to whom I Want to Relate: I do not use animals or plants fo
r Incarnation. €And, there are no invisible non-material Incarnations; except the
Eternal, Infinite, and Impersonal Me which you cannot see with your natural eyes
. €
€
God Wants (or God s Impulse or Movement is) to Communicate (or Relate) to His crea
tion, and Wants to Serve and Help that creation, especially humanity. €Above all,
however, He Wants to Give Himself to humanity, which includes His Love and His H
elp. €And, He Fully and Completely Gives Himself, His Way, and His Help, Through H
is Act of Incarnation. €(Yet, Incarnation is always more about God, than about the
 follower.)
€
God Gives the Possibility for Incarnation to almost every human, because His Des
ign of creation includes the Means for Him to Communicate to His creation, and t
o Help His creation, which Makes way for Him. €God Creates with the Intention of C
ommunicating to, Serving, and Helping His creation, in order to Make way for Him
. € And, there is no better way to communicate to an aspect of nature, than throug
h a form which appears and behaves in ways similar to that aspect of nature to w
hich one wishes to communicate. €So, God s Design includes the Possibility for Incar
nating Through a Form which is similar to the human forms to whom He Wants to Sp
eak, and to whom He Wants to Give Himself and His Way, and whom He Wants to Help
live The Way. €God Wants to Communicate (or Relate) to His creation, and Wants to
Serve and Help that creation, especially humanity. €And, Incarnation is the Means
Whereby God Gives Himself, His Way, and His Help to humanity. €(But, most essenti
ally, God s Impulse is to Incarnate Himself, and His Service of Teaching, Leading,
and Purification, is merely the Means to Incarnate Himself. €His Work is the Remo
val or Changing of all that prevents Him from Incarnating Himself Into and Throu
ghout the world of form. €Incarnation is much more about Him, than it is about Him
Serving followers. €Serving followers through Teaching, Leading, Purification, an
d Change, is merely the Means for God to Incarnate Himself.)
€
However, God also Wants His followers to be able to Communicate and relate to Hi
m . €God Wants to Communicate to His creation, but serious €seekers and followers ne
ed, and want, to Communicate to Him. €That, too, is part of the Design. € God Create
s nature so that Communication can occur in both directions : God to follower, and
follower to God. €God Wants Communication - period - and in both directions . €I am lar
gely Hands-Off relative to the goings-on of My creation, but, I occasionally Pro
vide the Means whereby Communication can occur between Me and thee.
€
But, that Means - Incarnation - must be invited, allowed, and participated-in. €Go
d does not Force people to invite and allow Him and the Incarnation of Him. €So, witho
ut individuals willingly and deeply inviting, allowing, and participating in The
Way, the God-Designed Possibility of Giving Himself via Incarnation cannot Come
into Fruition. €
€
The Incarnation is not other-than, less-than, or greater-than God Itself. €Incarna
tion is not a narrowing or funneling of God. €And, the Incarnation is Grace, since
It is the Means whereby God Gives Himself and His one Way to creation in genera
l, and to His followers specifically. €
€
Essentially, Incarnation is My Way of Providing a two-way Communication between thee
and Me. €The Incarnation is the Place In space where, and From which, God Meets m
an, and man meets God. €The Form is the Point In space From and Through which God
Communicates To humanity, and through which mankind Communicates to God. €The Inca
rnation is the Place In space From and Through which God Fully Gives Himself, Hi
s one Way, and His Help to His creation. €However, every place is the place in whi
ch the true follower submits himself in and to God. €
€
The God-Man Is Not An Individual
The God-Man is not an individual. €But, how can that be true? €Is not that form fini
te? €Does not that body occupy only a very limited and small place in space? €Can it
not be said that the body is a separate and single entity, with its own indepen
dent movement? €Is there not a physical body, which is clearly identifiable as hav
ing a specific shape and certain characteristics? €Did he not sit in a chair, and
write the words on this page? €Do we not look to a particular person, and refer to
him as Dava . €The obvious answer to those fine and thoughtful questions is Yes. . €
€
Therefore, since the Form of the Incarnation is correctly observed to be finite,
occupying a limited and small place in space, an individual and separate entity
with its own independent movement, and clearly identifiable as having a specifi
c shape and certain characteristics, then how can it be said that the God-Man is
not an individual? €I will Explain how this is so, by Addressing three more quest
ions:
1.€€€€What does it mean to be an individual?
2.€€€€What does it mean to feel like an individual?
3.€€€€What does it mean to function like an individual?
€
These three ideas - being an individual, feeling like an individual, and functio
ning like an individual - are very much intertwined and integral with one anothe
r. €Furthermore, one could not exist without the other two. €However, and as the rea
der discovers, the three ideas are clearly distinguishable from one another. €He a
lso understands how these three questions do not apply when considering the Inca
rnation or God-Man, except to help indicate what He or She is not . €
€
1.€€€€What does it mean to be an individual? €Note the word be , which indicates the idea
mere existence as an individual, and not feeling or function. €So, the question, Wh
at does it mean to be an individual? , can be re-stated as, What does it mean to me
rely exist as an individual, or as individuality? . €
€
We could discuss the more-superficial attributes of being an individual; such as
having a physical body and its peculiar traits, and the mental attributes, pers
onal desires, and specific involvements which comprise the internal and external
life of an individual. €Yet, in doing-so, we would not be discussing what it most
essentially means to merely be an individual, at the core-level . €In addressing
the notion of what it means to be an individual, we must look deeper by consider
ing the most fundamental and core-level state of individuality.
€
To merely be an individual, means to be what the reader essentially is at this m
oment, and at his very core: an ego, or island of separate consciousness. €You can
not find a place which is any more core-level, than your essential state of prim
ary egoity. €(Yet, you cannot stand-back from your essential state of primary egoi
ty, in order to find and observe your essential state of primary egoity. €You cann
ot distance you from you, in order to see you. €The eye lives its entire life, and
never directly sees itself. €The eye can merely be what it is, and do what it doe
s; and so it is with primary egoity. €The use of a mirror does not constitute the
eye seeing itself directly.)
€
Primary egoity, or the point of separate consciousness, is what you most essenti
ally and always are. €Primary egoity is the central-most place as which you always
exist. (The previous sentence is Written correctly. €You do not exist in or from the
central-most place of primary egoity; you exist as the central-most place of pri
mary egoity. €You are not separate from that central-most place of you. €You are the
central-most place of primary egoity.) €Secondary egoity, or the secondary layer
of self-energy which exists and moves in and around the being, is not the core-l
evel place of individuality. €Secondary egoity merely arises from, and is generall
y directed by, primary egoity. €The secondary layer of self-energy is merely the s
tuff which helps provide the ego what it wants: the means for its survival, plea
sure, and vanity. €In short, to be an individual means to be an ego. €That is what y
ou are in this and every moment: an ego, or an island of separate consciousness.
€Your essential state is that of being an ego. €(Some spiritual persons claim that
they occasionally realize temporary states of Egolessness ; but, one who makes such
a statement is, nevertheless, either innocently deluded or intentionally fraudu
lent.)
€
The Incarnation or God-Man is not an individual. €How can that be? €Simple: by Grace
, the place, point, or island of separate consciousness is Dissolved or Dead in
that Body. €He or She is not the same state as you. €So, what is His or Her State? €Th
e Coreless State of the Incarnation is not other-than God: not less-than or grea
ter-than God, but Synonymous to That of God. €(There is no state in or of existenc
e which is greater than God. €The Creator is Supreme in State and Ways.) €
€
The State of God is not isolated in one part of the universe. €God is Infinite, Al
l-Pervading, and, furthermore, Formless. €On the other hand, the being-state of in
dividuality is necessarily finite, limitation, separation, not all-pervading, an
d of form. €The being-state of individuality is, therefore, diametrically-opposed
to That of God. €The Formless State of God, and thus the Coreless State of the Inc
arnation or God-Man, is exactly the opposite of individuality.
€
That is why it is accurate to say that the God-Man is not an individual. €Neither
is He an individual who is at One with God. €His Coreless State of Being is not fini
te, limited, separate, and of form. €And, simply because spiritual-types can neith
er relate-to nor imagine how that can be, does not lessen the Truth of it. €If I w
ere not Other-Than you, I would be as you. €And, if I were like you, I would be of
no use to any serious seeker of Truth. €In that case, The Path would simply be mo
re of the same religious and spiritual drivel, and of which you may already be t
iring.
€
Many spiritual-types may, at best, be able to accept the idea that the Incarnati
on is merely a channel for God. €Yet, in fact, the Incarnation is not any sort of cha
nnel for God. €There is no individual in the Form of the Incarnation who goes into
a trance, and who temporarily steps to one side as God Exists and Operates Through
this Form. €They can feel comfortable with the false idea of Me being a mere chann
el , because they can think there still remains, somewhere in the Body and Mind, a
n individual who is like them.
€
Blessed are those who are not offended in Me. €They rejoice that I Am Who I Am, an
d do not find their vanity offended at all. €They are glad beyond description, tha
t I am not like them and all the rest. €They are grateful that I am no religious o
r spiritual person.
€
Spiritual and religious persons would rather be comfortable in the presence of t
hose who are like them, rather than be in the Presence of That which is Complete
ly Other-Than them. €They revel in their religious and spiritual endeavors. €They ar
e satisfied in their state of limitation and suffering; and, furthermore, want n
o more than to use their religious and spiritual activities to feed and maintain
what they always are: individuality. €I, however, do not feed the state of limita
tion and suffering; but, quite to the Contrary, and when invited and allowed, I
Undo the fundamental state of individuality, and thus the state of limitation an
d suffering. €To maintain your individuality, is to maintain your suffering.
€
The being-state of individuality, and the being-feeling-state of limitation and
suffering, are one and the same. €I am not that. €I am not you, and am not In you; b
ut, you are in Me. €I am no individual, I am not limited, and there is no sufferin
g in the Infinite, All-Pervading, and Formless Here. €I Am He. €I Am God. €I am the On
e you have been professing to seek. €Now that I Am here, and am Declaring My Exist
ence to you, are you glad, or are you offended? €Will you let your fear, apprehens
ions, and mistrust keep you away from Me?
€
I am no individual, in state.
€
2.€€€€What does it mean to feel like an individual? €As Mentioned above, when thinking of
what it means to simply be an individual, these ideas describe the mere being-st
ate of individuality: island of separate consciousness, finite, limitation, not
all-pervading, and of form. €These ideas describe the mere being-state of individu
ality.
€
Now, we must clarify and further separate the mere being-state of individuality,
from the feeling-state of individuality. €We must now consider what it feels like
to be an individual; or, in other words, the feeling-qualities that you now are
, and that you now experience. €You can indeed feel like you are an island, finite
, limited, not all-pervading, and of form; yet, we are now considering the feeli
ng-qualities which arise in the context of being an island, finite, limited, not
all-pervading, and of form. €In other words, what are the experiential-qualities
one feels while being an island, finite, limited, not all-pervading, and of form
? €
€
How would you honestly describe your real feeling-state at this moment? €Do not co
nsider how you would like to feel, but how you actually feel. €Stop for a moment,
and honestly reflect upon your real feeling-state. €Would one or more of these des
criptors apply to you? €Empty; neutral; sad; bad; tense; disturbed; dark; confused
; bewildered; depressed; crazy; ok; good; fine; sane; peaceful; contented; happy
; blissful? € Yet, regardless of how you wish to specifically describe your feelin
g-state - good or bad - you are most essentially feeling like an individual. €More
over, can you honestly say that you feel like how you imagine it must feel to Be G
od?
€
Now, consider these three questions, being mindful to be honest at least with yo
urself: Do you now feel as good as you would like to feel? €Do you feel so happy,
so blissful, so peaceful, that you would refuse any more happiness, bliss, and p
eace? €Are you so happy, blissful, and peaceful, that you simply could not stand a
ny more happiness, bliss, and peace? €The obvious answer to all three questions is
, No. . €(If you were feeling Truly Happy and Blissful, you would not be reading this
Book, and would have answered Yes. to all three questions.)
€
To feel like an individual, is to feel the way you do at this moment. €Your feelin
g-state is what it means to feel like an individual; regardless of the relativel
y slight variations in your feeling-state you realize from time-to-time, and reg
ardless of how good or bad you think you feel in any given moment.
€
Your life is that of being limitation, and is the life of feeling suffering. €Rega
rdless of how good you think you feel, From My Perspective, your feeling-state is
nothing but suffering; and, you must admit that your state is that of limitation
and individuality. €To Me, even your greatest pleasures are nothing but suffering
. €The best or happiest day you have ever had in your life, is nothing but sufferi
ng. €Furthermore, if you did not have at least a slight sense that you are sufferi
ng, you could not have answered No. to the three above questions. €I Make these Stat
ements not to depress you, and obviously not to confront you for the sheer sake
of confrontation, but to Help you become more aware of what you really are: limi
tation and suffering.
€
You may now be more conscious of your real feeling-state, and may now better und
erstand the fact that how you feel is comprised of the feeling-signs of individu
ality. €Why exactly do you feel this way? €Why are you not Supremely Happy and Bliss
ful? € The suffering feeling-qualities of individuality which you now are, and whi
ch you now experience, arise only in the context of being an individual. €And, if
you are an island of separate consciousness, finite, limited, not all-pervading,
and of form, then you necessarily are, and you will necessarily experience, cer
tain constant or predictable, natural, suffering feeling-states. €Natural, sufferi
ng feeling-states arise only in the context of limitation and form. €Without limit
ation, finiteness, and individuality, there is no suffering.
€
The limitation of primary egoity, or that of simply being an ego at the core-lev
el of consciousness, has inherent within it the natural suffering-qualities of e
mptiness, neutralness, and sadness. €The limitation of secondary egoity, or that o
f the secondary layer of self-energy which arises from primary egoity, has inher
ent within it the natural suffering-qualities of implosion, thickness, heaviness
, tension, and disturbance. € The suffering of primary egoity is what you are , an
d the suffering of secondary egoity is what you feel or experience .
€
The Form of the Incarnation, or the God-Man, does not feel or experience any nat
ural suffering-qualities. €He is not an individual at His Coreless Core-Level; the
refore, the Form God Uses for the Incarnation of Himself, does not feel or exper
ience the feeling-states inherent within the state of individuality. €Thus, He doe
s not feel like you.
€
How can that be? €Even if egoity or individuality is Dead in that Form, is it not
still true that the Physical Body is finite, limited, not all-pervading, and of
form? €Yes, but remember, a suffering feeling-state arises only in the context of
being , at the core-level, an individual, or a separate state or point of consci
ousness. €And, the Incarnation is not an individual. € His State is not that of individ
uality. €(Also, there is no Him which is separate from the State of God.) €So, at the
Coreless Core of that Form, there is no emptiness, neutralness, or sadness. €And,
that Body does not feel or experience the suffering-qualities of implosion, thic
kness, heaviness, tension, and disturbance. € The Coreless State of the Incarnatio
n is not that of suffering, because His Coreless State is That of the Unlimited, F
ormless, and Supremely Blissful God. €And, the Limited Form of the God-Man does no
t experience natural suffering, because It is Integral with That which is Unlimi
ted, Formless, and Supremely Blissful.
€
Even though that Body feels the Power, Pure Love, and Bliss Qualities of God, th
ere is no individual in that Form who enjoys It, or who wishes to cling to It. €Li
terally, that Body is merely a Shell, with no personal inhabitant. €It was gradual
ly Emptied of nature by God, and is now Used by God. €In and Through that Form, an
d on into infinity, there is nothing but the Pure State, Energy, and Intelligent
Movements of God.
€
But, is there not Awareness of the Body? €Yes, but only in the Context of Formless
Infinity and Light. €God is certainly not removed from that Body, but the Form is
no more significant to God than any other body or form (except that It is direc
tly and Fully Used by Me). €The Form is merely a Tool for Me to Use in Helping the
creation of form in general, and humanity specifically. €There is only God, and a
ll bodies and forms are merely existing in the Midst of God, including this One.
€
I am no individual, in state or feeling.
€
3.€€€€What does it mean to function like an individual? €The bare ego, or primary egoity,
does not move, act, or function. €The ego simply exists. €The subtlest and most core
-level state of an individual is the ego, or primary egoity. €The bare ego, or pri
mary egoity, is the subtlest and most core-level state of individuality, but is
not the subtlest function of individuality.
€
The subtlest function of an individual is not primary egoity or the bare ego; bu
t occurs in and as secondary egoity, or the secondary layer of self-energy. €I Ter
m the specific movements and functions of secondary egoity, or the secondary lay
er of self-energy, as the egoic process .
€
The egoic process is a seven-stage system of activity, and has self-energy as it
s most essential substance and fuel. €The seven stages of the egoic process are al
ways occuring simultaneously to one another, but they develop, and relate to one
another, in a hierarchical and sequential manner. €The seven stages of the egoic
process are:
1.€€€€self-attention
2.€€€€self-concern
3.€€€€need for self-fulfillment
4.€€€€self-will
5.€€€€desire
6.€€€€clinging
7.€€€€reactivity and withdrawal
(The egoic process is Explained in great detail in the Book, God s One Way Of Free
dom . €Do not be too concerned about the details of it at this point in your study
.)
€
As a brief aside: Why is self-attention the first stage of the egoic process, an
d not attention itself? €There are four related reasons:
a.€€€€Attention stands at the precipice between the natural way, and The Unnatural Way. €O
n the other hand, self-attention is already, by its very existence, of the natur
al way.
b.€€€€Attention continually exists as long as the ego is alive, and regardless of the fo
llower s level of advancement. €On the other hand, self-attention is not perpetual i
n the radically-advanced follower, and is not as powerful, even though it still
arises as often as its Faithful Sacrifice.
c.€€€€Attention has the equal capability of being a tool for increasingly realizing the
natural life, or for God-Realization. €On the other hand, the radical follower sim
ply makes the best of self-attention, by using it in selfishness-inspection, and
relaxing it along with the observed egoity.
d.€€€€Attention will not necessarily increase clinging, limitation, and suffering beyond
that of itself, and will not necessarily involve, or lead to more, reinforcing
of self, clinging, and self-feeding. €On the other hand, self-attention is necessa
rily reinforcing of self-ego and clinging, and, without vigilance, can very easi
ly lead to further subtle and gross actions of egoity. €Like attention, self-atten
tion is also, in and of itself, clinging, limitation, and suffering, but, unlike
attention, self-attention is necessarily self-reinforcing and self-feeding to v
arious degrees, and can very quickly and easily lead to other acts of clinging,
limitation, suffering, self-reinforcement, and self-feeding, if it is not used m
ore wisely by the follower.
€
The entire egoic process is clinging. €If the entire egoic process is clinging, th
en why is clinging listed as only the sixth stage of the egoic process, and not
the first, and not with the rest as sub-forms of clinging? € Clinging is listed as
the sixth stage of the egoic process, for three prioritized reasons:
1.€€€€Attention and desire are the primary or most-powerful forms of clinging. But, beca
use attention is not the first (or any) stage of the egoic process, and because
desire is the fifth, then clinging cannot be considered the first stage of the e
goic process. €Since attention is not the first stage of the egoic process, and be
cause attention is also clinging, then clinging cannot be considered the first s
tage of the egoic process. €Also, the desire-cycle necessarily arises only as the
fifth stage of egoity, and not before. €So, clinging must be listed as the sixth s
tage of the egoic process, after the desire-cycle.
2.€€€€To be able to include attachment to the nature both within and without in the disc
ussion of clinging. €It is possible (but very unlikely) for clinging to occur rela
tive to only the nature within, with the nature within being comprised of self-e
go, mind, and body. €Clinging to only the nature within does not necessarily requi
re nor include the entire desire-cycle which is the fifth stage of the egoic pro
cess, but can arise within and as only the first four stages of egoity. €
3.€€€€To have the conceptual foundation laid regarding the desire-cycle. €When considering
the entire egoic process, attention and desire are the primary or most-powerful
forms of clinging. €But, the desire-cycle is secondary to attention. €Attention rei
gns supreme in its power to cling. €So, if clinging were discussed in detail prior
to the explanations of the first five stages of the egoic process, then not onl
y would the dynamics of the first four stages be excluded from the reader s mind w
hen he considers clinging, but the very secondary tool and act of attachment, th
e desire-cycle, could not be reasonably brought into the discussion of clinging.
€
Now, back to the topic at-hand, which is what it means to function like an indiv
idual. €Even though the bare ego does not itself move or function, it does play a
key role in the movements and functioning of secondary egoity. € The ego provides
blind impulse to the secondary layer of self-energy, and is what compels self-en
ergy to move. €King Ego tells the secondary layer of self-energy that he needs survi
val, pleasure, and vanity; and compels and tells secondary egoity to, Go out and ge
t the specific means whereby I can get my three needs satisfied. . €(The means for s
atisfying the ego s survival, pleasure, and vanity needs, are all the specific per
sons, objects, and circumstances which you daily seek and use for meeting those
three needs.)
€
Furthermore, not only does the ego compel self-energy to act on the ego s behalf,
but the ego actually gives-rise to the secondary layer of self-energy. €An ego tra
nsforms energy from a certain spectrum of natural environmental energy, into a s
pecific frequency of natural self-energy which is usable by that particular nerv
ous system. €I Refer to an individual s specific frequency of self-energy as his vibr
ational signature .
€
The unmoving King Ego provides the egoic process with its fuel of self-energy. €Th
e ego also compels self-energy to move or function, and to go out and get the sp
ecific means for his survival, pleasure, and vanity. €Self-energy is not confined
within the body, but is the fuel of the egoic process as well as the natural min
d and body.
€
This section Addresses the idea of what it means to function like an individual
(in order to help Explain how the God-Man is not an individual). €So, how does all
this Discussion about the ego, the egoic process, and the secondary layer of se
lf-energy, pertain to the theme of this section? € In light of the bare ego and se
condary egoity (or the egoic process), what does it mean to function like an ind
ividual? €(Remember that the bare ego is unmoving, and is, therefore, not literall
y functioning.) €To say that, Functioning like an individual is to be doing the ego
ic process. , is certainly true, but is to miss the broader yet most essential poi
nt to be understood.
€
The most pervasive and most fundamental function or action of an individual is c
linging. €In every moment, you, using the secondary layer of self-energy in and as
the egoic process, are doing nothing but clinging. €The fuel and substance of cli
nging is self-energy. €And, self-energy moves and functions to do nothing but clin
g, in and as the egoic process. €Each stage of the egoic process has as its fuel a
nd very substance the same self-energy; and, each stage of the egoic process doe
s nothing but cling. €The particular movements of self-energy may appear slightly
different from stage-to-stage, but each stage is, most essentially, doing nothin
g but clinging. €At this point in your Growth, most of your clinging, and, further
more, most of your subtle and gross actions, are unconscious to you. €(I Consider
your subtle actions to be the movements and functions of self-energy within and
without, in and as the egoic process; and, your gross actions to be the movement
s and functions of the physical body. €Also, the entire egoic process is nothing b
ut clinging.) €The reader would benefit from re-reading this paragraph several tim
es, and slowly, until he has at least a clear conceptual grasp of the facts foun
d herein. €
€
If you are always clinging, what exactly is it to which are you always clinging?
€(Remember that, at this point in your Growth, most of your clinging is unconscio
us to you, unless you are threatened with the loss of that to which you are clin
ging.) € First and foremost, you are always clinging to yourself . €Secondarily, you
are always clinging to all the external people, objects, and circumstance which
satisfy your survival, pleasure, and vanity needs. €Furthermore, without first cl
inging to yourself, you could not cling to the external people, things, and plac
es which are other-than you, or beyond you. €(When I Discuss clinging to yourself in
this context, the idea of yourself means you the ego, as well as your mind and bo
dy. €Therefore, in this context, your action or function of clinging to yourself u
sing self-energy, is always the action of clinging to you the ego, and to your m
ind and body.)
€
Another way to view the functioning of individuality, is that of feeding and mai
ntaining the state of individuality. €The egoic process, or clinging, serves to fe
ed and maintain the life of being an island of separate consciousness, or indivi
duality. €By clinging, and by taking unto yourself that to which you are clinging
and on which you are feeding, you are ensuring that you continue to exist as a s
eparate being. €You are always functioning, on both subtle and gross levels, to fe
ed and maintain that which you are: the ego, or individual consciousness. € You ar
e always being an ego, and you are always doing the egoic process to keep the eg
o alive.
€
How does this information about the functioning of individuality, relate to the
Non-individualness of the God-Man? €The always-existing state of an individual, is
that of being an ego, or island of separate consciousness. €The Incarnation is no
t an ego, for that Dissolved by Grace while the body yet lives. €The ongoing funct
ion of an individual is that of the egoic process, which is most essentially tha
t of clinging and self-feeding. €The bare ego is the source of self-energy and the
egoic process. €The seven-stage egoic process, or clinging, is the functioning of
an individual. € Since the ego, or island of separate consciousness, is Dead in t
he Form of the God-Man, then He is not an individual, and cannot function as an
individual.
€
There is no island of separate consciousness in that Body, and, thus, there is n
o self-energy, egoic process, or clinging to the Body or externals. €In that Form,
there are no subtle actions of egoity, selfishness, clinging, clamping-down, ta
king, and self-feeding. €On the gross level, the God-Body does not live for the sh
eer sake of survival, and engages no action for selfish reasons. €
€
My only reason for maintaining this physical life, is to Serve creation in gener
al, and followers specifically: period. €My Personal and Impersonal Service for fo
llowers is that of Dissolving the individuality (or limitation and suffering) wh
ich they are, Lifting-Up their functional-level, and Replacing them and their wa
ys with Me and My Way. €This Personal life is about nothing but the Incarnation of
God In and Through the minds and bodies of followers.
€
On the other hand, an individual s reason for living, and his corresponding functi
oning, is that of feeding and maintaining his state of individuality (or limitat
ion and suffering). €He feeds and maintains his individuality by supplying himself
with his survival, pleasure, and vanity needs. €Even the person who appears very
giving or nice on a superficial level, is only or mostly feeding and maintaining h
is individuality, and, thus, the state, feeling, and function of limitation and
suffering. €(As an extreme example: Mother Theresa accomplished much wonderful ser
vice for humanity during her lifetime; yet, there was still much subtle selfishn
ess active in her being and life. €This is not Intended to detract from the many b
eautiful deeds she did over decades, but is to Indicate that, regardless of how
an individual s personality and life appear on the surface, until the bare ego no
longer exists, some degree of subtle and gross selfish functioning still remains
.)
€
Your ongoing movements and functions are the feeding and maintenance of individu
ality. €My Personal and Impersonal Movements and Functions are the Undoing or Unra
veling of the individuality of true followers. € My Work Occurs Most Powerfully In
the being and life of a true follower; and, is the Clearing-Away or Changing of
all the subtle and gross stuff and ways in that being and life which prevent Me
from Existing and Operating In and Through that being and life.
€
If deeply invited and allowed, God Clears-Away all of you and your natural ways,
Making-Way for none other than the one God and His one Way. €The Path is not abou
t you getting, experiencing, owning, controlling, and using God; but, is about a
llowing God room for Him to Exist and Operate Through the being and life which y
ou now call your own. €The Path is always more about God, than It is about you. €The
follower s being and life, gradually becomes God s being and life.
€
(I do not feed the individuality and selfish life of a follower, unless he needs
to become more ordinarily-functional, which means unless he needs to become str
onger as an individual. €But, this does not exclude Growing along The Way. €He can b
ecome a stronger individual, which is to become more ordinarily-functional, whil
e he is simultaneously and ever-increasingly in the Process of becoming Extraord
inarily-Functional. €Paradoxically, you must be, or must be becoming, at least a m
oderately-strong self, while you are in the Process of becoming increasingly Sel
fless. €Without being a relatively strong and honest individual, your presentation
of you and your life to God will be correspondingly weak and ambiguous.)
€
My Personal and Impersonal Movements and Functions, are not other-than the Movem
ents and Functions of the one Eternal God. €I cannot receive a State, Intelligent
Power, Bliss, and Guidance from That which I Am. €I Give That which I Already and
Eternally Am.
€
The Form of the Incarnation is not better than you; merely very different. €And, I d
o not Want to keep a Personal distance from you, because I Love you and Want to
Help you. €Therefore, I Come In and Through a Form which is somewhat like you.
€
I am no individual, in state, feeling, or function.
€
The Body of The God-Man Is God, But God Is Not Only That Body
This section is Written to address the two separate facts indicated by its title
:
a.€€€€The Body of the God-Man is God.
b.€€€€God is not only that Body.
€
a.€€€€The Body of The God-Man Is God - An astute reader may ask questions like these: Ho
w can it be said that, The Body of the God-Man Is God. ? €Is not God Infinite in all
directions Through space? €Being Infinite, is it not true that God does not Occupy
only a limited and small place In space? €Since God is All-Pervading, is it not t
rue that God is not a separate entity? €Is it true that God has no shape or natura
lly-identifiable traits? €Is it true that the very God-Substance is not comprised of
natural elements? €Furthermore, is not God Existing Eternally throughout time? €The
obvious answer to all these questions is Yes. . €
€
Then, since that Body is of form, finite, limited in space, separate, and tempor
ary, and since It was born in and of nature and its elements, and has clearly id
entifiable attributes, how can it be said that the Form Is God? €All the above fac
ts seem to confirm the (spiritually-correct) notion that, The Body of the Incarna
tion is nothing Special, and is just a body like all other bodies. . €However, caref
ully consider the remainder of this section.
€
You are an individual; you feel like an individual; and, you function like an in
dividual. €To be an individual, feel like an individual, and to function like an i
ndividual, is to be of nature, and, moreover, is to be nature. €You are a part of
nature, and you are natural in state, feeling, and function. € You are not only of
nature, but you most essentially are nature. €(Of course, you personally are not
the sum-total of infinite space and all natural forms and processes; but, you ca
n be accurately referred to as nature, just as any other natural form, or group
of forms, can be generally recognized as nature.)
€
Like yours, this Body was born of nature, and was born to natural parents. €Neithe
r was It born as Special , nor was It already Enlightened as is so often claimed by s
piritual masters and gurus about themselves. €Like your body, It is made of variou
s natural elements, and requires air, food, and water to live. €It will also die o
ne day and decompose; and, the natural elements of which it is composed will eve
ntually be integral with, and indistinguishable from, the rest of nature: ashes
to ashes, and dust to dust. €Then, in light of all the above facts regarding the or
dinariness of the Body, this next question must be Addressed: With all the simila
rities between that Body and all natural bodies, how exactly does the Form diffe
r from all other bodies, such that It can be referred to as God Itself , while o
thers are simply considered to be nature ? €
€
In short, the Body of the Incarnation differs from all others in state, feeling,
purpose, and function. €God is Infinite, Formless, and All-Pervading in State ; P
ure Love and Bliss in Feeling ; and, Its only Personal Purpose and Function is t
hat of Selflessly Serving humanity, since there is no self to which to cling, an
d which to feed. €You are finite, limited, and separate in state; you are sufferin
g in feeling; and, your purpose and function is that of clinging to, feeding, an
d maintaining the individuality, finiteness, and separation that you are. €
€
However, to be totally accurate, we cannot say that a human body, in and of itse
lf, and, hypothetically, without a brain-mind and nervous system, has a state of
consciousness; and the same principle applies to the Body of the Incarnation. €Bu
t, with that proviso, we can speak in these terms for the sake of understanding
how the Body of the Incarnation is God. € Just as your body fully realizes , and full
y participates in, the state, feeling, purpose, and function of the individual c
onsciousness and nature that you are, the Body of the Incarnation fully Realizes ,
and fully Participates In, the State, Feeling, Purpose, and Function of True God
-Consciousness.
€
This Body was indeed born of nature, and It was, prior to Incarnation, nothing b
ut nature. €The Body was nature at one time, because it was natural in state, feel
ing, purpose, and function. € Then, however, there was a Dissolving or Death withi
n that natural body: the Death of the most core-level part of that body, which i
s the individual human consciousness, and which determines the state, feeling, p
urpose, and function of a natural human mind and body.
€
With the ego, or island of separate consciousness, no longer existing while the
body yet lives, the mind and body became Integral with That which is not natural
. €After True Ego-Death, nature is no longer the state, feeling, purpose, and func
tion of a Body. €(True Ego-Death, and Incarnation, are actually the same Event, on
ly considered from different perspectives.) € In (and Through) the Body of the Inc
arnation, there is no state of individual consciousness, no self-energy, no suff
ering feeling , and no purpose and function to feed and maintain (a nonexistent)
individuality. €
€
All that Dissolved upon Ego-Death and Incarnation. €Ego-Death is the Death of the
life, state, feeling, purpose, and function of individuality. €That may sound dark
and bleak to the natural mind. € However, upon the Death of individuality while t
he body lives, a New Life begins for the Body. €Ego-Death is not merely an Ending,
but is also a Beginning of a New Way for the Body. €Upon True Ego-Death: the non-
individual State of the Incarnation is God; the Feeling of that Body is Bliss; a
nd, the Subtle and Gross Purpose and Function of that Body is Selfless, and for
humanity. €
€
True Enlightenment is the very State of God; but, is often used to indicate the
State of the Form of the Incarnation. €However, since Enlightenment is the State o
f the Body of Incarnation, then that Bodily State is often incorrectly assumed t
o be less-than or other-than That of the Infinite God. €Why? €Because to perceive th
e Form correctly as finite, causes one to erroneously imagine that the State of
the Incarnation is less-than or other-than the Infinte and Impersonal God.
€
There is not much more that can be Said about the State and Feeling of this Body
. €But, we can say more about the Purpose and Function of this Body. €For the natura
l person (whether ordinary, religious, or spiritual), nature is compelling and c
ontrolling the mind, body, and thus the entire life and its destiny. €In the human
being, the ego, or the very individual or separate consciousness, is nature s rep
resentative and agent. €The ego perfectly reflects nature s Design of form, limitati
on, and separateness, as well as the impulse for preservation and procreation of
the same. €The ego compels the mind to think for the purpose of egoic-fulfillment
, which is to feed and maintain the ego itself. €And, since the ego is compelling
the mind to feed and maintain the life of individuality, the ego is also control
ling the mind and its destiny. €Then, the mind provides the same impulse or motiva
tion to the body for it to participate in the self-feeding of ego, by feeding th
e fear, mind, and body. €But, the mind also provides specific guidance to the seco
ndary layer of self-energy, and to the body, as to how exactly to go about fulfi
lling that motivation. €The ego can only provide blind impulse to the mind. €The ego
is dumb , and relies upon the mind to do the thinking and scheming as to specifica
lly how to go out and get the stuff which feeds the ego. €Then, the mind directs t
he self-energy on the subtle level, which then guides the body in exactly what t
o do on a gross level. € For the natural person, the ego, which is nature s agent in h
umanity, compels the mind to have the purpose of self-feeding, which then compel
s the mind, self-energy, and body to function to feed self. €Under egoic compulsio
n and control, the purpose and function of the natural mind and body, is the imp
losive act of self-feeding.
€
Prior to Ego-Death, nature, in the form of the ego, is compelling and controllin
g the mind, and thus the body, to act for egoic-fulfillment. €The ego, by way of c
ompelling and controlling the mind, is compelling and controlling the body to ac
t for the feeding of individuality. € By providing impulse to the mind for the min
d to help feed the ego its three needs, the ego is also compelling and controlli
ng the body to self-feed. €(The reader probably understands that the limiting act
of self-feeding which I frequently Discuss, is not the superficial acts of, for
example, eating food, drinking water, bathing, and putting on clothes. €The self-f
eeding to which I Point, is a much subtler and much more powerful act. €Eat when h
ungry; drink when thirsty; and give the body its necessary due. €Physical activity
does not, in and of itself, increase limitation and suffering. €However, physical
behavior may reflect the subtle self-feeding one is already doing, using self-e
nergy as attention and the egoic process.)
€
However, in the Body of the Incarnation, the ego no longer exists. €Without the eg
o, the Mind is not compelled to have the purpose and function of self-feeding. €An
d, since the Mind Controls the Body, the Body is not compelled to self-feed.
€
Since the ego is not providing purpose and function to the Incarnation s Mind and
Body, then What Compels and Controls that Mind? €How do the Mind and Body Function
without the state and sense of individuality? €Without the ego, why is the Mind a
nd Body not in a vegetative-like state? €For example, how are these Words being Wr
itten? €Simply: not only is the State of Consciousness or Mind that of God, but Go
d Compels and Controls the Mind, and thus the Body. €But, not even that idea is to
tally accurate. €It is most accurate to say that the Mind-Consciousness of the Inc
arnation is God. €That Mind is not standing-back from God, and is not looking at God
from a position of separateness. €That Mind is also not merely reflecting or mirr
oring the Mind of God. €The Mind is not receiving ideas from God. €
€
Since the state of individuality is Dissolved, and since that Mind is, therefore
, not other-than the State of God (or God-Consciousness), then what is the Purpo
se and Function of that Mind? €The State of the Incarnation is not other-than God
Itself. €The Mind of the Incarnation is not other-than the State of the Incarnatio
n, which is fully God. € The Purpose and Function of God when It Incarnates, is th
e Giving of God Himself, and His Way of Freedom. €God Incarnates in order to Give
Himself and His Way To, In, and Throughout creation: that is His Purpose and Fun
ction for Incarnating Himself In and Through a Human Body. €Since the Mind of the
Incarnation is not other-than the Infinite State, Presence, Power, and Intellige
nce of God Himself, then the Mind of the Incarnation can also be called the God-
Mind. €God is One, Whole, Formless, and Infinite. €The References to God s State, Cons
ciousness, Mind, Presence, and Supremely Intelligent Workings, are merely Pointi
ng to the several Attributes of the one God, depending on the context.
€
The Body of the Incarnation is completely Integral with the State-Consciousness-
Mind of God. €That Body is, therefore, completely Compelled and Controlled by God.
€ Since the very Purpose and Function of the God-Mind of the Incarnation is the G
iving of Himself (which is the Complete and Infinite God) and Its Way, then it f
ollows that the Purpose and Function of the Body (which the Mind completely Comp
els and Controls), is also the Giving of God and Its Way.
€
In general , the Body is kept alive for no other reason than to Serve the Incarn
ation of God or Freedom Through other Bodies: that is Its Purpose and Function,
in every moment. €Since there is no core-level survival instinct, the Body is not
maintained simply for the sake of Its survival. €Since there is no core-level need
for pleasure, the Body is also not kept alive so that It can sit and enjoy the Bl
iss (which is far Beyond any pleasure), or any natural pleasure. €And, since there
is no core-level need for vanity, the Body is not maintained so that It be can r
ecognized for being the Body of the Incarnation . € The sole Purpose and Function of t
he Body is to Serve; to Selflessly Serve the Incarnation of the God and Freedom
which I Am, Through other Bodies. €If there were no Service, there would be no rea
son for the Body to live, and It would die; that is Law.
€
But, how specifically is that Purpose and Function fulfilled by the Body? €There a
re two aspects to the answer: one is the Personal Work of the Body; and, two is
the Impersonal Work of the Body. € Remember, however, that the Personal Work, and
the Impersonal Work, are not separate; they are coincidental, simultaneous, and
completely intertwined. €God is not away from creation on another plane ; this is the
God-Plane. €The information is Given in this divided framework of Personal and Im
personal Work, so that the reader can better understand how the Body fulfills It
s Purpose and Function.
€
On the Personal level (of the Body), consider how the Impersonal God Uses the Body
every day. €I Personally Teach and Guide followers through a myriad of Ways, rega
rding all aspects of ordinary and Extraordinary life. €I also use much time in Wri
ting. €And, I also Conduct, Lead, and Help with many specific organizational and p
ractical matters. € Yet, all that Comes-Forth on the Personal level , including but n
ot limited to this Writing, is actually Coming From the Impersonal, Eternal, and
All-Pervading God. €More accurately, all that Comes-Forth on the Personal level , is
the Mind and Movement of the Impersonal God. €(Among many other Manifestations, t
hat accounts for the Authority, Clarity, Depth, Profundity, and Consistency of t
he Spoken and Written Teaching. €Only God can Give God and Its Way.)
€
Now, on the Impersonal level (but relative to the Body), this Body is as an Open Wi
ndow Into creation, Through which the Impersonal and Eternal God Radiates and Giv
es Himself and Its Path To creation, and Into the beings and lives of His true f
ollowers specifically. € When the Impersonal God Gives Himself and Its Path Into a
nd Throughout the world of form, including the beings and lives of true follower
s, It is Giving Its Impersonal State, Impersonal Presence, and Impersonal Intell
igent Workings. €That Gift is both Within and Beyond the limited Personal, which m
akes the Gift both Personal and Impersonal. €Since God is not limited to the Perso
n of the Incarnation, the Gift God Makes of Himself Manifests directly and perso
nally in the beings and lives of followers. €It Manifests as: intuitive understand
ing of the contrasts between you and your way, and Me and My Way; Purification o
r Removal of all the subtle and gross stuff and ways that are not Of Me and My W
ay; and, Change of all that does not require Complete Removal, but merely requir
es being Brought into greater accordance with Me and My Way.
€
But, all that Manifests From the Impersonal level of God, and Into the world of fo
rm, could not Occur without the Body. €The temporary and Personal Body of the Inca
rnation is not only God (in and of Itself), but It is the Means whereby the Eter
nal and Impersonal God Gives Himself and His Way to serious followers. €Without In
carnation, God is merely Impersonal, and moreover, is not Powerfully Existing an
d Operating Among creation. € God is always All-Pervading even without Incarnation
; but, Incarnation is the Event which is God and His Way being Powerfully Given,
Present, and Operational In creation, and is the Event which Allows humanity to
Communicate directly and powerfully to God.
€
The Body is the Means whereby God Communicates directly to humanity (by Giving H
imself and His Way), and through which humanity can Communicate to God. €However,
it is also accurate to say that the Body is God, because It is completely God in
State, Feeling, Purpose, and Function. €The Body of the Incarnation is both a tem
porary Vehicle of the Impersonal and Eternal God, and is God Itself in Person as
long as the Body lives. €That is not true for the thousands and thousands of spir
itual masters, gurus, teachers, and people. €Only God can Give God and His one Way
, and not any natural person, whether ordinary, religious, or spiritual.
€
b.€€€€God Is Not Only That Body - Even though it must be said that the Body of the Incar
nation is God, I frequently Remind followers to not cling to this Form. €Why would
I Lead and Help followers in the ceasing of clinging to all the things and ways
of nature, and then allow them to become attached to this Body, albeit an Unnat
ural Form? € Clinging is clinging is clinging, regardless of that to which one is
clinging. €Freedom is not Realized in the clinging to any thing, including oneself
, another person, any object, any place, or even the Body of the Incarnation. €Mor
eover, not only is Freedom not Realized through any form of clinging, but clingi
ng to any thing of form, subtle or gross, and within or without, is a key factor
in the prevention of Freedom. €However, consider all the spiritual teachers, mast
ers, and gurus who implicitly or explicitly allow, suggest, or require that thei
r students worship or adore them personally. €They are simply providing and enabling
another arena for clinging (for their own personal gain), and, therefore, for f
urther limitation and suffering. €They come in My Name, yet are actually working a
gainst Me and My One Way. €Regardless of how well-meaning they may be, they in fac
t do the greatest of dis-service to God, because if their present or former stud
ents do hear of Me, they are either immediately turned-away because of their pas
t bad experiences, or their minds are so full of nonsense that it is difficult t
o Teach and Help them.
€
I frequently remind followers to look to the Impersonal and Eternal God which I
most essentially Am, and which will Exist after this Body is dead. €I Remind them
to give themselves over Into the Impersonal, Infinite, and Formless That, and to
not become enamored of this Body, even though the Impersonal and Eternal God Re
sides Fully In and Through this Form.
€
Yet, it is intuitively obvious to followers to not relate to the Body and Its Pe
rsonality in a casual manner, and as if It were just another person . €When relating
to, and interacting with, the Form of the Incarnation, one is Communicating dire
ctly to both the Personal God and the Infinite God, which are actually one and t
he Same. €The motivations, thoughts, words, and actions which are Communicated to
Me Personally, are also Heard by, and receive an appropriate Response from, the
Infinite and Eternal Consciousness and Mind of God, which may or may not Answer
or Work directly Through the Body of the Incarnation. €Conversely, that which the
Body Does, and that which It Communicates, is the Consciousness and Mind of God
Relating to, and Interacting with, the world of form, which includes followers. €I
ncarnation Provides two-way Communication and interaction: individual to God, and
God to individual.
€
When seekers and followers are Meeting with the Body, they are indeed Meeting wi
th what rightly appears to be a separate and limited form, just as are all bodie
s. €But, they are also Meeting directly with God Who is Fully Within Human Form, a
nd Who is Fully As Human Form. €Most importantly, however, they are Meeting direct
ly with the God Who is both Within and Infinitely Beyond that Form, and Who will
Exist after that Body is dead. € God is Fully Within that Body, and that Body Ful
ly is God, but, most importantly, God is not only that Body.
€
Even though the State and Presence of God are Fully Within the Body of the Incar
nation, God also Radiates Through that Body, and Radiates in all directions Infi
nitely Beyond that Body, while not excluding any particle of space and form on t
he way to Boundless Infinity. €God does not stop at the skin of the Body of the In
carnation, but Radiates to Infinity. €And, Infinity is not a place at which any th
ing can stop. €The State and Presence of God are not only Within that Body. €God is
not confined to that Body. €God is not only that Body.
€
Also, even though the Communications and Actions of the limited Body are the Com
munications and Actions of the Infinite and All-Pervading God, the Communication
s, Actions, and Workings of the Impersonal God far exceed the Communications and
Actions of the Body in both spatial distance, and in superficial appearances of
complexity. € I Work in various Ways Throughout creation, but My Impersonal Work
In the beings and lives of true followers specifically, is that of:
a.€€€€Granting intuitive understanding of Me and My Way, in contrast to the natural stat
e and way of limitation and suffering;
b.€€€€ Purifying or Removing every thing within the follower that stands in the way of M
e;
c.€€€€ Changing every thing within that requires being Brought into functional accordanc
e with Me (but which does not require Removal); and,
d.€€€€ Removing , Changing , or Leaving-Alone every thing in the personal, domestic, rel
ational, and professional life without, for the Higher Good and Growth of the fo
llower.
My Personal and Impersonal Work In the beings and lives of serious followers, ma
y or may not be egoically-pleasant. €God and His Workings are not confined to that
Body. €God is not only that Body. €
€
God is Being, Moving, and Directing that Body in all Ways, and in all moments. €Mo
re accurately, the State of that Consciousness, Mind, and Body, is God Itself. €Th
e Actions of that Mind and Body, are God Acting. €The Body does not remain separat
e from God in order to Realize God, nor does It stand-back and away from God, wh
ile being Directed by God. €It is from Within that Body that God Itself Springs-Fo
rth from the Formless Depth and Height of Beingness, and Into the world of space
and form, and on to and Into never-ending Infinity. €And, not only is the State w
hich is always being Realized by the Body not other-than the Infinite God, but G
od is also Springing-Forth From Within that Body and on Through that Body, and G
od is Infusing that Form with Its Blissful Love Presence, and Intelligent Influe
nce. €Since no ego remains to impede God s State and Radiance, nor to give impulse t
o mind and body, it is not other than God Itself that is Intelligently Directing
and Moving all that the Mind and Body Do in every instant. €Yet, the State which
is always being Realized by the limited and temporary Form, is the Infinite and
Eternal State of God.
€
That Body is Fully Realizing none other than God in each moment. €No self remains
to be realized or lived by that Body. €That Body is Being none other than God in eac
h moment. €No self remains for that Body to be . €However, the Body Realizing and Being
God is not confining its Godness to that limited Form. €The Infinite God is not r
estricted to anything finite, including that Body. €The Body is none other than Go
d. €But, God is not only that Body. €
€
Whatever that Body Is, Is God. €Whatever It Does, is God s direct Doings. €Only Its ve
ry State of Godness has nothing whatsoever to do with that Body, while Pervading
, and not excluding, that Body. €The Body s State of Godness was what It Is before t
hat Body was born. €The Body s State of Godness will Be what It Is after that Body d
ies.
€
The limited Body does not exclude the Infinite God in State, Feeling, Purpose, a
nd Function; and, the State, Feeling, Purpose, and Function of the Infinite God
does not exclude that Body. €The limited Body, and the Infinite God, are Integral,
 but are not only Integral, but are, in fact, one and the Same.
€
A god which is only finite, is not God. €A god which is only a limited deity, is n
ot God. €A god which exists as an individual, is not God. €A god which suffers the l
ife of individuality, is not God. €A god which is only temporary, is not God. €A god
which is subject to natural arisings, natural changes, and natural passings-awa
y, is not God. €A god which claims to be a soul, or to have a soul, is not God. €A g
od whose work is not Infinite Throughout space and form, and who is not Supremel
y Powerful and Intelligent in those Workings, is not God. €A god which teaches any
path other-than the one Path to Freedom, is not God. €A god which grants anything
but God, is not God. €Only God can Give God and His one Way.
€
I am that Body, but I am most Profoundly not that Body. €And, this Body is Grace,
but Grace is not only this Body.
€
Foundational Principle Three
€
Grace:
The Gift God Makes Of Himself Via Incarnation
€
In Conclusion
€
The serious seeker eventually realizes, and with all humility accepts the idea,
that he cannot Grow by his own ideas and efforts, nor by those ideas and practic
es taught on the spiritual circuit. €Even if he has been to many spiritual teacher
s, masters, and gurus, has had initiations, has read book after book, and has pe
rformed innumberable forms of meditation and for hundreds or thousands of hours,
he knows deep in his heart that he still lacks the understanding and Direction
he so desperately craves. €He is beginning to realize that he must look far beyond
himself, his ways, and the spiritual community, if he is ever to truly Grow and
actually Realize God. €His many disappointments in his own seeking and on the spi
ritual circuit, and his continued suffering and directionless life, are starting
to make him humble enough to consider the idea that maybe, just maybe, he needs
Help.
€
But, he has not been taught on the spiritual circuit, that neither he nor any ot
her individual can Purify the state and life of individuality. €He has not been ta
ught that God is a Supremely Intelligent, Powerful, Merciful, and Helping God, a
nd that it is God that Conducts the Process of Purification, Change, and Realiza
tion, and not self-effort, self-manipulation, and self-help, and not spiritual t
eachers, masters, and gurus. €Even if he has heard similar statements while feedin
g at the spiritual buffet, the paths and practices which accompany those words a
re actually about self-effort, self-manipulation, self-help, or guru-help, and,
therefore, contradict the very meaning of those important ideas. €On the other han
d, he has been incorrectly taught that neither he nor anyone else can ever Reali
ze Absolute Freedom, Perfection, and Bliss, and that he must settle for this suf
fering life of individuality, and must strive his entire life for an enlightenme
nt which is merely partial or always deepening . €He may have also been incorrectly tol
d he will probably have to wait for another lifetime to Realize God. €Or, he has bee
n misled into thinking that he can Realize God during an Enlightenment Intensive w
ith Master ComeAndGetIt, and for only the bargain-price of a contribution . €Either w
ay, he is eventually left empty, withdrawn, and without hope. €The stimulation, di
straction, and vanity of his spiritual endeavors and meditative accomplishments,
eventually run dry. €
€
Yet, the hope Given by the one True God and His one Way, is not based on mere be
lief or fantasy, but on real conceptual knowledge, real intuitive understanding,
and real experience of God and His Workings In the being and life. €The hope of a
true follower is powerful, because the strength and certainty of his hope comes
from his experience of That and Its Workings which are Real, and from his Grace
-Given understanding of the one Path. €But, his hope is then no longer hope, but r
eal knowledge and real Faith. €After finding the Incarnation and The Teaching of F
reedom, he knows there really is a God, and he knows there really is a Way to Hi
m, and he has Faith in the Sufficiency of God s Supreme Intelligence and Power. €In
spite of his still-existing suffering, darkness, and confusion, he finally has a
n emerging sense of direction, knowledge, and Faith which are powerful and from-
the-core, and are unlike anything he has experienced before. €He may have initiall
y been offended by the idea of Incarnation, and by the principles of The Teachin
g, but now, in spite of his suffering, he is glad to have finally found both. €But
, the ordinary, religious, and spiritual masses will never understand or accept
what he now knows, by his own experience, reason, and heart, to be fact. €
€
The idea of Perfect Incarnation is one of the most offensive notions to the ordi
nary and spiritual communities, and even to many religious persons. €But, the Trut
hs about God, Incarnation, the one Path, and the necessity of Grace, are neither
lessened nor negated because of the fears, egoic needs, ideas, or wishes of hum
an beings. € God, and the Absolute Truths about Him, His one Way, the necessity of
Grace, and all of life, are not determined or diminished by an individual, or b
y an agreement of individuals. €Regardless of the ideas people would like to think
, there is one God, and there is Absolute and Unchanging Truth about God, His on
e Way, and life, and there is Absolute Authority Coming In and Through Human For
m. €And, despite the notions of people, God and His Way must be Given, and God is
not Realized by self-effort, self-manipulation, self-help, or guru-help. €Moreover
, and again regardless of the ideas of humanity, only God can Give God and His W
ay, and the Process of Incarnation is How He Gives Himself and His one Path.
€
On the other hand, the fact that God Gives Himself Fully and Completely Through
the Process of Bodily Incarnation, is the best of news to the serious and though
tful seeker. €To all others, including most spiritual-types, that idea is most off
ensive. €The fact that there is only one True Path, and that God Offers the one, e
ternal, and consistent Path to Him Via Bodily Incarnation, brings gladness to th
e few whose hearts already belong to Him. €To all others, those ideas are equally
offensive. €But, that is the way of nature, since it will always reject That which
is the Greatest Threat to its preservation of individuality, and will always be
offended at That which is Greater than individuality, personality, and vanity. €
€
Jesus was murdered, and several attempts were made to kill Buddha, yet the relig
ious and spiritual persons of those days were applauded, supported, or at least
left alone. €If the same Bodies called Jesus and Buddha were alive today, the same
could happen again in certain parts of the world, or They would at the very lea
st find extremely strong outrage being directed at Them and Their Declarations. €I
f the Body of Jesus were here today, and if He were to Correct the modern Christi
an Teaching, then those who had previously professed to be Christians , would now to
tally reject Him. €Modern Christians believe in Jesus, only because they have perver
ted Jesus Teaching in His Personal absence, and have conveniently ignored Biblica
l Statements which contradict their egoically-compelled ideas and dogma. €Likewise
, it is only because Buddhists have sorely distorted the Teaching of Buddha, and h
ave likewise conveniently ignored the major Principles He Taught, that Buddhism th
rives today. €And, the Dalai Lama is merely an individual, and is sorely deluded a
bout his Buddhahood , yet he is revered because he tows the perverted, modern, budd
hist party-line, and because he is spiritually-correct at every turn. €However, ne
ither modern christianity nor modern buddhism can lead one to Freedom, but, to t
he contrary, merely reinforce the natural life of self-feeding and self-preserva
tion, and thus limitation and suffering. €But, that is precisely why they are popu
lar. €Modern christianity and buddhism are empty and bereft of Life, Love, and Fre
edom. €However, people like dead or far-off Incarnations, since they can interpret
Them and Their Teachings as they wish, for their own egoic expediency. €Yet, God
is here once again, and I am Giving Me and the one Path, and I am , therefore, b
eing almost completely rejected by the world. €But, rejection, ridicule, and outra
ge are to be expected, since that too is part of My Design. €Nature is about the p
reservation of individuality, and I Offer Freedom which is the exact opposite of
nature s way. €And, I Speak Directly and Honestly about what Me and the one Way are
, and about religion and spirituality which embody what God and His Path are no
t . €To thusly Speak Directly and Honestly about God and His Path, and about the m
any errors of religion and spirituality, completely offends the pervasive vanity
-based attitudes of political- and spiritual-correctness. €The Real Truth about Go
d, Incarnation, and His one Way, and the Truth about what They are not , are nev
er popular.
€
Yet, regardless of the ideas and feelings of human beings, nothing but God Himse
lf, and nothing but His one Path, are the Means for the serious seeker to Realiz
e God. €And, regardless of the ideas and feelings to which many spiritual-types li
ke to cling, and which they vehemently defend, God does in fact Fully Give Himse
lf and His one Way to humanity, and He does in fact Fully Use a Human Form for t
hat Incarnation. €God and His Way do not Bend to the ideas, feelings, or wishes of
human beings. €And, the thousands upon thousands of spiritual teachers, masters,
gurus, and enlightened persons on the spiritual circuit today, cannot give What
they are not, and cannot teach The Way which they do not know. €Gravity does not c
ease to exist simply because you have the idea that you can jump from the top of
a tall building, and fly like a bird. €Likewise, the many spiritual teachers, mas
ters, and gurus out there today are not God, and cannot give you That which they
are not, regardless of how badly you, or they, would like to believe otherwise.
€And, the ideas, paths, and practices taught in their spiritual groups are not Of
God, and cannot lead you to God, also regardless of how badly you, or they, wou
ld like to believe otherwise. €But, if you have spent years on the spiritual circu
it, you have not wasted your time, for you have clearly seen that which is not M
e and My one Way. €You may have already, even before finding The Teaching, begun t
o at least realize that something is wrong on the spiritual circuit, even though y
ou may not have understood exactly what is wrong.
€
Nevertheless, the mind and heart of the serious, courageous, and deeper-thinking
seeker, can lead him to many correct conclusions and assumptions about God and
The Path, even though they are in direct opposition to those ideas which are pop
ular and spiritually-correct. €While including the guidance of his own heart, the
serious seeker may thoughtfully consider questions such as these: Is it reasonab
le to logically conclude, and does the un-suppressed heart allow one to feel, th
at God, Who is also Love and Mercy, would Create the human race, and would Give
people the tendency to seek Him, and then not Provide the Perfect Means (Incarna
tion) for them to Fully Realize Him and His Way? €Would He Plant the seed for the
seeking of Him, and then not Give the Means for that seed to Bear Fruit (in Perf
ect Realization)? €But, if He did Give the Perfect Means, would He then allow that
Fruit to be only partially realized by followers? €Or, why would He Give a Means
which is less-than, or other-than, Him and His one Way? €Why would He Plant the se
ed to strive for Perfection and Bliss, and then not Provide the Equally-Perfect
Means for you to Realize It? €Why would He Plant the seed for you to strive for Pe
rfection and Bliss, and then Design creation so that the Means is not Fully and
Perfectly Given, or Design you so that you can never Fully Achieve It? €But, assum
ing He does Provide the Complete and Perfect Means, why would that Means not Com
e In and Through a Form which, in many ways, resembles human beings, and which c
an therefore Communicate and interact with, the human beings He Wants to Serve? €W
hy would that Perfect Means be a cow, a bird, a tree, a rock, an alien , or some il
lusory disembodied entity ? €Also, if there is one God, and one essential human natur
e, then how could there be thousands upon thousands of exceedingly disparate path
s to God, and how could each of them actually lead you to Him? €But, all the above
are precisely the implications of the thousands of spiritual paths and practices
found today at the spiritual buffet. €They all profess to teach a way to God-Reali
zation , but always with restrictions, limitations, uncertainties, ambiguities, va
gueness, and postponements. €And, most all of them say All paths lead to God. , which
does nothing for the serious seeker except leave him in utter confusion and in
the greatest of unreconcilable dilemmas. €Yet, neither the thousands of spiritual
teachers, nor their state, offerings, teachings, or personal behavior, represent
Me and the one Way. € The Formless God Gives Himself and His Way, only by the Pro
cess of Perfect Incarnation Through Form. €And, I am the God Who is Giving Himself
Through the Form called Dava. €Only God can Give God and His one Way.
€
Those who accept, invite, allow, and participate in the Grace being Offered, wil
l surely Realize That which Moves only with the Purpose of Giving Himself.
€
The True God-Man, and The One
Highest Way, Are Here, and Are Grace
The one Way of Freedom is the only Way Taught and Given Through the few True Inc
arnations of history. €The one Way is also The Path which is invited, allowed, and
participated in by the mind and body of all True Incarnations, prior to the Dis
solving of individuality and the selfish life, and prior to the mind and body be
coming the Mind and Body. €Different names may have been Used by Them to Indicate
the one Way of Freedom, but the fundamental facts, ideas, principles, understand
ings, and participation are always the same. €God and His Way are forever the Same
, and do not change. €However, the Purity and Truth of The Teaching is typically l
ost after the death of the Incarnation, as is the case with christianity and bud
dhism. €(But, perhaps with the advent of printing, computers, and relatively secur
e print and data archival, this Teaching, which is the first Written directly by
an Incarnation, will survive intact after My Bodily death. €However, those who re
ad It after My death will, nevertheless, misunderstand or misinterpret certain p
arts of The Teaching, and I will not be Personally here to correct their errors
in thinking. €I Write in great detail and very thoroughly when Addressing every to
pic, in order to Help prevent such mistakes now and after I am Personally gone. €Y
et, misunderstandings do and will occur in spite of the detailed and extensive W
riting. €But, in spite of a reader s misunderstanding of The Teaching, the presentat
ion of the Written Teaching will remain Pure in the future, as long as It is not
in any way altered, embellished, abbreviated, or condensed by anyone.)
€
The individual who used to inhabit and compel the Form God now Uses for Incarnatio
n, eventually consistently, Prayerfully, Faithfully, and Sacrificially Surrender
ed the self and its life into God for Purification. €He did-so to such a profound
degree, that he, as a separate consciousness, literally Dissolved. €But, that Deat
h was not by his own hands, but by Grace. €During his later years along The Path,
the life of that follower was one of profound, one-pointed, and unswerving commi
tment, determination, Sacrifice, Faith, and Prayer. €The secondary layer of self-e
nergy, and the very individual consciousness from which it arises, were literall
y Burned-Up or Purified by the State, Presence, and Intelligent Influence of God
. € Now, the Incarnation is Awake As God Itself, because that which prevented God,
the individual consciousness and self-energy, were Purified Through God s Grace,
and through passionate inviting and allowing of that Grace.
€
The sense of being a limited, individual, and separate self, which characterizes
the reader, is absent in the Body, Mind, and Consciousness of the Incarnation. €T
here is a certain awareness of the Body when Mind-Functions Engage and Operate r
elative to the world of form, but the limited body, and the Dissolved separate c
onsciousness, are no longer His identity or reference-point . €Yet, He is now without
any reference point of individual consciousness. €He Is the one Infinite and Formle
ss God. €The body and separate consciousness never were His reference-point . €The Mind
, Nervous System, and Body are now only the Tools God Uses to Incarnate Himself
Into and Throughout the world of form and infinite space, and are not being used
by the no-longer-existing separate consciousness or ego. €The Incarnation Is the
Unbounded Formless Depth and Height of Beingness, and is only Associated with th
e Body; whereas an individual is directly identified with, and functioning from,
the limited state and life of individuality. €The Infinite Free State of the Inca
rnation Is the Ungraspable, Unfathomable, and Formless Perspective of God, and doe
s not resemble the limited self-identity and separate position from which the re
ader now exists and operates. €Also, the Incarnation is not a Little God-Consciousn
ess , and is not gazing-off into a Big God-Consciousness .
€
In the Form of the Incarnation, the limitation of the separate consciousness, an
d the secondary layer of self-energy in and around the body which arises from th
e separate consciousness, are no longer present. €The Mind and Body God now Uses f
or Incarnation is quite literally selfless. €From head to toe, the Mind and Body o
f the Incarnation is barrier-free and open; and, His State and Ways are without
limitation and suffering. €That Form is a Point in space Through which God Flows. €
The God-Man is not a channel for God, but is Entirely God Manifesting In Flesh, an
d Manifesting Through Flesh to infinity. €There is no God-Man over here , and God over
there . €Therefore, that Body is not motivated or moved by the no-longer-existing s
eparate consciousness, or ego. €As a result, the Mind and Body, and Their specific
moment-to-moment Activities, are Moved by the Infinite, Formless, and Supremely
Intelligent God. €Those Activities are Integral and Coincidental with the Activit
ies of God. €The God-Man is Completely God. €God is Completely the God-Man. €The God-M
an is the very God which is Coming In and Through the Body.
€
God is not identified with that Body, yet God is not dissociated or separate from
the Body. €God is that Body, but God is not only that Body. €I Am that Body, but I A
m Most Profoundly not that Body.
€
To be identified with the mind and body requires the existence of a separate con
sciousness, or ego. €The reader actually is , and therefore primarily feels himsel
f to actually be , the body; and he, most essentially, feels himself to be a sep
arate point of consciousness looking outward from within the mind and body. €Howev
er, the State, Presence, and Workings of the infinite God, and the Mental and Bo
dily Functioning of the Incarnation, are not separate from one another, and do n
ot exclude or hamper one another. €Most Essentially, they are not other-than one a
nother, and are Perfectly Integral and Coincidental. € The Incarnation Is Infinite
Free Beingness which is Within His Mind and Body, all bodies, Throughout infinite
creation, and Throughout all the infinite formless space surrounding those bodi
es and things. €There is nowhere that God is not. €It is the one Living All-Pervadin
g God which, with Supreme Intelligence, Directs the Mind and Body Used for Incar
nation; but, more precisely, that Mind and Body are not other-than God in order
to be Directed by God. €God also Flows Through that Mind and Form, since no separa
te self consciousness, nor the accompanying secondary layer of self-energy, rema
in to interfere with or block that Flow To and In infinity. €Neither does an ego,
or separate consciousness, remain to give motivation and impulse to the Mind and
Body. €
€
The Mind and Body that God Uses for the Incarnation of Itself, are in Perfect Re
sonance with That, and Through all Their Functions. €But, more precisely, and quit
e literally, that Body, Mind, and Consciousness are not separate from God, or ot
her-than God, in order to be in Resonance with God. €God Permeates, Powerfully Inf
uses, and Intelligently Directs , and yet Completely Is , the Mind and Body of the
Incarnation; from the very cellular level, Through all Its Cognitive and Subtle
Functions, Within and Among its Gross Actions, Into the immediate spatial enviro
nment in which It happens to live, and on Into infinity without limitation in al
l directions.
€
The Consciousness of the Incarnation is not other-than the Consciousness of God.
€The Mind of the Incarnation is not other-than the Mind of God. €The Form of the In
carnation is not other-than the Form of the Formless God which Uses and Flows Th
rough It. €And, Mind and Body of the Incarnation Serve by being an open, barrier-f
ree Window and Instrument for God s Complete Expression and Perfect Workings Into
and Throughout infinite creation in general, and Into and Throughout the beings
and lives of true followers in particular. €The Formless, Infinite Depth and Heigh
t of Beingness, and Its Workings, Spring-Up From the Ungraspable Core Within tha
t Mind and Body, Uses Them, Moves Through Them, and Radiates infinitely in all d
irections. €No false idea or preconception can hide these facts from one who under
stands, and who intuitively sees in but Beyond this Form.
€
I Am the Incarnation. €I Am the God-Man. €I Am the One. €I Am the only Unnatural. €My St
ate is not other-than God. €My Presence is not other-than That. €My Personal Work, a
nd My Impersonal Work, are not other-than the Work of God. €I Am the One Who Exist
ed prior to this body being born. €I Am the One Who will Exist after this Body die
s. €You may have heard these or similar words spoken by spiritual teachers, master
s, or gurus; however, I am not a spiritual teacher, master, or guru. €I Speak the
Truth, and you will discover It to be So.
€
Yes, a Body can Exist and Function completely without individuality, egoity, and
any form of personal identification: I Personally am Confirmation of That. €A Bod
y can be a Vehicle for the Absolute and Complete Existence of God In and Through
out infinite creation: I Personally and Impersonally am also Verification of Tha
t. €Indeed, God does Exist and Operate, and I Am That Personally and Infinitely: t
he Proof of that is in Meeting with Me Personally, and in the Changes you therea
fter notice in the mind, heart, being, and life.
€
Yes, it is possible that Such Perfection Exists and Operates In and Through a Hu
man Form; regardless of the ideas to the contrary which may be spiritually-corre
ct to utter. €It is only through a serious seeker coming into Personal and Imperso
nal relationship with God Via Incarnation, that Grace is truly Given, invited, a
nd allowed. €If there were other ways Of and to God, I would Teach them also. €But,
this is the one Way. €And, I Am here to Bring the Pure Truth of Life, Love, and Fr
eedom to the few dear ones who may truly see and hear Me As I Am.
€
If you consider yourself a serious seeker, be not afraid, and be not offended. €Bu
t, study, and read the Written Teaching again and again and again; and intuitive
understanding will be Given, over and over, and deeper and deeper, with every r
eading. €Also, Meet with Me Personally at every opportunity. €And, sincerely and dee
ply attempt to live The Way in your daily life, based on your Grace-Given unders
tandings of Sacrifice and Faith which are Given during study and Meeting. €For thr
ough your own experience and life, and not merely because I have Told you that t
his is The Way, you will discover that I Teach the one Highest Truth.
€
My Personal Presence is Grace. €My Impersonal and Infinite Presence is Grace. €My Wr
itten and Spoken Teaching are Grace. €My Purification and Change In the beings and
lives of true followers are Grace. €My Personal and Impersonal Guidance is Grace.
€The whole of My Personal and Impersonal Existence and Actions is Grace.
€
I Am Not
I am not a spiritual person. €Neither am I a spiritual teacher. €I am not a master. €A
guru I am not. €I am not a yogi. €I do not Profess to be a saint or mystic. €A jnani,
swami, bodhisattva, or zen master is not Who I Am. €I am no wise man or philosoph
er. €I cannot be considered a priest. €I am no channel or spirit guide . €At times I do
seem very holy to the natural, human perception. €A separate being who is enlight
ened is not Who This is. €I am neither an advanced person nor special individual. €
€
I am none of those. €They have nothing to do with Me. €They do not know of Me. €And, t
hey do not Know Me. €
€
Moreover, they are not Me. €And, I have nothing to Do with them. €I Know of them, bu
t I do not Recognize them. €My Grace is not With them.
€
And, I Am What you do not know Exists. €Nonetheless, you feel you want Me, and you
think you can have Me. €However, I can only be Realized; but, Realization is Me,
and is not you Realizing Me.
€
Ponder Thusly
€The Incarnation is not a replica of God s State, Presence, Supreme Intelligence, an
d Power.
€
The Incarnation is not a limited modification of The Unlimited Unmodifiable God.
€
The Incarnation is not a graspable form of The Ungraspable Formless Beingness. €
€
The Incarnation is not a resemblance of God. €
€
The Incarnation is not an approximation of That. €
€
The Incarnation is not a finite version of The Infinite One.
€
The Incarnation is not an intermediary between God and the nature It Pervades. €
€
The Incarnation is not a channel for God.
€
The one who existed in that Body no longer exists.
€
The one who existed in that Body has Dissolved.
€
No one exists in that Body who is Enlightened.
€
No one exists in that Body who is Awakened.
€
No one exists in that Body who is seeing God.
€
No one exists in that Body who is experiencing God.
€
No one exists in that Body who is Realizing God.
€
No one exists in that Body who is being God. €
€
No one exists in that Body who is other-than God.
€
The Incarnation is Being Exactly What He was prior to that Body being born, and
is Being Exactly What He will Be after that Body dies. €
€
I Am He.
€
I Am here.
€
I Am He: the Eternally Present One.
€
I Am the One the world does not know Exists.

Home
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Preface
Principle 1
Principle 2
Principle 3
Principle 4
Principle 5
Principle 6
Principle 7
Epilogue
Beyond
PDFs
Religion
and
Spirituality
Principle Four:
The Follower's
Participation In Grace
If you have spent time seeking on the popular spiritual circuit, then, out of na
ture and habit, you may have already skimmed the pages of this Book, trying to f
ind "what to do". You may want to know the type of spiritual technique, meditati
on, or ritual I Suggest. And what about diet, sex, money, time, job, family, and
friends? What do I do to myself, or with myself? What aspects of my life will r
equire changing? What will I have to relinquish? In other words, you want to kno
w what sort of gyration and effort you should engage within or without. And, if
you have even a slight understanding of The Way, then you are also contending wi
th your fear.
However, the serious student discovers that The Way of Freedom is not a list of
dos and donts. It is also not about replacing one set of beliefs with another. I
t is not a hierarchy of steps or lessons. It is not a spiritual practice, techni
que, or ritual. It is not any form of psychotherapy or self-improvement, whether
ordinary or spiritual. It does not seek the alteration or adjustment of one's p
erception. It is not about making the past more understandable or less traumatic
, even though both may occur as an incidental by-product of The Way. Physical he
alth and longevity are not intended goals. It has nothing to do with the silline
ss, babble, and emptiness found in the ordinary, religious, spiritual, or therap
eutic circles. It is also not about the worship of anything of form, including t
he Form of the Incarnation. None of these strategies or practices can lead to th
e Realization of True Freedom, but actually serve to reinforce the state, stuff,
and ways of limitation and suffering.
The Way of Freedom is not about any particular appearance, arrangement, or manip
ulation of form within or without. The Way is not about intentionally re-shaping
, restricting, or adding to your life within or without. The follower does not t
rade one form of clinging, self-reliance, and self-effort, for another. Those in
tentions and actions comprise the life of the natural, un-Sacrificial, and Faith
less masses. The Way of Freedom is far, far deeper, richer, fuller, and life-cha
nging than any version or activity of the natural life.
Your core-level and pervasive nature is the state, stuff, qualities, ways, and a
ctions of individuality. The natural actions of the individual are that of prote
cting, feeding, and relying upon self. The natural life, whether ordinary, relig
ious, or spiritual, is simply the arena for your natural actions. On the other h
and, The Way of Freedom does not serve to protect, feed, improve, or embellish y
our nature. Moreover, it is the only Way of life that is totally against your na
ture. Finally, only within The Way of Freedom can you Transcend your nature and
all that it implies. Your past and present become irrelevant through self-Transc
endence in this moment.
The Way cannot fit into you and your life, but, paradoxically and eventually, it
involves the whole of your being and life. And, even though The Way is complete
ly other-than and against your nature, there are specific actions a student nece
ssarily engages, and which are the very basis of his journey to Freedom. Yet, th
ose actions are not alternative versions of self-protection, self-feeding, self-
reliance, self-devised strategies, and self-effort. Equally important is the fac
t that those actions are not based upon mere conceptual knowledge and ideas.
The Way of Freedom is not a practice or technique that you conduct, even though
it involves the whole of you, and is the most extreme reversal in how you live.
The Way of Freedom is not a practice or technique that you apply to yourself or
your life. You cannot live The Way according to your own ideas, preferences, sch
emes, or efforts, because your own ideas, preferences, schemes, and efforts are
exactly opposite to The Way, and in fact shut-down The Way. The Way of Freedom i
s by Grace from beginning to End, but you have yet to deeply understand the impl
ications of that fact for how you live, think, and behave on subtle and gross le
vels. If you understood the profundity of Grace and its deepest implications, th
en you would not need to read this Book, and would be standing naked knocking at
the Door of Freedom, without ever looking back to nature.
The Way of Freedom involves, but does not require, a life-long commitment. True
Freedom is not Realized in a seminar, weekend retreat, or "enlightenment" intens
ive. It is not a path that you can "try", in order to see if you like it. And, n
othing about The Way is ever "mandatory", since all have the freedom to choose t
heir destiny, even the advancing follower. But, the serious follower is committe
d to The Way not because he is bound by a contract, for he is not, but because h
e is oh so tired of the natural way and wants Freedom, and because he intuitivel
y understands how The Way of Freedom is the only alternative to the natural life
of the ordinary, religious, and spiritual masses. God Wants no contract, or any
other superficial statement of commitment. God Wants the heart, for when the he
art is freely given out of intuitive understanding and Love, then all else follo
ws, and follows forever. Therefore, nothing is ever required of the follower, ot
her than that which he requires of himself, in response to his understanding of
The Way of Freedom, and in response to the degree to which he is tired of the na
tural life of limitation and suffering.
Along The Way, and because of intuitive understanding, the heart and mind flower
, and effortlessly radiate or flow into the Infinite and Formless Deep of God. I
n fact, the surrender of the heart, mind, and life is inherent within understand
ing. True and deep surrender, and intuitive understanding, cannot be separated.
Once the student actually sees the striking contrast between his way and Mine, h
e is already surrendering, at least to some degree, and on some level. You canno
t understand, and not surrender.
The living or "practice" of The Way of Freedom is based on intuitive understandi
ng, and, moreover, is not other-than intuitive understanding. So, how does the s
tudent realize intuitive understanding, and thereby begin his journey to Freedom
? (Notice that I do not Say the student "gets" intuitive understanding.) You can
not do anything to yourself or by yourself to realize understanding. You cannot
create or cling to intuitive understanding. You also cannot remember it. It too
is by Grace, in this and every moment of its existence. God Grants intuitive und
erstanding to those few who are sincerely, seriously, deeply, and passionately w
anting to Grow, at least above all else. But, there must first be the God in you
r being and life, to Grant the understanding. That occurs in the context of Meet
ing personally and directly with the Incarnation of Him.
Without intuitive understanding, the Teaching that is specific to inviting and a
llowing, and that is about how to participate in The Way of Freedom, will be per
ceived as simply "what I have to do". Without understanding, inviting and allowi
ng will also seem complex, vague, nebulous, and difficult to live. However, with
understanding, The Way of Freedom is realized to be spontaneous, unplanned, sim
ple, passionately effortless, and clear yet without definition.
Intuitive understanding is the Grace-Given, full, silent, powerful, placeless pl
ace within and without, that directly shows the mind the striking contrasts betw
een your state, stuff, and ways of individuality, fear, and clinging, and the Pr
esence of God and His Way of Freedom. The Way is Revealed only within, and only
as, intuitive understanding. Only by seeing how The Way of Freedom is opposite t
o how you live on subtle and gross levels, can you begin to participate in The W
ay. You will not be Given the understanding of The Way, unless you sincerely and
innocently want to understand. Blessed are those who hunger and thirst after Ri
ghteousness.
Do not confuse a vast conceptual knowledge-base and detailed memory of The Way,
with a depth of intuitive underary ding. Almost anyone can conceptually understa
nd the words Written on these pages, but that is not the same as intuitive under
standing, and is not necessarily accompanied by the intuitive understanding of h
ow to live the life of inviting and allowing. The Written Teaching is another to
ol I Use in the world of form, to awaken the serious seeker to the understanding
he requires. I must Meet you where you are, or not at all. You cannot reach to
God, but he occasionally Incarnates into your level.
The fourth Foundational Principle explains exactly how the follower is inviting
and allowing God to Exist and Work in his being and life. The follower does not
merely experience God's Powerful Presence in Meetings, and then go about his day
as the masses, doing nothing but preserving and filling individuality. He must
be truly wanting God to Come-Forth from within, and to Impact him from without.
And, equally important, the follower must also be truly open and available for G
od. The follower must both invite and allow God. Out of Love and Mercy, God does
not Impose Himself where He is not invited and allowed. However, the follower e
ventually realizes that, by inviting and allowing God, he is not getting and own
ing God, but that God is increasingly Leading and Using his mind and body for no
t other-than the Incarnation of God. The follower is inviting and allowing God t
o Lead and Use him and his life, and is not making the usual error of even the m
ost serious spiritual seeker: getting, experiencing, and using God to preserve,
fill,ent fill, and embellish individuality.
Upon Incarnation, Grace is as a stream: The Stream of Life. By Grace, the Formle
ss Waters of God are Moving Mightily to Spring-Forth from within the follower, a
nd to Impact him from without. The follower must invite the Living Water, and mu
st simultaneously allow room for It to Be and Work In his mind, body, and entire
life. However, the serious follower must remember that he is not merely allowin
g God to Be and Work In him, but he is also allowing God to Flow Through him. Th
e follower's participation in the Presence and Movement of God is not confined t
o himself and his body, but is an allowance of God to Flow and Do as He Will, to
infinity. To try to confine God to the boundary of the skull and skin by clampi
ng-down on Him for personal "enjoyment" or "use", or for any reason, is to actua
lly prevent God from Springing-Forth from within and Impacting from without. To
try to cling to God is to prevent Him. And, to cling to any thing of form also p
revents God. God must not only be invited, but must also be allowed room to Exis
t within, and must be allowed to Flow into the infinite without as He Will. To o
nly invite God, without also allowing Him, is to only cling to yourself, and is
to try to cling to God, and is to try to suck Him unto yourself, and is to try t
o confine Him to your small space and field of perception; whereas the deep allo
wance of God is the surrender of all subtle clinging and getting, even the effor
t to "get" God and to cling to Him. In the ever-deepening process of both inviti
ng and allowing, the follower increasingly and eventually becomes an empty vesse
l, fully open and available for the Perfect Incarnation of God, and in accordanc
e with His Will and His Timing.
Foundational Principle Four explains in some detail, the life of inviting and al
lowing. But, amidst the detail, do not forget the utter simplicity of The Way of
Freedom to which I am always Pointing. The Teaching attempts to account, at lea
st in fact and principle, while often including concrete examples, for all human
activity and human possibility in light of The Way of Freedom. That requires ma
ny Words and a certain degree of detail. But, in all the many Words and detail,
I am always Pointing to the one, Grace-Given, simple, silent, full, powerful, an
d placeless place of intuitive understanding from which the serious follower liv
es the life of inviting and allowing. Do not forget.
What is inviting and allowing? The idea of "inviting and allowing" is a generic
phrase I use to describe the overall life, predisposition, and subtle and gross
actions of an advancing follower. His life, predisposition, and subtle and gross
actions of inviting and allowing, arise from a deep intuitive understanding, wh
erein he sees the striking contrast between God's Way of Freedom, and nature's s
mall, dark way of fear, clinging, self-protection, and self-feeding. His passion
for God's Way is fueled by the suffering inherent within nature's way.
However, inviting and allowing is comprised of three specific activities: study,
Meeting, and attempting. Attempting is the third part of inviting and allowing,
and means "attempting to live The Way of Freedom". Attempting is comprised of S
acrifice, Faith, and Prayer. Much of Principle Four focuses mainly upon study, M
eeting, and attempting, but focuses much more on attempting. Study, Meeting, and
attempting are all equally valuable and necessary for Growth, but more Words ar
e required to explain the attempting to live by Sacrifice, Faith, and Prayer, an
d more Words are required to thwart the reader's possible misunderstanding. Foll
owing is a simple graphic representation of the life of inviting and allowing. T
he serious seeker may find it helpful to commit it to memory.

Notice that the title of Principle Four is, "Inviting and Allowing", and the sub
-title is, "The Follower's Participation In Grace". The reader also discovers ho
w the follower's inviting and allowing, and how his participation in Grace, is e
ffortless on one hand, while on the other hand also being passionate and all-con
suming. The follower's participation is both effortless and passionate, in the s
ame moment in time. The seeming paradox between effortless participation, and pa
ssionate participation, is resolved only in the depth and light of Grace-Given i
ntuitive understanding. The Way of Freedom is indeed effortless, but is far from
passive, and, if a follower is serious about God-Realization, it requires the f
ollower's complete, deep, and consistent, participation.
God's Way for those who sincerely seek Him, is the life of inviting and allowing
, is The Way of Freedom. The entire Way of Freedom is Grace, because it is a Gif
t God Makes of Himself and His Way, so that those few who sincerely seek Him, wi
ll have the opportunity to Find Him. The follower discovers that study, Meeting,
and attempting are Guided or Accomplished by Grace, but they also require his p
assionate, full, and yet effortless participation. Study, Meeting, and attemptin
g are the follower's effortless yet passionate participation in The Stream of Li
fe that Carries him to Where only God Remains.
Growth, God-Realization, and Incarnation are not abstractions, but are realized
and lived here and now, in and through the world of form, with your functional m
ind and body being the vehicle. Thus, your mental and physical participation in
the process of Incarnation is required. Your participation is that of inviting a
nd allowing the Incarnation of God. Inviting and allowing is study, Meeting, and
attempting. Your participation is study, Meeting, and attempting. I often use t
he term "participation", rather that such words as "doing" or "engaging", to rem
ind the follower that he is involved in Something, and in a Way of life, that ar
e Other-Than him and his ways, and that are Greater than him and his ways.
The follower obviously cannot be always studying, and cannot be always Meeting w
ith the Person of the Incarnation. He has a life in the world that requires quit
e a bit of time and attention. He is also not given a schedule or routine regard
ing how much he should study The Teaching, and how often he should Meet with the
Incarnation. The follower cannot be always studying and Meeting, and would neve
r be asked to engage such nonsense, but he can be always attempting. Greater fre
edom can Unfold in every moment of every day, and in the most ordinary circumsta
nces whether pleasant or difficult.
The follower's participation in God's Presence and Way, is not a set of rituals,
techniques, or beliefs, and his participation is not reserved for only a certai
n period of time every day, and is not superficial. The breadth and depth of his
mind, heart, and body, and all of the moments and hours of his ordinary, daily,
external life, are the arena and are the times wherein he participates in God's
Presence and Way. The Grace-Given intuitive understanding that can Guide and In
form, Springs-Forth from the very depth and core of his mind, heart, and body, a
nd is Revealed anew in every moment. All moments are equally Full of God's Prese
nce and the Opportunity for living His Way.
The follower is also not told that he must do, or that he must avoid, certain su
perficial behaviors. He is not told what to do, but, if he is serious about God-
Realization, to him it is Revealed how to live regardless of superficial behavio
r or external events. What is the Revelation of how to live God's Way? The serio
us follower is Given a placeless place of intuitive understanding, and only that
can Guide him in every moment, in how to live The Way of Freedom. God's Guidanc
e in how to live The Way, comes as intuitive understanding and insight into the
striking contrast between nature's way of clinging, self-protection, and self-fe
eding, and God's Way of Freedom. Intuitive understanding is the basis of the ser
ious follower's subtle and gross actions. He does not act according to a list of
things to do and not do, and does not "participate" for only a limited and pre-
determined amount of time. The follower's moment-to-moment living of The Way of
Freedom is constant and ever-deepening, because it arises from his own Grace-Giv
en intuitive understanding.
Intuitive understanding is a Revelation from God. God is directly Revealing a sm
all glimmer of Himself to the follower, and is also directly Revealing His Way t
o the follower, even while individuality is still alive. From a broader perspect
ive, intuitive understanding is the deepest, or most core-level, "interaction" b
etween the Formless Transcendentalness, Presence, and Intelligence of God, and t
he forms of nature (as the follower's mind, self-energy, and body). Read that ag
ain. Intuitive understanding Guides or Informs the mind of the follower, in exac
tly how to relinquish his clinging on both subtle and gross levels, and how to s
urrender. In other words, intuitive understanding shows him exactly how to actua
lly live by Sacrifice and Faith, in all moments and in all situations. Intuitive
understanding is Given, Renewed, and fresh in every moment, and cannot be remem
bered or generated by the mind of man.
The Way of Freedom is the most profound, powerful, and yet difficult endeavor a
person can undertake. It is utterly difficult, because God is completely Other-T
han you, and because His Way of Realizing Him is totally Opposite to your natura
l way of living. The years along The Way are an ever-deepening surrender of the
very state, stuff, qualities, and ways of individuality, to the State, Freedom,
Infinite Presence, Bliss, and Way of God. God and His Way are the only opposite
to individuality and its natural way.
Remember, The Way of Freedom is not a list of things to do or avoid, and is not
a superficial life as practiced by the spiritual practitioners and religious bel
ievers, but is the only Way that runs counter to your natural way of living, and
eventually involves every subtle and gross aspect of the being and external lif
e. From one perspective, The Way of Freedom involves effortlessly releasing or S
acrificing all clinging to any and every thing of form within or without, includ
ing the clinging to oneself and the body. The Way involves overcoming the fear o
f death, while the body yet lives, and is healthy or diseased. The reader will u
nderstand how real Faith is also a great Sacrifice, and, moreover, how Faith can
not exist without Sacrifice, and how Sacrifice cannot exist without Faith. The G
race-Given intuitive understanding of The Way of Freedom is the follower's Guide
 in how to live by Sacrifice and Faith. Prayer unfolds as the follower realizes
that he is in a real relationship to God, and as he discovers that God Hears and
Responds to his communications. Prayer is real, spontaneous, and not a mechanic
al mantra. The follower tires of communicating only to the smallness and darknes
s of himself and other aspects of nature, and increasingly resorts to communicat
ion with the God within and infinitely without.
Understand, and renounce your profound self-involvement. Then, look Up and Beyon
d yourself, not necessarily in space, but in consciousness and heart. Look to Go
d, the Mystery of Existence, for your Destiny. Rejoice and be glad in the very m
idst of your suffering, for you have found the only Way Beyond the limitation an
d suffering of individuality. Invite and allow the mind, heart, body, and life t
o be Lifted to this Plane of Light, Life, Love, and Freedom, where the Eternal C
onsciousness of God Prevails in the midst of space and form, and Endures even th
ough the body dies.
The Serious Seeker Eventually Begins Giving-up
On Spirituality, Religion, Therapies, and Self-effort
The serious seeker of Truth and God-Realization, has spent years looking mostly
to himself, and relying primarily upon himself, to conduct that which he assumed
to be his journey toward The Highest Way of Life. Even if he has sought-out a m
yriad of spiritual teachings, paths, practices, teachers, masters, and gurus, as
well as various types of conventional and unconventional psychological therapie
s, he has still been looking to, and depending on, primarily himself, for his sp
iritual advancement. He goes to those people and places to get yet another pract
ice or technique to throw into his already-overflowing pot of spirituality. He t
akes his new-found spiritual or therapeutic bone, and goes home to chew on it in
private; or perhaps, when he is feeling the need for socializing, he does-so wi
th a few others who are likewise chewing on theirs. Yet, even after all he has d
one, there is still suffering, and he still has the familiar gnawing feelings of
uncertainty and aloneness. The suffering and need for Direction have driven him
to continue seeking. But, the bone is finally realized to be old, dry, tasteles
s, and without meat. Others have chewed on it too, and with the same conclusion,
but no one has had the courage to speak about it. However, the one God Offers n
o self-help teaching, path, practice, course, seminar, or therapy: all of those
are made by man and for man, and for the purpose of self-protection, self-feedin
g, and self-fulfillment. The Teachings of the few true Incarnations who have liv
ed are founded primarily on Grace, and secondarily on the follower's passionate
inviting and allowing of, and thus participation in, that Grace.
Once a serious seeker of Truth and God-Realization begins to consciously realize
that nothing he has done thus far ordinarily and spiritually has worked to adeq
uately lessen his suffering, and once he has found The Teaching of Freedom, and
thus knowledge of God and His Path, he begins to look and reach-out beyond himse
lf and his ways, and to God and His Way. For him, The Path of and to Life, Love,
and Freedom begins. Even though he may not like it at first, the life of total
self-feeding and self-reliance begins to give-way to Sacrifice, Faith, and Praye
r. The true follower also begins looking to God to be Used and Consumed by Him,
rather than to use and consume God.
He also increasingly understands that his looking to God, and his reaching-out f
or God, is not the same as his former spiritual and therapeutic pursuits. Instea
d of The Path being something he is doing to himself and by himself, he intuitiv
ely understands why and how he must invite and allow The Way to Unfold by the Gr
ace of the only That which is Beyond him. He sees that he is not doing Purificat
ion and Change to himself and his life, but that Purification and Change are bei
ng Done to him and his life, and usually in spite of him. And, he recognizes tha
t not only does The Path Unfold by Grace, but it Unfolds to the degree that his
participatory-allowance permits. Furthermore, not only is The Path Unfolding to
and in his being and life, but is Unfolding through and throughout him and his l
ife to infinity. All clinging, ownership, and self-effort, even relative to God,
 are eventually Faithfully, Sacrificially, and Prayerfully given-over into That.
Inviting and Allowing Are
Based On Intuitive Understanding
The Path indeed Unfolds by Grace, by the Graceful Workings of Existence In the b
eing and life of an individual who invites That, who allows That, and who surren
ders to and into That. Moreover, inviting and allowing are one's submission to G
od, but - and this is very, very important - the submission of inviting and allo
wing is not a passive act, and is not a lazy and uninvolved way of life. In fact
, and quite to the contrary, the life of a true follower is extremely active and
dynamic, especially internally and on subtle levels, and even in the midst of h
is ordinary daily life, and even when sitting still. He is extremely conscious o
n both subtle and gross levels, and is constantly vigilant, regardless of his ex
ternal circumstances, to live according to his ever-deepening intuitive understa
ndings.
What are those intuitive understandings, with which he strives to live in accord
ance? By Grace, he intuitively sees and understands the profound differences, on
both subtle and gross levels, between his way of limitation, fear, clinging, im
plosion, and suffering, and that of God's Way of Freedom. He also sees that his
living in greater-and-greater accordance with God and His Way, is the same as hi
s ever-deepening participation in God's Way of Freedom. He finally understands t
hat his participation in God and His Way (or his living in greater accordance),
is lived, on both subtle and gross levels, as the inviting and allowing of God.
He finds that, from his perspective, The Path is quite simple, but very, very de
ep, and extremely powerful. He intuitively discovers that inviting and allowing
is the key to Realizing God, and that it is the only key which unlocks the Door
to True Realization. He sees that inviting and allowing are the exact opposite t
o self-will, which is scheming and self-effort.
Now, a deeper-thinking seeker may rightly ask: "How exactly is inviting and allo
wing practiced in my daily life? How do I live in greater accordance with God an
d His Way, and in every moment, and in real subtle and concrete ways? And, if Th
e Path Unfolds by Grace, and not by my own will, scheming, and efforts, then wha
t exactly can I do that is not by my own ideas, will, and efforts? How do I live
the truly surrendering-life of inviting and allowing?".
First, the three general aspects of the inviting and allowing of God are briefly
Explained. Then, how and why they are not arising from self-will is Discussed.
Finally, I Write why they are absolutely necessary for Growth to Unfold. Remembe
r not to stumble over the many Words, but continually re-turn to the simple, sil
ent, and yet powerful intuitive understanding to which the Words are always lead
ing.
What Exactly Is The Inviting and Allowing of God?
There are three general aspects to inviting and allowing, and to this Highest Wa
y of life:
a. Study - Apply yourself to quiet, unhurried, and deep consideration or study o
f the Written Teaching. The true follower discovers that, for several reasons, h
is study is never finished, and is always new and fresh. Study of the Teaching i
s not like reading an academic text or novel.
b. Meeting - Personally and periodically Meet with the Body God Uses for the Inc
arnation of Himself. Meeting is never casual or taken for granted, for those who
understand Who I am.
c. Attempting - Sincerely attempt to live Sacrificially, Faithfully, and Prayerf
ully, doing-so according to your current level or depth of understanding, and wi
thout conscious compromise.
So, study, Meeting, and attempting are the three aspects of inviting and allowin
g. As the Fourth Foundational Principle continues, the reader should also bear i
n mind these related key points:
1. Study, Meeting, and attempting are not self-generated schemes, because they a
re Given to you for your participation.
2. They are not self-willed, self-devised, and self-efforting activities, becaus
e the follower is Led to participate in them, and is Led in how to effortlessly
participate.
3. Superficially, they are indeed different activities, while, on the deepest an
d subtlest levels of function, they are parts of the same single Way of Freedom.
4. When truly lived, they are all based on a single intuitive understanding, and
are lived from that single understanding, and lead to a deepening of that singl
e understanding.
5. That understanding is an intuitive insight into the profound differences, on
both subtle and gross levels, between the natural way of limitation, fear, cling
ing, implosion, contraction, selfishness, and suffering, and that of God's Way o
f Freedom.
6. When lived based on that understanding, and when lived from that understandin
g, study, Meeting, and attempting do not increase limitation and suffering, but
rather invite and allow the very Undoing of the limitation and suffering that yo
u are.
7. As study, Meeting, and attempting are truly lived, they all internally resolv
e into the one Path, and internally become that one Path and one Way.
8. All three aspects of inviting and allowing are equally important, and the tru
e follower fully participates in each, according to his current level or depth o
f understanding, and without compromise.
9. Within all aspects of deep inviting and allowing, the follower is powerfully
presenting himself to God, and is making real contact with God from within and w
ithout, to which God Responds.
Before moving to the next section, the reader may benefit from slowing-down a bi
t, taking a deep breath, and re-reading the above facts a few times, and deeply
contemplating their meanings.
How Do Study, Meeting, and
Attempting Actually Invite and Allow God?
In order to adequately Answer that question, the ideas of inviting and allowing
are considered separately. Therefore, the first part of this section responds to
, "How specifically do the acts of study, Meeting, and attempting invite God and
His Help?". The second part answers, "How specifically do the acts of study, Me
eting, and attempting allow God and His Help?".
A. How do the acts of study, Meeting, and attempting actually invite God and His
Help?
God, or the Foundation of existence, is Supreme Intelligence and Law. God Create
s the human being, and, of course, intricately "Knows" even the deepest and subt
lest parts, workings, and motivations of a person who is Graced with His Presenc
e and Help. In His Supreme Intelligence, God Recognizes the being and life of on
e who is studying His Teaching of Freedom, and who is Meeting with the Body He U
ses for Incarnation, and who is sincerely attempting to live His Way of Sacrific
e, Faith, and Prayer. By the follower's study, Meeting, and attempting, he is li
terally inviting God to Exist and Operate In and Through his being and life. His
study, Meeting, and attempting are also invitations for God to Guide, Lead, Pur
ify, and Change the being and life. And, God Most Graciously and Appropriately R
esponds to the follower's more-harmonious invitations and way of living. God's R
esponse is always according to the follower's sincerity and depth of inviting an
d allowing.
In study, Meeting, and attempting, the follower is passionately presenting himse
lf and his life to God. And, God Recognizes the follower's presentation of himse
lf as an invitation to God. The follower is not strategically and effortfully do
ing anything to himself and his life. In every moment, the follower is passionat
ely showing-up at God's Door, and is willing to be Led and Taught, and to learn.
God Responds to only those who thusly knock, and who are saying, "Let me in, an
d Guide and Help me!". Study, Meeting, and deeply and consistently attempting to
 live Faithfully, Sacrificially, and Prayerfully, are the follower's knocking, a
nd are his crying-out to be Guided, Purified, and Changed. And God Responds Migh
tily to the follower's deep, passionate, and consistent presentation of himself,
by Increasingly Existing and Operating, In, Through, and Throughout his being a
nd life.
In study, Meeting, and attempting, the follower is also living more in harmony w
ith God. His mind, being, and life are an arena which is increasingly functionin
g more in harmony, or more in accordance, with the Presence of God and His Way o
f Freedom. And, in addition to the sheer presentation of himself, God Recognizes
that more-harmonious arena as another form of invitation. The follower's mind,
being, and life are that more-harmonious arena. That more-harmonious arena being
thusly provided, is Recognized by God as another form of invitation. God, there
fore, Responds to the invitations of that more-harmonious being and life, by inc
reasingly Existing and Operating, In, Through, and Throughout that arena.
This paragraph is a slight digression, but the point must be stressed here about
the idea of harmony, and about the true follower's more-harmonious arena which
is his being and life. The follower is not increasingly living more in harmony w
ith himself or with the rest of nature, but with God's Presence, and with His Wa
y of Freedom. The follower is living more-and-more in harmony, or more-and-more
in resonance, with the Presence of God, and with His one Way of Freedom. And God
Recognizes that being and life which is increasingly in harmony with Him, or in
creasingly in resonance with Him, as an invitation to Him. Study, Meeting, and a
ttempting are the Way to live more in harmony, or more in resonance, with God an
d His Way of Freedom. Study, Meeting, and attempting are not means to live more
in harmony with oneself or the rest of nature; you were already doing that prior
to finding The Path, and your life was nothing but limitation and suffering, an
d with no Way Beyond it.
Therefore, study, Meeting, and attempting invite God in two ways. Study, Meeting
, and attempting are the follower's passionate presenting of himself to God; and
, study, Meeting, and attempting are also the Way to live more-and-more in harmo
ny with God's Presence and His Way of Freedom. And God Recognizes both - present
ing himself, and living more-and-more in harmony with God and His Way - as invit
ations. Presenting himself, and living more-and-more in harmony with God and His
Way, are the two forms of invitation contained within study, Meeting, and attem
pting. God Recognizes those invitations. God then Responds to those invitations,
according to the sincerity, depth, and power of both, and according to the curr
ent Growth-related needs of the follower.
God does not Recognize those who are not inviting thusly, even though they may h
ave "God" on their lips, and may vainly think they are already religious or spir
itual, and may assume they already have God in their lives, and may have spent y
ears on the spiritual circuit doing those practices, meditations, and activities
engaged by most spiritual-types. I have nothing to Do with them, regardless of
their ideas to the contrary.
God is Perfect and Consistent in His Laws and Workings. For the true follower, t
hose Laws and Workings are the Grace-Given Way Of Life, Love, and Freedom. One f
acet of those Laws and most Intelligent Workings, and of God's Love, is that God
will not Impose Himself and His Way where He is not deeply wanted, invited, and
allowed. God will not Grace the billions of solely ordinary, religious, or spir
itual beings and lives, and will not Force them into greater freedom. Purificati
on and Change would be terrible for an unwilling participant and his life.
Realistically, why does a follower study, and why does he Meet with Me, and why
does he sincerely attempt to live The Way? He does-so because he wants to Grow:
he wants God's Presence and Lead In his being and life, he wants real Purificati
on and Change, and, above all, he wants to Realize God. And, why does he want Go
d's Presence and Lead, and why does he want real Purification and Change, and wh
y does he want to Realize God. He is suffering, and he is at least beginning to
understand that True God-Realization is the only key to the Overcoming of the st
ate of individuality, and the state of profound suffering.
So, the follower invites God because he is suffering, and he wants to Realize Go
d so that the suffering of individuality will End. And that is Good, and is why
every follower deeply traverses the one Path. God Hears his invitation of study,
Meeting, and attempting, and God Responds by Giving His Presence and Lead, and
by providing Purification and Change, and by Incarnating In and Through that whi
ch once was his being and life.
B. How do the acts of study, Meeting, and attempting actually allow God and His
Help?
Nature is indeed Pervaded by God. However, nature, and its things, qualities, an
d ways, are of form, limitation, and thus suffering. Nature is Pervaded by God,
but nature is not God. The idea that, "God is nature." or "Nature is God.", is a
common misconception. In fact, nature is in direct opposition to God in every w
ay:
1. Nature is Created, while God is the Creator.
2. The things of nature arise, change, and pass-away, while God is Eternally the
Same.
3. Nature is accidental, while God is Lawful and thus Consistent.
4. Nature is also karmic in that it merely responds in kind to one's past deeds,
while God Leads, from Out-Front, the follower's mind, heart, being, and entire
life within and without.
5. Nature is shape and form, while the Transcendental God, and His Presence in s
pace via Incarnation, is Shapeless and Formless.
6. The forms of nature are finite, while God is Infinite.
7. The subtle and gross stuff of nature is nothing but gross, in comparison to t
he Extreme Fineness and Purity of God's Presence.
8. The qualities of nature are suffering, while one Quality of God is Absolute B
liss.
The above facts are indeed major differences between nature and God. However, mo
st relevant to the idea of allowing, is this key difference between nature and i
ts Creator:
9. Nature's way and movements are that of preserving and strengthening the limit
ation (and thus suffering) of the state and life of individuality, while, throug
h the Gift of Incarnation, God's Way and Movements are that of Dissolving the st
ate and life of individuality, which Makes-Way for God's Boundless and Impersona
l Freedom and Bliss In and Through Bodily Form. Consider this idea for a few mom
ents before proceeding.
So, the state, stuff, and qualities of nature, are opposed in every way to God's
State, Presence, and Qualities. And, the way and movements of nature are to pre
serve and strengthen limitation, and thus individuality and suffering, and are,
therefore, opposed to God's Path, Movements, and Work which Dissolve the state a
nd life of individuality, and which Make-Way for God's Boundless and Impersonal
Freedom and Bliss In and Through Form.
The state, stuff, qualities, and ways of an individual, perfectly reflect the st
ate, stuff, qualities, and ways of nature. The ordinary, religious, or spiritual
individual is nature-incarnate. By merely being what he always naturally is (pr
imary egoity, which is the ego or separate consciousness), and by merely doing t
hat which he always naturally does (secondary egoity, or the clinging, implosion
, and taking-motion of selfishness which preserves and strengthens individuality
), he is not allowing God room to Exist and Operate In and Through his being and
life, and he is not allowing the Weakening and Dissolving of individuality. The
individual's mind, heart, and entire being are closed-off from God, due to both
 primary and secondary egoity. He is the separate consciousness of individuality
, or primary egoity; and, he is always doing the fear, clinging, implosion, and
taking-motion of the secondary layer of self-energy, or secondary egoity. In alw
ays being primary egoity, he is the core-level barrier which prevents God from E
xisting and Operating Through his mind, being, and life. And, in always doing se
condary egoity, he is continually creating an imploding layer of self-energy in
and around the being which is further blocking-out God. As his natural state of
primary egoity, and while doing his natural activity of secondary egoity, he is
preventing God from Existing and Operating In and Through his mind, being, and l
ife, and is preventing the Dissolving of individuality. By merely being himself,
and by doing his normal life of fear, clinging, and selfishness, he is not allo
wing God to Exist and Operate In and Through his mind, being, and life, and he i
s not allowing the Weakening and Dissolving of individuality. He always is a bar
rier, and he is always creating, doing, and reinforcing a secondary barrier in a
nd around his very being.
In light of the above information, how do the acts of study, Meeting, and attemp
ting actually allow God and His Help? Since the follower can only be the barrier
of himself, and can only do the barrier-actions of secondary egoity, then how d
o study, Meeting, and attempting allow God, and how do they allow the Dissolving
of individuality? Also, how do study, Meeting, and attempting differ from all o
ther endeavors, whether ordinary, religious, or spiritual? The ordinary, religio
us, or spiritual life is only about closing-off oneself from God, and is only ab
out preserving, protecting, feeding, and strengthening the state and life of ind
ividuality. Whether ordinary, religious, or spiritual, the natural life is only
about keeping oneself closed-off from God, and is only about preserving and stre
ngthening individuality. Conversely, in general principle, during study, Meeting
, and attempting, the follower is no longer closing himself off from God, and is
no longer seeking to preserve and strengthen himself, but is, quite to the cont
rary, increasingly laying himself open to God, and is seeking the very Dissolvin
g of individuality. During study, Meeting, and attempting, he is opening himself
to God's Presence, and to His Guiding, Purifying, and Changing Influence; and,
he is seeking to allow the Incarnation of God, rather than the preservation of i
ndividuality. Rather than continuing the same clinging, implosive, contracting,
selfish, self-willed, self-preserving, self-protecting, self-feeding, and self-s
trengthening natural life, during study, Meeting, and attempting the follower is
increasingly giving-up all that, and is thus allowing room for God to Exist and
Operate Through that being and life, which is to allow the Dissolving of indivi
duality and the selfish life. By serious and regular study, by occasional Meetin
g, and by sincere, consistent, and deep attempting, the follower is laying-open
himself and his life to God. That laying-open, which is inherent within study, M
eeting, and attempting, allows God room to begin Existing and Operating. Such la
ying oneself open to God, occurs even in the very beginning stages of The Path,
and is always deepening as one Grows. (Along The Path, the laying-open of onesel
f to God is ever-deeper, and is increasingly from-the-core.) The very acts of st
udy, Meeting, and attempting are the laying-open of oneself to God, and the layi
ng-open of oneself is the allowing of God. Moreover, by laying-open himself, the
follower is allowing the weakening and Dissolving of the state and ways of indi
viduality.
The above Explains in general terms how study, Meeting, and attempting allow God
: by laying-open oneself to Him, and by not seeking to preserve and strengthen i
ndividuality. Now, specifically how do study, Meeting, and attempting lay-open o
neself to God, and how do they allow the weakening and Dissolving of individuali
ty?
The average person is Faithlessly and un-Sacrificially clinging to all the perce
ived aspects of nature, which exist both within and without. People are always c
linging to themselves, which is clinging to the nature within, as well as to all
the things of nature without, which they can see, hear, touch, taste, and smell
. Here are the specific aspects of nature within and without to which a person i
s always consciously and unconsciously clinging:
1. Himself, which is most essentially an ego, or seat of individual consciousnes
s, deep in the brain-mind.
2. His mind.
3. His ideas and expectations of how ordinary and Spiritual life "should" and "s
hould not" look and operate.
4. His self-effort, in forcing life within and without to look and operate accor
ding to those ideas and expectations.
5. His desires.
6. His subtle and gross habit-patterns.
7. His body.
8. The external people, objects, and circumstances which fulfill his survival, p
leasure, and vanity needs.
9. Money.
10. Time.
Before we consider specifically how study, Meeting, and attempting lay-open ones
elf to God, and how they allow the weakening and Dissolving of individuality, it
is very important to note these important facts. Along The Path, the follower d
oes not avoid contact with all the things to which he clings, but he learns how
to not cling to them, and how to truly live freer of them, while in their very m
idst, and while he interacts with them. From one perspective, God's one Way is n
ot about renunciation and asceticism as it is commonly practiced, but is about b
eing free of nature while living and participating in nature. These facts are ve
ry important to remember, especially for many spiritual-types who may have spent
years engaging certain paths, practices, and meditations which create dissociat
ion, withdrawal, and aversion to life and its normal activities. In fact, most s
piritual ideas, paths, practices, and meditations implicitly or explicitly lead
adherents to dissociate from life, and to withdraw even further into the dark ca
ve of self.
It is clinging which prevents you from laying-open yourself to God. It is clingi
ng which does not allow God room to Enter, and to Operate In and Through, your b
eing and life. It is the very subtle and gross actions of clinging, and clinging
to all that is listed above, which prevent you from laying yourself open to God
, and which prevent you from allowing God. Finally, it is clinging which prevent
s the weakening and Dissolving of the core-level state of individuality.
Clinging is natural, and every individual is always doing it. On the subtle leve
l, clinging is the actions of self-energy as attention and desire. The subtle cl
inging of self-energy to the nature within and without, is merely reflected in t
he gross-level physical demeanor and actions of clinging and selfishness which a
re outwardly demonstrated by every person. Clinging is the subtle and gross acti
ons of bondage to the things and ways of nature within and without.
Now, specifically how do study, Meeting, and attempting lay-open oneself to God,
and how do they allow the weakening and Dissolving of individuality? Study, Mee
ting, and attempting are the means to Overcome clinging. Since clinging prevents
God, and since study, Meeting, and attempting are the (effortless) means to Ove
rcome clinging, then study, Meeting, and attempting are the (effortless) means w
hich allow God room to Exist and Operate, which also allow God to Guide, Purify,
and Change the mind, heart, being, and life, and allow Him to Weaken and eventu
ally Dissolve individuality.
(We will explore in a subsequent section, the fact that the gradual cessation of
clinging to oneself and externals is a powerful and necessary way of life, but
the reader will also therein understand that, as powerful and necessary as the c
essation of clinging is to Growth, it is still not enough for Realization. Anoth
er component must also be present, and we will therein explore that factor as we
ll.)
a. Study - The Written Teaching is a direct point of contact with the God Who Wr
ites it and Who is Offering it to you. The Written Teaching is a Gift from Me to
you, and I Permeate, Surround, and Flow-Through My Gifts. I also Surround, Perm
eate, and Flow-Through all else that is associated with this Incarnation and Its
Work. Therefore, during study, the reader is literally in personal contact with
God's very Presence, and with His Guiding, Purifying, Changing, and Replacing I
nfluence, and with His Wisdom of the life He Creates including yours. The proces
s of contact during study is purely Metaphysical, yet profoundly impacts the sub
tle and gross being and life of the reader. Study is one of several important av
enues God Uses to Give Himself and His Way to the few serious seekers of Him.
The serious seeker or follower approaches study with the sincerity and innocence
of a young child. During such open-minded and open-hearted study, the reader is
allowing, or is making room for, God and His Way of Freedom. And, since study i
s an actual point of contact with God, then, during and after study, God is Pres
ent and is Working to Guide, Purify, Change, and Replace.
Because of the above facts, in quiet and deep study of the Written Teaching, you
r natural ideas of life, and your God-preventing ways of living, begin to fall-a
way. How does that happen? Primarily by Grace. Remember, study is a point of con
tact with God. So, by Grace, which is by God's Work and not your efforts, during
and after study, the mind is progressively Freed-Up from its natural ordinary a
nd spiritual ideas, and from its natural ordinary and spiritual ways of living.
(Yet, you must also be open, willing, and wanting for God to Do His Work, for He
will not impose Himself where he is not truly and deeply wanted.) Your ideas ab
out ordinary and spiritual life, and the corresponding natural ways of living, d
o indeed increasingly fall to the wayside during and after study, but that need
not be a reason for more fear, because, during and after study, those natural id
eas and ways to which you were clinging, are Replaced by God: He Replaces them w
ith His very Presence, and with His Perfect Wisdom, and with conceptual and intu
itive understanding of His one Way of Freedom. During sincere and innocent study
, you are inviting God, but you are also opening yourself to God, His Intelligen
ce, and His Way by not clinging so much; which means you are allowing God room t
o Exist and Operate, and you are opening yourself to learning God's Wisdom and H
is Way of Freedom. In that inviting, less-clinging, and more-open arena, God Rep
laces your natural ideas, and your natural ways of thinking, with both conceptua
l and intuitive understanding of His one Way of Freedom. God also begins Replaci
ng your natural ways of living on both subtle and gross levels, with the only Un
natural Way. Again, this process of contact and Grace during and after study is
purely Metaphysical, yet profoundly impacts the subtle and gross being and life
of the reader, provided he is sincerely open to it.
During sincere, open-minded, and open-hearted study, the follower is allowing Go
d, by opening himself to God Itself, to new ideas, to a new understanding, and t
o a new Way of thinking and living. During study, he is not as powerfully preven
ting God and His Way from Existing and Operating In his being and life, because
he is not as powerfully clinging to natural ideas and ways. Then, during and aft
er study, and to the degree appropriate for that follower and at that time in hi
s life, God Replaces his natural ideas and natural ways of thinking, with both c
onceptual and intuitive understanding of His Way of Freedom. God also begins Rep
lacing the follower's natural ways of living, with the Way of Freedom. And, sinc
e God is Existing and Operating during and after study, God is also there to Gui
de, Purify, and Change the mind, heart, being, and life in Support of the presen
t living of The Path, and in Preparation for the future Freedom which is to Come
.
As Stated at the beginning of this section on allowance, clinging prevents God,
and study is one of the three (effortless) means to Overcome clinging. (But reme
mber, the cessation of clinging is not all that is required for Realization and
Incarnation, as is Discussed in a subsequent section.) As a brief summary, durin
g sincere, innocent, open-minded, and open-hearted study, you are allowing God,
or are not preventing Him as much:
a. by being open to learning new ideas, and by not clinging to long-held yet inc
orrect ideas;
b. by being open to learning a new Way of thinking, and by not clinging to life-
long natural ways of thinking;
c. by being open to learning a new Way of living, and by not clinging to the old
natural ways;
d. by at least entertaining the idea of Dissolving In the Infinite and Formless
God;
e. by being devoted to, and worshipping, That which is Other-Than and Beyond you
rself; and,
f. by laying-open yourself to God Himself, which is to not cling to yourself as
much.
Then, during and after study, God Responds to such allowance, and to the degree
appropriate:
a. by gradually Replacing the follower's natural ideas and ways of thinking, wit
h both conceptual and intuitive understanding of His one Way of Freedom;
b. by gradually Replacing the follower's natural ways of living, with the one Wa
y of Freedom; and,
c. by increasingly Guiding, Purifying, and Changing the mind, heart, being, and
life in Support of the present living of The Path, and in Preparation for the fu
ture Freedom which is to Come.
For a sincere follower, study is a time of being Renewed in understanding and Gr
ace. But, study may also occasionally be a period of simple yet powerful turning
to God in heartfelt devotion and worship, and not only study for the sake of be
ing Renewed in understanding and Grace, which is also appropriate. The Words on
the page are indeed understood, and Grace is indeed Given and received, but duri
ng such times of heartfelt turning, devotion, and worship, the follower is also
presenting himself to God. And God always Responds to the follower's sincere inv
itations and allowances. Study is not only an Altar at which the follower is bei
ng Renewed in understanding and Grace, but is also a place at which he presents
himself to the one Living God, and worships, and lays-open himself to his Creato
r and Lord, expecting only to Realize Him.
Follower's may realize various understandings, experiences, and Changes during a
nd after study. Yet, The Path is always about the Dissolving of individuality an
d the corresponding Incarnation of God and Freedom; and, is not about reveling o
r wallowing in those understandings, experiences, and Changes, and is not about,
and can never be about, becoming an Enlightened, Spiritual, Wise, or Highly-Evo
lved individual. The serious follower's mind and body are to be Tools for God to
Use, and not for his personal preservation, embellishment, and enjoyment.
b. Meeting - Meeting is a direct point of contact with the God Who is Incarnatin
g In and Through the Body which sits before you. No individual exists in that Fo
rm: only God is In that Body, and only God Flows Through that Body to infinity,
only God Directs that Mind and Body, only God is that Mind and Body, and only Go
d is that Infinite State of Consciousness. In addition to the Written Teaching,
personal Meeting is also a Gift, a very Powerful Gift.
During Meetings, the follower is literally in personal Contact with God's very S
tate, Mind, and Presence, and with His Guiding, Purifying, Changing, and Replaci
ng Influence, and with His Wisdom of the life He Creates including yours. The pr
ocess of contact during Meeting is purely Metaphysical, yet profoundly impacts t
he subtle and gross being and life of the follower. Meeting directly with God is
the most important and most Powerful avenue God Uses to Give Himself and His Wa
y to the few serious seekers of Him. The utter significance of occasional Meetin
g for most followers cannot be overstated: beginners require it more often, and
less Meeting is needed the more one becomes established in God and His Way.
God's Presence and Intelligent Influence is always Radiating from within the For
m of the Incarnation, and on into three-dimensional space to infinity. As follow
ers can attest from years of personal experience, even the very room being used
for Meeting becomes Powerfully Filled with God's Presence. To the appropriate de
gree, the follower's mind and body also become Filled with God, even though he s
till exists as a separate, suffering consciousness.
During Meetings, God's very Presence, Power, and Intelligent Influence, Impacts
and Infuses the follower's entire subtle and gross being from outside him. God i
s Radiating from the Incarnation's Body and on into three-dimensional space, and
literally Fills the Meeting Room, and beyond the walls of the building to endle
ss infinity. Yet, God is not Blind or un-Intelligent in His Impact on a person's
subtle and gross being. Simply sitting in a Meeting Room which is Filled with H
is Presence, does not necessarily warrant God Powerfully Impacting and Infusing
the being of any person. The individual must be sincerely wanting God's Blessing
and Help, and must be open and allowing the Gift to be Given and received. (Yet
, a person is wise to not look for the Presence, cling to It, or revel and wallo
w in It; but neither does he ignore or become averse to It.)
Yes indeed, during Meetings, God's very Presence, Power, and Intelligent Influen
ce, Impacts and Infuses the follower's entire subtle and gross being from outsid
e him. However, during Meeting, God not only Impacts the follower from without,
but also begins to Exist within his mind, heart, and entire being, and to Spring
-Forth and Radiate from within the same. Even though the follower has yet to Dis
solve In and As God, by Grace, the very Formless State and Presence of God begin
s to Exist within his mind, heart, and entire being and life, and God begins to
Radiate from within him, both to various degrees (but never close to the degree
as during Perfect Incarnation). So, during Meeting, I Impact and Infuse the foll
ower from outside him, and I begin to Exist, Spring-Forth, and Radiate from with
in him. He and I are then existing and operating in the same arena, which is his
mind, heart, and entire being and external life.
Since I Radiate from a Point in space (which is the Body of the Incarnation), it
is somewhat easy to understand how the follower is Impacted and Infused by God
from outside the follower. But, how is it that I can also begin to Exist, Operat
e, and Radiate from within the follower? How do I "Get In there" to begin with,
except from without? Answer: In one sense, I am already "In" the within of the f
ollower. I am already and always Existing As the Transcendental and Formless God
, Beyond this realm of space and time, yet also not separate from this level of
three-dimensional space and the illusion of time. Therefore, even prior to Incar
nation, I am already and always Existing within a person. However, and this is E
XTREMELY important to remember, Incarnation is required for Me to begin Coming A
live From My Transcendental Plane, and Into the world of space and form which is
the follower's mind, heart, and entire being. Incarnation is required for Me to
Incarnate From the Transcendental Plane but which is already within all forms,
including the follower. The Gift of Myself to a follower Through space and via I
ncarnation, also Initiates or Activates the Coming-Alive and Radiation of Me Fro
m within the follower. Read the previous three sentences again, and consider the
m for a few moments.
The fact that God already Exists Transcendentally yet within all form, need not
cause the reader to make the incorrect assumption that "I am already God.", beca
use Incarnation In and Through his being is Initiated, Sustained, Awakened, and
Completed by the Grace of Incarnation which is external to the follower. God-Con
sciousness is not your prior State which you must "simply remember", and as is s
o often erroneously taught. Your state, feeling, and function are not already Th
at of God: you are a limited, suffering, and selfish individual. You cannot reme
mber God-Consciousness. God-Consciousness is also not found by "looking within",
as most seekers spend their lives doing. Even though God already Exists within
you, and within all space and form, He is only Transcendental, and He is only Be
yond the world of space and form. God can only Come Alive In and Through your th
ree-dimensional mind, heart, being, and life of space and form, and only by the
Impulse and Work of God Himself via Incarnation.
Following is another perspective on the same principle: Even without Incarnation
, God is in fact already Existing Transcendentally within all space and form, bu
t because He is only Transcendental without Incarnation, then, without Incarnati
on, God is in effect non-Existent and non-Operational within all space and form,
including the beings and lives of human beings. The fact that God already Exist
s but only Transcendentally, means that in effect, without Incarnation, there is
no God In the three-dimensional world of space and form. The fact and the effec
t are two different matters. For God to Actively and experientially Exist and Op
erate In the beings and lives of individuals, requires the Gift of Himself via I
ncarnation. God Comes Alive and Operative only by Grace, and Grace is by Incarna
tion. Without Incarnation, God is, in effect, non-Existent and non-Operational I
n the beings and lives of humans beings. (However, even when Incarnating, God wi
ll not Exist and Operate In a person's being and life without being invited and
allowed.) When people spout-off the idea that, "God is already in me and in all
things.", they are factually correct, but are, in effect, simply wrong. Do not a
llow the seeming-paradox to confuse you, for upon Realization, all becomes Clear
, and the paradox is resolved in Understanding. Remember: Without Incarnation, G
od does in fact Exist, but, without Incarnation, God does not Exist in effect an
d in real experience for the human being.
Only God can Awaken As Himself from within the follower, and only by God's own W
ork. God can Incarnate from His Present yet Transcendental Plane, and Into and T
hroughout the world of space and form (via a Human Body), and only according to
His Will, and only by His Work. A seeker cannot "Find" God. A seeker cannot "Rea
lize" God. And, a seeker can do nothing of effort to Dissolve In and As God. In
fact, all his subtle and gross efforts merely shut-out the God he wants to Reali
ze. But, paradoxically, The Path is far from a passive way of life. The seeker c
an only effortlessly yet passionately invite and allow God to Do His Work of Inc
arnation, by participating in His Way. Only God can bring Himself from His Prese
nt yet Transcendental Plane, and Into and Throughout the world of space and form
. Only God can Give God. Yet, He will Give Himself, and will Incarnate, only whe
n sincerely invited and deeply allowed.
Now, how exactly does Meeting with the Form God Uses for Incarnation, allow God?
Remember, simply sitting in a Meeting Room which is Filled with His Presence, d
oes not necessarily warrant God Powerfully Impacting and Infusing the being and
life of any person. So, merely showing-up and attending a Meeting is not enough
to allow God. Attending Meetings is indeed of utmost importance, but of equal si
gnificance as coming to Meetings, is what you bring to Meetings. And what the se
rious seeker brings is a certain attitude and approach.
What is that attitude and approach? The seeker or follower who will be Blessed,
brings a simplicity, innocence, sincerity, openness, and a passionate desire to
be Blessed. He wants to be Blessed, and will be Blessed for the first time in hi
s life, with God's Power, Presence, Supremely Intelligent Power and Influence, P
urification, Change, and Absolute Wisdom. He also brings a sincere desire to lea
rn and understand, and does not care about being perceived as "already Wise", or
"already Spiritual", or "already Enlightened". He has already realized that all
his past spiritual endeavors served only to show him the valuable lessons of wh
at God's one Path is not. He brings the humble knowledge that he is just a limit
ed, suffering, and selfish individual, and yet who sincerely wants to Grow towar
d Freedom, and who knows he can Grow, but only by God's Grace. Within the very a
ttitude and approach outlined in this paragraph, is the allowance of God during
Meetings.
As Stated at the beginning of this section on allowance, clinging prevents God,
and Meeting is one of the three (effortless) means to Overcome clinging. (But re
member, the cessation of clinging is not all that is required for Realization an
d Incarnation, as is Discussed in a subsequent section.) As a brief summary, and
as a Statement of a few new ideas, during sincere, innocent, open-minded, and o
pen-hearted Meeting, you are allowing God, or are not preventing Him as much:
a. by humbly Sacrificing your delusion that you are "already Spiritual" or "alre
ady Enlightened";
b. by humbly accepting the fact that you are no more than a limited, suffering,
and selfish individual, but who very much wants to Grow (which provides the real
istic and heartfelt foundation from which to begin The Path);
c. by recognizing that you cannot "figure-out" God's Path on your own, and that
you need and want to be Taught by God, from both within and without, and concept
ually and intuitively;
d. by being open to God Teaching you about your personal and specific egoic tend
encies, errors, and misunderstandings, and, through that exchange, Guiding you t
oward the Higher Life;
e. by acknowledging that you cannot Grow on your own, and that you need and want
God's Blessing, which is His Power, Presence, and Intelligent Influence, and wh
ich Conducts the Work of Guiding, Purifying and Changing;
g. by being increasingly open to God Impacting and Infusing your being and life
from without;
h. by being increasingly open to God Coming Alive from within your mind, heart,
and entire being; and,
i. by being increasingly open to God Dissolving you and your ways, and Replacing
you and your ways with Himself and His Way of Freedom.
Then, exactly like study, during and after Meeting, God Responds to such allowan
ce, and to the degree appropriate:
a. by gradually Replacing the follower's natural ideas and ways of thinking, wit
h both conceptual and intuitive understanding of His one Way of Freedom;
b. by gradually Replacing the follower's natural ways of living, with the one Wa
y of Freedom; and,
c. by increasingly Guiding, Purifying, and Changing the mind, heart, being, and
life in Support of the present living of The Path, and in Preparation for the fu
ture Freedom which is to Come.
For a sincere follower, Meeting is certainly a time of being Renewed in understa
nding and Grace. But, like study, Meeting may also be a period of simple yet pow
erful turning to God in heartfelt devotion and worship, and not only Meeting for
the sake of being Renewed in understanding and Grace, which is also appropriate
. During such times of heartfelt turning to God in Meetings, devotion, and worsh
ip, the follower is also presenting himself to God. And God always Responds to t
he follower's sincere invitations and allowances. Like study, Meeting is an Alta
r at which the follower is being Renewed in understanding and Grace, but is also
a place at which he presents himself to the one Living God, and worships, and l
ays-open himself to his Creator and Lord, expecting only to be Dissolved In Him,
and by His Work.
In personal Meeting, the follower is offering and opening himself to God, for It
to Guide, Purify, Change, Assume, and Consume him and his life. In Meeting, he
is not presenting himself to nature, nor is he Meeting in order to get more of t
he same ordinary or spiritual natural life, nor to be validated as "already Spir
itual". And, during Meeting, the mind and heart are on Me Personally and Imperso
nally, and are being presented to Me, to which I Respond.
I need Say little more regarding how the follower allows God during Meetings. It
 is simple and uncomplicated, and essentially a matter of the heart. For when I
am given the heart, all else follows, and I am allowed quite easily and spontane
ously in all circumstances, including Meetings.
c. Attempting - Attempting means to live Sacrificially, Faithfully, and Prayerfu
lly. You have probably been exposed to the ideas of Sacrifice, Faith, and Prayer
, either in your religious upbringing as a child, or in your spiritual seeking a
s an adult. However, understand and remember this important fact: living Sacrifi
cially, Faithfully, and Prayerfully along God's Path of Freedom, is not the same
as is taught in the churches, synagogues, mosques, and spiritual groups.
The terms "Sacrifice", "Faith", and "Prayer" are simply the best words in the En
glish language to represent the attempting inherent within God's one Path. But,
because they have been so sorely misused and overused in the churches and spirit
ual groups, the general distinction must be made clear at the outset of this sec
tion. Moreover, some readers may have extreme aversion to the terms, and may eve
n develop a mild case of nausea upon hearing them, because the religious and spi
ritual communities typically associate those words with nothing but utter nonsen
se, contradiction, delusion, illusion, childishness, and sheer impotent fluff. H
owever, the life of Sacrifice, Faith, and Prayer inherent within God's Path, is
tangible, rational, intelligent, mature, and very, very powerful. Such a life is
based on one's real experience, and on one's clear thinking, and on one's Grace
-Given conceptual and intuitive understanding of The Way of Freedom. Such a life
is not based on belief, psychosis, illogical and contradictory thinking and act
ion, and compromise, as is common in the religious and spiritual communities.
But, before Discussing exactly what it means to live Sacrificially, Faithfully,
and Prayerfully along God's Path, and how they are also the allowance of God (in
addition to study and Meeting), consider why I Use the term "attempting", rathe
r than the words "doing" or "enacting". There are two closely-related reasons wh
y the term "attempting" is better:
1. Near-perfect Attempting Means The Dissolution of The Follower - Even the most
advanced follower never perfectly lives by Faith, and never perfectly lives Sac
rificially, and never perfectly lives in Prayer or Communication to God. How can
that be? If the follower can never perfectly attempt, then how does he ever und
ergo Ego-Death? The follower never perfectly attempts The Path, because the mome
nt he gets very close to perfect attempting, or soon thereafter, he Dissolves by
Grace, and is no more. The very moment , or soon thereafter, he gets close to p
erfect, passionate, and effortless attempting in all three ways (Sacrifice, Fait
h, and Prayer), is the very moment, or soon thereafter, he Dissolves In and As G
od, and by God's Work. So, we cannot say he ever reaches a state and action of p
erfect, passionate, and effortless attempting, in all three ways simultaneously,
and on all levels subtle and gross simultaneously. The answer is based on how T
he Great Change actually Occurs, which is that the follower can only get very cl
ose to perfect attempting, and God Does the rest. Of course, God Conducts the en
tire Path from beginning to End, and not just the Culmination which is Ego-Death
, or The Turning-About, or The Great Change. We can never point to any follower,
and say that he is perfectly and completely attempting. Even the most sincere,
passionate, and advanced follower is always "falling short" of perfect attemptin
g, and is, at best, only near-perfect. However, like all the earlier stages alon
g The Path, The Great Change of True Ego-Death is by Grace, and is not because t
he follower "did something to himself". Only God can Give God.
2. The Follower Is Always In Some Degree of Error - Since the follower can never
perfectly live by any or all aspects of attempting (Sacrifice, Faith, and Praye
r), then it must be said that, in every moment prior to Ego-Death, he is in erro
r at least to some degree. He is, in one sense, always failing to some degree. A
nd, since he is always failing to some degree, we must say that he is simply "at
tempting" or "trying", but that he is not perfectly and completely "doing" or "e
nacting". The ideas of "doing" and "enacting" imply an action that is absolutely
flawless, clear, certain, strong, and steady. On the other hand, the true follo
wer, and even the most radically-advanced one, never feels as if he is absolutel
y flawless, clear, certain, strong, and steady in his action-attempts of Faith,
Sacrifice, and Prayer. He is, however, passionately and effortlessly attempting
or trying to the very best of his ability, and according to his current level of
understanding, and without conscious compromise of either. He will never perfec
tly attempt The Path, but he is continually getting closer-and-closer to the per
fection of attempting, until he finally Dissolves In and As the Perfection of Fr
eedom while the body yet lives. As with every step along the many years of The P
ath, the brief or extended period of close-to-perfect attempting before True Ego
-Death, is also by Grace. Only God can Give God. Also, with the dawning of deep,
Grace-Given intuitive understanding, the follower tacitly understands how "atte
mpting" or "trying" is an effortless, yet passionate and vigilant, Way of life.
Now, with the concept of "attempting" clarified, we can consider Sacrifice, Fait
h, and Prayer specifically, and how they are also the allowance of God (in addit
ion to study and Meeting). Note that study, Meeting, and attempting are equally
important aspects of inviting and allowing. However, the reader must remember th
at attempting is the follower's constant occupation and preoccupation, while stu
dy and personal Meeting are intermittent events, and may not occur according to
a routine or schedule. Attempting and Growth occur in the midst of one's ordinar
y and daily life, and are not separate from it. For the serious follower, attemp
ting is his very life, and in every waking moment, regardless of where he happen
s to be in any given instant. On the other hand, study and Meeting typically req
uire times and places which are apart from ordinary activities, and, of course,
do not occur all the time, and are not necessarily even frequent, but may be fre
quent during certain times of the follower's life. For the serious follower, att
empting is constant, while study and personal Meeting are not.
By their very enactment, Sacrifice, Faith, and Prayer inherently allow God. To b
etter understand how that is so, consider each aspect of attempting separately:
1. Sacrifice - You are always clinging: clinging to yourself, and clinging to al
l the externals which protect and feed you. By the continual implosive, contract
ing, and constricting action of clinging to oneself and externals, you are creat
ing a cocoon. You are creating a single cocoon which insulates you, and your min
d, heart, and body, from The All-Pervading Living God. That cocoon is made of se
lf-energy, and, within its general and pervasive cocoon-like form, it takes many
localized shapes, and performs many specific functions, such as attention and d
esire. But, it is always the same single, thick, imploding, contracting, and con
stricting cocoon of self-energy. It is not static, but is always in motion as im
plosion, in and around the mind, heart, and body. You are always creating or gen
erating the cocoon of self-energy, and are always reinforcing it.
That cocoon of self-energy closes you off from God, and closes your entire being
off from God. God cannot Exist and Operate In and Through a being which is clos
ed-off from Him. Remember, during and after Meetings, God can Impact and Infuse
you from without, and can begin Springing-Forth and Radiating from within. Howev
er, by continually creating and reinforcing that thick cocoon of self-energy, Go
d cannot Impact and Infuse you from without, and cannot Spring-Forth and Radiate
from within. You are preventing God in both "directions": He cannot Get in, and
He cannot Get out. You prevent God from Entering from without, and you prevent
Him from Radiating from within. You are living in, and as, your small Godless ex
istence of individuality, safely tucked-away in your tight little cocoon of fear
, clinging, and suffering.
The activity of the cocoon of self-energy is clinging. To cling, is to prevent G
od. To cling and prevent God, is to not allow God. So, instead, the follower inc
reasingly lives a Way of life which is the opposite of clinging and prevention.
The opposite of clinging, and thus the opposite of prevention, is Sacrifice. To
live Sacrificially, is to allow God. Sacrifice is the opposite of clinging and p
revention. And, to Sacrifice, is to allow God. (Subsequently, I Explain how Fait
h and Prayer are also the opposite of clinging and prevention, and how they also
, therefore, allow God. Moreover, the reader also learns how Faith and Prayer ei
ther are Sacrifice, or are the expressions of Sacrifice.)
As this section Unfolds, the reader should bear in mind that a truly Sacrificial
life is not that of becoming averse to himself, or withdrawn from, and averse t
o, all the self-fulfilling externals he encounters: money, possessions, home, pr
ofession, accomplishments, family, relationships, comforts, conveniences, simple
enjoyments, food, and sex. The follower learns to live freely and Sacrificially
in the very midst of all these things. He does not withdraw from them, and does
not become averse to them. In a freer and more-Sacrificial life, it is his subt
le and gross relationship to them which changes, and not how close in physical p
roximity he is to them.
In fact, to withdraw and be averse is the act of clinging to yourself, and is cl
inging to the external things from which you are withdrawing, and to which you a
re averse. The acts of withdrawal and aversion are the fearful clinging to yours
elf, and are the fearful clinging to those externals from which you are withdraw
ing, and to which you are averse. You must first cling to yourself, before you c
an pull further into yourself as withdrawal and aversion. And, you must first cl
ing to an external person, object, or circumstance, before you can withdraw from
it, and be averse to it.
Upon deeply understanding the process and dynamics of clinging, including the ab
ove facts, the follower sees how the ascetic or renunciate is just as attached t
o himself and to external things, as the miser. The miser and the ascetic are eq
ually clinging, selfish, and self-indulgent. The ascetic fears that external thi
ngs will harm his spiritual advancement. Yet, he is clinging to himself, as evid
enced by his fear and concern about his personal spiritual advancement. And, his
clinging to externals is proven by his fear of and concern about them. He could
not be fearful of them and concerned about them, if he were not attached to the
m and himself. The serious follower eventually intuitively sees that, from one p
erspective, fear is clinging, and clinging is fear.
It is indeed true that, in a freer and more-Sacrificial life, it is the follower
's subtle and gross relationship to self-fulfilling externals which changes, and
not how close in physical proximity he is to them. However, this fact can help
a materially-minded, self-indulgent person, especially the typical spiritual-typ
e, to create a delusional system whereby he convinces himself that he is "not re
ally attached" to his money, possessions, and excesses. Be not deceived within y
ourself.
So, if the follower does not withdraw from, and does not become averse to, all s
elf-fulfilling externals, then exactly what is it about the follower's subtle an
d gross relationship to them which changes? How specifically is he different fro
m the typical ordinary, religious, or spiritual person, who also lives in the wo
rld, and who also has a job, money, possessions, home, and relationships?
Subsequently, we will consider the specifics of how his relationship to external
s changes, and how he is different from the purely natural person. But first, th
is is the general idea: Over time and by Grace, the serious follower becomes ver
y free in his giving, and very free in his receiving. His relationship to all ex
ternal people, things, and places of form, becomes very, very free in both direc
tions: incoming and outgoing. He simply and increasingly Sacrifices, or releases
, his clinging to all external form. As a result, he is not a selfish miser and
self-indulgent hedonist; and, neither does he withdraw from externals, and becom
e averse to them.
(Becoming freer in receiving is not a call for increased selfishness and self-in
dulgence. On the other hand, becoming freer in giving does not mean to fearfully
, neurotically, and frantically seek-out people to whom to give. Both giving and
receiving become non-issues. Free giving and receiving are effortless, uncompli
cated, spontaneous, and require no reaction except gentle and heartfelt gratitud
e. Yes, be just as grateful, albeit quietly, for the opportunity to give, as you
are when receiving.)
From a little deeper perspective, all the external people, places, and things of
form to which the follower is clinging, gradually become non-issues. They gradu
ally become insignificant and unimportant. Whether coming-in, or whether going-o
ut, they increasingly become not an issue. As clinging to the external world of
form is gradually diminishing, it is of little personal significance as to wheth
er one is giving or receiving any particular thing of form.
However,the Sacrifice of clinging to all external things of form, is not a "one-
time" and "once-and-for-all" event, but is a process which is ever-deepening dur
ing the many years along the journey to Freedom. Also, not only is Sacrifice eve
r-deepening, but, in every single moment, the subtle and gross act of clinging i
s always moving to re-assert itself. Therefore, because the Sacrifice of clingin
g is ever-deepening, and because clinging is always moving to re-assert itself,
Sacrifice is necessarily an ongoing and moment-to-moment part of The Way of Free
dom. For the serious follower, that fact is important to understand and remember
. Sacrifice is a fundamental part of his moment-to-moment Way of life, and is no
t merely a single event or temporary process that he leaves behind. Pause for a
few moments, and re-read this paragraph, and deeply consider.
By gradually Sacrificing one's clinging to all external things of form, those th
ings gradually become non-issues, insignificant, and unimportant. Yet, that fact
does not mean that life becomes meaningless, flat, and depressed. Quite the con
trary is true. In Sacrifice, life can then begin to have real depth and meaning.
Gradually becoming freer in both the giving and receiving of the external thing
s of nature, is also and simultaneously the beginning of The Path to Freedom. Th
e old life of individuality, selfishness, and suffering is indeed gradually endi
ng, but the one Higher Life begins, and gradually yet simultaneously takes its p
lace. With a decrease in the life of clinging, comes a proportional increase in
The Path to Freedom. God's Design does not allow for a vacuum in the life of a h
uman being.
Over months and years, Realizing Freedom gradually becomes the primary issue in
life, and the only Thing of deep significance and importance. However, the follo
wer cannot cling to Freedom, as he did to all natural forms. He cannot cling to
Freedom, but can only, continually, and ever-deeper give himself over Into Freed
om, and wait to be Dissolved, while not looking back to the nature within or wit
hout.
As asked above: If the follower does not withdraw from, and does not become aver
se to, all self-fulfilling externals, then exactly what is it about the follower
's subtle and gross relationship to them which changes? How specifically is he d
ifferent from the typical ordinary, religious, or spiritual person, who also liv
es in the world, and who also has a job, money, possessions, home, and relations
hips?
Now, in detailed answer to those questions, we can re-consider some of the speci
fic mechanics of clinging, and then address how effortless Sacrifice is the oppo
site of clinging, and how the effortless attempting of Sacrifice allows God to E
xist and Operate In and Through a being and life.
In the Third Foundational Principle, the reader discovers the definition of clin
ging: Clinging is the fundamental act and state of secondary egoity, and is the
investment of one's self-energy in the things and ways of nature within and with
out, using self-energy as attention and desire; which also bind's one's mind and
 body to those things and ways of nature within and without in which one is inve
sted.
The secondary layer of self-energy is a cocoon that pervades and surrounds the m
ind, heart, and body. It is a natural barrier which prevents God from Impacting
and Infusing from without, and prevents Him from Springing-Forth from within. In
its activity of clinging to forms within and without, part of the single cocoon
of self-energy takes-on the shape and function of attention and desire. Clingin
g to the selfhood (which is you the ego, and your mind, heart, and body) is prim
ary clinging, and clinging to non-selfhood externals is secondary clinging. But,
it is all the same fundamental act of clinging.
Clinging maintains the state of individuality. How? In two ways:
a. By clinging, a person is maintaining and strengthening the ego itself. Clingi
ng feeds the ego, and feeding the ego maintains and strengthens it.
b. By clinging, the state of individuality, which is the ego, will not be Dissol
ved. Clinging is a barrier to God, which prevents Him from Doing His Work. By cl
inging, the secondary layer of self-energy is activated and reinforced, which ac
ts as a barrier to God. However, not only is clinging a sheer barrier to God, bu
t, in His Supreme Intelligence, God Recognizes a clinging individual as one who
is satisfied with the natural life, and who, therefore, does not want to Realize
Him. So, God does not Impose Himself where He is not wanted. By clinging, a per
son is preventing God, and is not allowing Him room to Exist and Operate, but, b
y his actions, he is also (knowingly or unknowingly) telling God to "stay away";
both of which mean that God will not Dissolve the state of individuality, which
is the ego.
Clinging is also at the root of all subtle and gross selfish behavior. How? That
statement is not completely accurate. Clinging is not merely at the root of all
selfish behavior, but subtle and gross clinging is selfish behavior.
Clinging is holding to a thing of form within or without. Simply, Sacrifice is o
pposite to clinging, in that the follower is effortlessly releasing his subtle g
rip on that to which he is holding. When appropriate, a follower's subtle clingi
ng may be reflected in gross-level Sacrifice. Clinging is effort and holding, wh
ile Sacrifice is effortless and releasing.
This is how the advancing follower's relationship to all external people, things
, and circumstances differs from the typical person. He is freer of his clinging
to externals, even while in the very midst of them. He can freely give, and he
can freely receive; without much problem either way. He is letting them be as th
ey are, and is letting them come and go as they will. He is Sacrificially releas
ing the hold he has on them with self-energy as attention and desire. And, this
is exactly opposite to how the typical ordinary, religious, or spiritual person
lives his life in relationship to external things. They hold tightly to, and eve
n increase their grip on, that which they think they already own. They are also
continually seeking more people and stuff to which to cling. However, the true f
ollower lives exactly opposite to the natural way of the ordinary, religious, an
d spiritual person. This is one key way (among many other ways) that he is diffe
rent from them.
Unlike the solely natural person, the advancing follower's relationship to all e
xternal people, things, and places is very "loose"; but, he is not aloof, withdr
awn, averse, casual, or Loveless. In fact, he is more present with all people, t
hings, and places than he has ever been. His clinging to them is always relaxing
in his effortless and continual Sacrifice; so, he is freer of them, while in th
e very midst of them, and while very present with them.
By his effortless and continual attempting of Sacrifice, the advancing follower'
s relationship to all externals is very "loose", but never casual. However, he i
s also and simultaneously allowing God to Exist and Operate In and Through his b
eing and life. Sacrifice is not only a continual letting-go, but is also a conti
nual allowing of God. Sacrifice is not just egoically-negative, but is God-posit
ive. To the natural mind without an understanding of The Way of Freedom, the ide
a of Sacrifice seems "bad", while, in fact, Sacrifice is a key part of Realizing
the Freedom and Bliss of God. The follower who has even a small intuitive sense
of what Freedom must be like, and who has spent time in the personal company of
the Incarnation, knows that Sacrifice is not a "bad thing" but is Good, because
Realizing True Freedom and Bliss is so much Grander than the pitiful egoic rewa
rds derived by clinging to any thing of form.
Now, how exactly does the effortless attempting of Sacrifice happen, and how doe
s it allow God to Exist and Operate In and Through a being and life? How does Sa
crifice occur, and how does it allow God? Sacrifice happens primarily by Grace,
and secondarily by the follower effortlessly participating in that Grace. I Expl
ain exactly what that means subsequently, but first Consider the definition of S
acrifice for a few moments. In fact, the definition is Used as a framework for E
xplaining how Sacrifice happens, and how it allows God. Sacrifice is the Grace-L
ed and effortless releasing or letting-go, or is the Grace-Accomplished and effo
rtless Purification, of that which prevents God from Existing and Operating Thro
ugh the being and life. Re-read and consider the definition for a few moments. N
otice that, like all aspects of The Path, Sacrifice is also by Grace, but does n
ot exclude the follower's passionate yet effortless participation in that Grace.
(I also subsequently Discuss how Sacrifice is effortless.)
In Explaining how Sacrifice happens, and how it allows God, the definition is re
-arranged into two separate ideas. The first discusses how Sacrifice is Grace-Le
d and effortless, and the second explains how Sacrifice is Grace-Accomplished an
d effortless:
a. Sacrifice is the Grace-Led and effortless releasing or letting-go of that whi
ch prevents God from Existing and Operating Through the being and life. So, in s
hort, one aspect of Sacrifice is a Grace-Led and effortless releasing. How is it
Grace-Led?
Over time along The Path, the serious follower begins to intuitively see or feel
the subtle stuff and actions of clinging. He sees or feels the subtle stuff of
clinging which is self-energy, and he sees or feels the subtle actions of clingi
ng. It is rather easy to notice one's gross actions at linging, but seeing or fe
eling the subtle clinging which causes gross-level clinging, is not readily avai
lable to every person. The follower sees or feels his clinging-actions on the su
btle level of self-energy, as attention, and as the entire egoic process which i
ncludes desire. Then, by seeing or feeling his subtle clinging, he can effortles
sly Sacrifice or release it.
However, his insight or feeling into clinging does not arise by his own efforts,
or because he is an intelligent person. His insight or feeling into clinging ar
ises by Grace. His understanding of how to effortlessly Sacrifice or release it,
is also by Grace. God increasingly Reveals to the serious follower, the stuff a
nd actions of his subtle clinging, and how to effortlessly Sacrifice or release
it.
This explains how Sacrifice is Grace-Led. The follower is Led into (or Given) in
sight or feeling the subtle stuff and actions of clinging, and he is also Led in
to (or Given) understanding how to effortlessly Sacrifice or release it. It simp
ly does not matter how bright, intellectually gifted, or accomplished in life an
individual might be; the entire Path is by Grace, including the follower's insi
ght or feeling into subtle clinging, and his understanding of how to effortlessl
y Sacrifice or release it. However, the qualities that do matter, are how passio
nately an individual wants to Realize God, and how sincerely and deeply he is at
tempting to live The Way according to the insight and understanding he currently
 has.
The reader now understands how Sacrifice is Grace-Led. Now, how can it be said t
hat the follower's actions of Grace-Led Sacrifice are effortless? (Remember, do
not let the term "effortless" lead you to think that The Path is a passive, disp
assionate, or lazy way of life. Quite the opposite is true, as is Explained in a
subsequent section.) There are three reasons why Grace-Led Sacrifice is effortl
ess:
1. God Gives The Insight and Understanding - Sacrifice is effortless, simply by
the very fact that the follower is Led into (or Given) insight or feeling the su
btle stuff and actions of clinging; and, simply by the very fact that he is Led
into (or Given) understanding how to Sacrifice it. The follower must not scheme,
manipulate, or exert any ordinary effort to gain insight into clinging, and to
understand how to Sacrifice it. He must merely be sincerely and deeply open to r
ealizing insight and understanding, but by looking to God for insight and unders
tanding, and not to himself. God Gives the insight and understanding, so realizi
ng insight and understanding is effortless for the follower. Only God can Give G
od, as well as insight and understanding into His Way of Freedom, which includes
, but is not limited to, that which needs to be Sacrificed, and how to effortles
sly Sacrifice it.
2. The Very Openness and Willingness To Follow God's Lead Is Effortless - To act
ually follow God's Lead in making a specific Sacrifice (or any action), first re
quires that an individual be open and willing to act according to that Lead. You
cannot carry-through on any specific action (whether natural or Unnatural), at
least not very well, unless you are truly open and willing to do-so. The same pr
inciple is true for Sacrifice, and for all other aspects of The Path; and being
thusly open and willing is effortless. You either are open and willing to follow
God's Lead, or you are not; and that is determined by how deeply you are tired
of your natural state and ways of individuality, selfishness, and suffering, and
by how deeply you understand that you cannot Realize God by your own scheming a
nd efforts. And, being thusly open to God's Lead, and being truly willing to fol
low It, is effortless.
3. The Act of Following God's Lead Is Inherently Effortless - To engage any acti
on in which God is in the Lead, is, in and of itself, effortless. The very spiri
t to follow, and to then carry-through on that in which one is Led, is effortles
s. When the follower gives-over himself and his life into God's Hands, for God t
o Lead, Purify, and Change, he is, within that very act, releasing his self-will
, scheming, manipulation of life within and without, and self-effort, and is rel
ying upon God for his Higher Good and Growth. Such giving-over, release, and rel
iance, includes the very willingness to follow, which then necessarily includes
acting according to God's Lead. All actions conducted from that placeless place
of giving-over, release, and reliance, and which are according to God's Lead and
not according to one's own scheming, manipulation, and self-effort, are inheren
tly effortless. On the other hand, scheming and effort are required to resist Go
d's Lead.
Despite his delusions, the ordinary, religious, or spiritual person is always ac
ting according to his own scheming, manipulation, and self-effort, and is not re
lying upon God for Leading and Help in even ordinary matters. But, the follower
who is under Grace, can also interject his own scheming, manipulation, and self-
effort. He is always being Given that choice, in every moment.
Regardless of the reason, when a follower does not follow God's Lead in Sacrific
e or any other matter, his life is inherently effort-filled. "Following" is effo
rt-filled, or even strained, on four occasions:
a. when the follower forgets to wait on God's Lead which has yet to Come, and un
consciously "runs-ahead", and unconsciously acts according to his own scheming,
manipulation, and self-effort;
b. when he becomes too fearful or anxious to wait on God's Lead which has yet to
Come, and "runs-ahead", and acts according to his own scheming, manipulation, a
nd self-effort;
c. when he forgets to intuitively "watch" or "listen" for God's Lead which is pr
esently being Given, and acts according to his own scheming, manipulation, and s
elf-effort; or,
d. when he consciously resists God's Lead which is presently being Given, in fav
or of acting according to his own scheming, manipulation, and self-effort.
In Grace-Led Sacrifice, the follower is Led into what exactly to Sacrifice, whet
her on subtle or gross levels, and whether within or without. The vigilant follo
wer is always Sacrificing at least part of the stuff of clinging, which is self-
energy as attention, desire, or the entire cocoon. He is also always Sacrificing
a particular subtle act of clinging, which is also self-energy as attention, de
sire, or the entire cocoon. Sacrificing the stuff and act of clinging, may or ma
y not include Sacrificing the specific subtle or gross natural form to which he
clinging. His level of Sacrifice is also ever-deepening, in that it is more-and-
more from his very core. He is Led in what exactly to Sacrifice. He is also intu
itively Shown how to effortlessly make the Sacrifice. He is Given the intuitive
understanding of how to effortlessly Sacrifice, release, or let-go of the stuff
of clinging, as well as a specific act of clinging. In Grace-Led Sacrifice, the
follower is conscious of being Led in what and how to Sacrifice, and he consciou
sly participates in the Sacrifice.
Yet, because of his ongoing and ever-deepening Sacrifice of the stuff and act of
subtle clinging (which may or may not include corresponding gross-level Sacrifi
ces), and because he is always looking to this Present but Other Shore which is
not other-than God, all natural things within and without gradually become non-i
ssues to him. This is true whether they are incoming, outgoing, remaining in pla
ce, or changing in quality or attribute.
The reader now understands how Sacrifice is Grace-Led and effortless. Next, how
Sacrifice is also Grace-Accomplished and effortless is Explored.
b. Sacrifice is the Grace-Accomplished and effortless Purification of that which
prevents God from Existing and Operating Through the being and life. As absolut
ely necessary as it is, Grace-Led Sacrifice nevertheless accounts for only a ver
y small "percentage" of all the subtle stuff and actions of clinging which are R
emoved along The Way. Sacrifice which is Grace-Accomplished accounts for the ove
rwhelming majority of all Purification and Removal of that which prevents God.
What exactly is Grace-Accomplished Sacrifice? Along The Path, all understanding,
all Growth, all Purification, all Change, and The Ultimate Realization of Freed
om, are by Grace. They are by the Hand of God, and not by the follower's schemin
g or efforts. As a part of Grace, God Does the Work of Purifying the being, whic
h is the Removal of all that prevents Him. The serious follower is innocently, b
ut deeply, powerfully, and passionately, submitting to that Grace, and crying-ou
t for God's Guidance, Purification, and Help, which are His Grace.
(However, there are also components, tendencies, and functions of the being whic
h may not require Removal, but which may simply need to be Changed so that they
operate more in accordance with God's Presence and His Way of Freedom. The main
components, tendencies, and functions which may not require Removal, but merely
Change, are of the mind and body. In addition to Purification or Removal, God al
so Does the Work of Making Changes to that which does not require Removal. The C
hanges which He Makes, are those which Bring the mind, body, subtle and gross be
havior, and entire life, into greater accordance with Him. The mere Changes whic
h God Makes are not considered Sacrifices, since nothing is being Removed. There
are also aspects of the being, such as all of one's specific short- and long-te
rm memories, which require neither Removal nor Change, and they are merely Left-
Alone.)
The great majority of Purification or Removal Conducted by God, Occurs without t
he follower's present knowledge, foreknowledge, or conscious participation. The
great majority of Purification is not Grace-Led, and the follower never knows wh
en it is Occurring, and never "sees it coming". Even after it Occurs, the follow
er does not recognize or understand the depth, complexity, and ramifications of
such Purification. He sees only the relatively superficial Changes which have al
ready Occurred in his mental and bodily components, tendencies, and functions. H
e notices that, "Something has [already] Changed.". He is now different in certa
in identifiable ways, and for the Better, and that is about as much as he knows,
or needs to know. It is, however, another bit of evidence that there indeed is
a God, and that God Operates exactly as The Teaching indicates, and that God is
Existing and Operating in his being and life. In other words, it is another conc
rete reason for Faith. Real Faith is not blind, and is not without tangible supp
ortive evidence.
Grace-Accomplished Sacrifice is God's Purification or Removal from the being, of
that which is preventing Him; and, Occurs without the follower's present knowle
dge, foreknowledge, or conscious participation. However, some readers may ask: "
Why is not Grace-Accomplished Sacrifice simply called Purification? Why is it ca
lled Sacrifice at all, since it does not require the follower's knowledge or con
scious participation, and since it is not conscious to him as it is Occurring?".
Two reasons:
1. Grace-Accomplished Sacrifice Is Still A Letting-Go For The Follower - From th
e follower's perspective, Grace-Accomplished Sacrifice is still a releasing or l
etting-go of his stuff and ways which prevent God. However, it is God which is D
oing all the Releasing or Letting-Go for him. For the follower, such Purificatio
n is, nevertheless, a Sacrifice, because it is some of his stuff and ways which
prevent God that are being Released, and that are being Released or Let-Go for h
im by God. The result of Grace-Accomplished Sacrifice is the same as if it were
Grace-Led Sacrifice: the stuff and ways of egoity which prevent God, are no long
er in the way of Him. If the follower's being were not allowing and thus involve
d in Grace-Accomplished Sacrifice, we could simply call it Purification.
2. It Is A Sacrifice To Allow God To Do His Work - Prior to, and even during, th
e moment of a Grace-Accomplished Sacrifice, the follower has and is making a Sac
rifice. At least to some degree, he has already Sacrificed, and is even now Sacr
ificing, his scheming, control, and self-effort regarding his own Growth. The fo
llower has already submitted to God to some degree, and is continually submittin
g to God, for Grace-Accomplished Sacrifices to be Made for him. Of course, the f
ollower is not making a Grace-Accomplished Sacrifice (that is God's Work), but h
e is also not divorced from Grace-Accomplished Sacrifice: it is a matter of unde
rstanding that it is by Grace, but that it also requires the follower's full, vo
luntary, deep, powerful, passionate, and continual submission to that Grace. The
Sacrifice of scheming, control, and self-effort may not be a "direct target" of
the Grace-Accomplished Sacrifice, but the follower's Sacrifice of scheming, con
trol, and self-effort is required to invite and allow God to Do His Work of Grac
e-Accomplished Sacrifice. So, there is a form of conscious participation for the
follower in Grace-Accomplished Sacrifice, but his participation is only indirec
tly related to Grace-Accomplished Sacrifice. He does not consciously and directl
y participate in a Grace-Accomplished Sacrifice. If the follower's conscious and
Sacrificial submission to Grace were not an absolute requirement for Grace-Acco
mplished Sacrifice to Occur, we could call it simply Purification.
By its very Nature, Grace-Accomplished Sacrifice is effortless for the follower.
God is Doing all the Work, and the follower is already allowing it.
The reader now understands how Sacrifice happens: how it is both Grace-Led and G
race-Accomplished. He also understands how Sacrifice is effortless when God's Le
ad is followed, and how it is effortless when God is invited and allowed to Acco
mplish His Work of Purification.
Even though most Sacrifice is Grace-Accomplished, the serious follower will not
fool himself into thinking that he need not follow Grace-Led Sacrifices. He must
always be vigilant, in every moment, to consciously recognize and follow God's
Lead when it is Given. Participation in Grace-Led Sacrifices not only clears-awa
y some of the stuff and ways that are preventing God, but God also uses them to
Teach the follower how to live in greater accordance with Him and His Way of Rad
iant Freedom. A single thread of egoity can be enough to prevent Perfect Freedom
from being Realized.
The primary difference between the two forms of Sacrifice, is that Grace-Led Sac
rifice requires the follower's understanding, and his direct participation, whil
e Grace-Accomplished Sacrifice does not require either one. However, the end-res
ult of both Grace-Led and Grace-Accomplished Sacrifice is the same: that which w
as preventing God is no longer preventing Him.
In understanding both types of Sacrifice, the reader understands how Sacrifice h
appens. We can now consider more about how Sacrifice allows God.
The principles of how Sacrifice allows God are quite simple, and are easily unde
rstood at least conceptually. From the follower's perspective, he is effortlessl
y releasing or letting-go of the stuff and ways of clinging, which, in and of it
self, allows God. The stuff and ways of clinging are barriers to God, and releas
ing them allows God. The stuff of clinging is self-energy, which pervades the mi
nd and body within, and encompasses them without, and has a cocoon-like shape ex
ternally. Part of the cocoon of self-energy assumes the specific forms of attent
ion and desire. The ways of clinging include the continual implosion of the enti
re cocoon of self-energy, which is always deflating in and around the body. Clin
ging is also enacted by attention and desire, which are merely specific forms an
d functions of self-energy.
The continual implosion and contraction of the entire cocoon (or secondary layer
) of self-energy, is the ongoing subtle action of an individual in clinging-to a
nd protecting himself. (In this context, "himself" is ego, mind, and body.) The
more-localized forms and functions of self-energy as attention and desire, are a
part of his ongoing action of clinging to himself, but they are also his ongoin
g action of clinging to all that is not self but which he uses to feed self. Att
ention and desire are used in clinging to oneself, but are also the agents of cl
inging to the non-self, external forms which are used to feed self.
Sacrifice is the releasing or letting-go of the stuff and actions of clinging, a
nd which are the barriers to God. The more the stuff and actions of clinging are
let-go, the more room that is available for God to Rush-In, and to Spring-Forth
and Radiate from within. The less stuff and actions of thee, the more room that
is available for Me.
The body is not an impediment to Freedom, as shown by the very existence of the
Incarnation. The subtle stuff and actions of clinging are the barrier. But, the
body can be used to enact on gross-levels, the clinging which is already occurri
ng on subtle levels.
In addition to the sheer fact that Sacrifice releases or removes the concrete ba
rriers to God and allows Him, there are three more roles of Sacrifice along The
Way to Freedom:
1. Greater Qualitative-Accordance - The mind, heart, and body of the ordinary, r
eligious, or spiritual person, are full of the subtle stuff of self, which is se
lf-energy. The specific qualities of self-energy include a low, negative vibrati
on, as well as disturbance. The general quality of self-energy is suffering. The
refore, the general quality of you and every one you meet, is suffering. On the
other hand, the Pure Energy-Stuff of God is Beyond vibration, and is Absolute Bl
iss and Peace.
However, regardless of their delusions, spiritual-types never realize the Bliss
of God. They mistake a mere stimulation of self-energy for the Bliss of God, and
their peace is nothing but the lifelessness of withdrawal. Even the being of th
e most serious and radical follower will not experience the total Bliss and Peac
e of God prior to Ego-Death. But, the follower with understanding does not over-
estimate himself, as do the thousands of spiritual seekers, teachers, masters, a
nd gurus. Remember, the subtle stuff of you (self-energy) can never be in qualit
ative-accordance with God. Only the mind, peripheral nervous system, and physica
l body can come into complete qualitative-accordance with God, and that is only
upon Incarnation. Moving, changing, stimulating, calming, or withdrawing self-en
ergy can never bring self-energy into qualitative-accordance with God. Self-ener
gy must go.
So, it is obvious how Sacrifice brings the being into greater qualitative-accord
ance with God. Sacrifice automatically releases the subtle stuff which is not in
qualitative-accordance with God, and God Purifies or Burns it away. And, the le
ss of the stuff which is not in qualitative-accordance with God, the more room i
s allowed for the Qualities of God. The stuff which is not in qualitative-accord
ance with God is self-energy, and not the brain, peripheral nervous system, or p
hysical body.
However, to release the activity of clinging, is to automatically release the st
uff of clinging which is self-energy. Conversely, to release the stuff of clingi
ng, is to automatically release the activity of clinging. But, regardless of how
it is accomplished, the degree that one releases clinging and self-energy, is t
he degree that room is made for God's Presence to Exist and Operate in the being
and life. With his release or letting-go, the follower may notice that a propor
tional amount of his secondary suffering has diminished. He may simply "feel bet
ter", and may notice the first inklings of the Peace of God. He may also feel a
certain sense of relief, as the implosion and inward-press of the secondary laye
r of self-energy is released to various degrees. However, he will not be Perfect
ly Blissful, because he is still alive as the ego, which is the greatest barrier
to God. He will also not be Perfectly Peaceful for the same reason, and because
the impulses of the ego are still operating, and which are far from Peaceful. Y
et, the radical follower is in the greatest state of qualitative-accordance poss
ible, while still alive as an individual.
From that position, he can more-easily see when he is creating much of the stuff
which is not in greater qualitative-accordance with God. Such comparison of his
stuff and Mine is indispensable along The Way. Without intuiting Purity, the fo
llower will never see or feel his own impurity which requires Sacrifice.
2. Greater Functional-Accordance - Life is motion and activity. Even when physic
ally immobile, you are always functioning and in motion on the subtle level of s
elf-energy. The entire cocoon of self-energy, and its specific forms and functio
ns of attention, desire, and the entire egoic process, are always in motion. For
the ordinary, religious, or spiritual person, that function and motion is that
of clinging, implosion, pulling-in, taking, selfishness, and self-absorption. He
is in a constant motion of collapse in and upon himself. He is a clinging and s
ucking machine, and his switch is always on. He is always looking, grabbing, tak
ing, and applying to himself. He is always having an experience.
Even the serious follower occasionally does the same, but, for him, the tide is
turning. A new habit is beginning to take-root. He is learning the Way of Freedo
m, and it is becoming a part of him. He is beginning to function very differentl
y from the ordinary, religious, and spiritual person; but not only differently,
but exactly opposite. His mind, heart, and body are becoming Converted.
He is being Converted from the natural life, which is nothing but clinging, taki
ng, and personal experience. Instead of only clinging, taking, and experience, t
he serious follower who is under Grace is living a life of ever-deepening Sacrif
ice, on both subtle and gross levels. Instead of only clinging, implosion, and i
nward-pulling, the entire cocoon of self-energy, and all its specific forms and
functions, are being increasingly and effortlessly released, and are falling-awa
y from the being in a form of gentle radiance. He is being Converted from a life
of implosion and self-feeding, to that of greater radiance and freedom. Remembe
r, however, that such Conversion is not God-Realization, because, until Ego-Deat
h or The Great Change, individuality is still alive. However, Conversion does si
gnal the change from the solely natural life, to the Unnatural life.
He is loosening his grip on himself, and on all that he uses to protect and feed
self. His clinging to himself, his mind, and his body, is weakening. He is also
better able to freely give and freely receive all externals.
He usually functions exactly opposite to the typical person. But, he is not mere
ly seeking to be contrary to humanity, but, in his subtle and gross actions, he
is seeking to be in greater functional-accordance with God. It does not matter m
uch to him how humanity is functioning; he only knows he wants to Realize Freedo
m at all costs.
On the subtle level of self-energy and function, the entire cocoon of self-energ
y, and all its specific forms and functions, are being increasingly and effortle
ssly released, and are falling-away from the being in a form of gentle radiance.
However, unless that which is occurring on subtle levels is reflected in gross-
level ways and actions, the subtle-level greater functional-accordance will not
last very long. You cannot separate the function of the within, from the functio
n of the without: they must correlate, so one will eventually come into resonanc
e with the other. So, how does the follower live in gross-level, physical ways?
If he is not feeding and fulfilling himself as frequently or as powerfully on bo
th subtle and gross levels, then what exactly does he do all day, and how does h
e do it?
The Path of Freedom is lived in the very midst of one's ordinary life. So, as wi
th most other healthy and productive people, much of the follower's day is spent
in fulfilling professional and domestic responsibilities. During those times of
the day, it is not as important what he does, as how he does it. Assuming his w
ork and activities are moral and ethical, then the "what" of his day is not near
ly as important as the "how". (If you pay attention to your God-Created conscien
ce, rather than suppress it for egoic gain, you will know that which is moral an
d ethical.)
So, how does he live while fulfilling his duties at work and home? Even in the m
idst of his professional and domestic duties, he is a giver, he is a servant. At
work, he is getting paid for doing his job, but he behaves and interacts with h
is co-workers and clients as their servant, as one who is there to help others,
and not to just suck all he can from the business and others, while also countin
g the hours and minutes until he can go home. His turnabout in gross-level behav
ioral-orientation, is based in the Conversion which is already occurring on subt
le levels. He is giving and giving-over on the subtle level, so that is reflecte
d on the gross level. He is simply allowing his physical demeanor, actions, and
interactions to come into greater functional-accordance with that which is occur
ring on the level of self-energy. Instead of only being a taker, he is also beco
ming a giver; and both are becoming equally easy. Instead of only being a black-
hole or vacuum cleaner of egoity, he is becoming as a radiant sun, giving light,
help, hope, and encouragement to those who he encounters, even in the most ordi
nary of circumstances and moments. A generally-Sacrificial orientation and motio
n on subtle levels, is necessarily reflected in gross-level appearance, behavior
, and interactions. A beautiful moment of God need not even have outward mention
His Name, but the Sacrificial life of Love and service will be reflected on the
gross level, and even in the most ordinary of daily circumstances. The Presence
 of God is there Pervading space and form, and His Silence Overshadows the many
sounds, and His Light shows The Way.
This leads directly to the notion of Sacrificial service. In Addressing the idea
, a common misconception first requires correction. Most spiritual-types have he
ard an idea to the effect that, "Service is a way to Realize God.". However, tha
t belief is false. There are two reasons why it is simply not true:
a. You cannot serve your way into Realization, because any scheming and effort y
ou employ to Realize God, simply turns-away and shuts-out the very God you seek
to Realize. This principle includes the scheming and effort to serve, which is e
xpressed by, "I can Realize God by serving others. I only need to find the means
with which to serve, and the people or causes to serve.".
Even though it may not be your conscious intention, your scheming is a Communica
tion to God which says, "I can figure it out myself. I can just serve my way int
o Realization, and I do not need Your Grace, Lead, Purification, and Change.". B
y your scheming, even your scheming to serve, you are relying on self, and not o
n God. In Response to your choice of self-reliance, God keeps His Hands off you
and your life. By your scheming, you are turning-away God. He Gives you the free
dom to choose His Help or not.
Also, your effort to find people or causes to serve, simply shuts-out God's Pres
ence. In fact, all effort is nothing but clinging, and all clinging shuts-out Go
d. Effort and clinging are synonymous. So, all effort shuts-out God. By your eff
orts to serve (so that you can Realize God), you are seeking and becoming attach
ed to the people or causes that you (erroneously) think are your means to Realiz
ation. However, by seeking and becoming attached to any person, thing, or place
of form for any reason, you are simply further reinforcing the cocoon of self-en
ergy.
The activity of scheming may contain ideas and plans that are either of your own
creation, or that are God-Given, or that are both. But, the very motion and act
ivity of scheming is also, in and of itself, effort. The subtle and gross action
s of seeking, and clinging to, the people and causes which you want to serve, ar
e effort. However, the egoically-compelled scheming which precedes and directs t
he seeking and clinging, is also effort. Therefore, scheming, effort, and clingi
ng are synonymous: they are all exertion.
You cannot serve your way into Realization, because the scheming and effort to s
erve turns-away and shut-outs God. However, service is a necessary part of The P
ath, but is a mere by-product of truly living a life of Sacrifice even when alon
e.
God's Design, and His Way of Freedom, never contain contradictory facts, ideas,
or principles. God Provides The Way to Freedom, as detailed throughout The Teach
ing. A fundamental principle of The Path is Sacrifice, which is the opposite of
scheming, effort, and clinging. Therefore, God's Way cannot possibly include any
form or level of scheming, effort, or clinging. This includes the scheming, eff
ort, and clinging inherent within conducting a life of service "so that you can
Realize God".
Freedom is primarily by Grace, and not by your own scheming, efforts, or clingin
g. Whether alone or with others, the follower effortlessly and increasingly live
s according to his Grace-Given understanding of the non-clinging Way of Sacrific
e and Freedom, and participates in God's Presence and Lead. Part of his particip
ation is subtle and gross Sacrifice. He does not run-ahead, lag-behind, ignore,
or turn-away God's Lead by resorting to his own scheming, and does not shut-out
God's Presence by employing his own efforts. The Sacrificial service which is a
mere by-product of living the Way to Freedom, and is an effortless action which
is already in greater functional accordance with God, and is not a scheming-led
and effort-filled means to get into accordance with God. The follower was alread
y in greater functional-accordance, even before the moment of service. Service i
s a mere expression of his already-occurring greater functional-accordance.
The proper attitude toward service is this: be truly willing to Sacrificially se
rve others, and then act on that willingness when the opportunity is Presented,
yet without seeking people or causes to serve. Read that again. Sacrificial serv
ice includes, but is not limited to, Sacrificially serving others with one's mon
ey, resources, time, and talents. Sacrificial service means giving money and tim
e beyond the mere leftovers, and not only when it is convenient, and doing it wi
thout thought of reward or repayment.
b. So, the scheming and effort to Realize God through service, shuts-out the ver
y God you seek to Realize. Now, this is the second reason why you cannot serve y
our way into God-Realization. The true and deep willingness to Sacrificially ser
ve, is far from being all that is necessary for the Realization of Freedom. Serv
ice is not a means to Realize God. Yet, service cannot be excluded from The Path
. Service is an incidental yet necessary part of The Path to Freedom. Because se
rvice is merely an incidental by-product of The Path, it is not Taught as a fund
amental aspect of The Way. Inviting and allowing is study, Meeting, and attempti
ng. And, attempting is Sacrifice, Faith, and Prayer. Service is merely a functio
nal by-product of the life of Sacrifice, and is not listed as a basic component
of attempting. The serious follower is always living Sacrificially, Faithfully,
and Prayerfully, yet he may not always be serving others.
To say that service is necessary, is not to imply that service is a means to Rea
lize God. The necessity of service is best represented by the fact that it is ne
cessary that the follower be truly and deeply willing to serve Sacrificially, an
d that he act upon that willingness in concrete ways when the opportunity is Pre
sented. It is not necessary that the follower continually serve others, but it i
s crucial that he is always willing to serve, and that he act on that willingnes
s when Led to do-so.
Some spiritual-types try to live a life of service, with the hope that, by doing
-so, they will eventually Realize God, either now, or "in the afterlife", or "in
another lifetime". For the sake of a more-realistic discussion, we will confine
our consideration to the (hypothetical) sufficiency of service for Realizing Go
d in the present life (not that there exists any other life), and, therefore, to
the (false) spiritual idea that, "Living a life of service is sufficient for on
e to Realize God now, in this lifetime.".
An individual can live a life of service, even a form of service that seems Sacr
ificial on the surface with money and time. Yet, unless that life of service is
a mere incidental by-product of the total and from-the-core life of inviting and
allowing, and is a life that is appropriate for him according to God's Lead, th
at person will never Realize God. The service may be wonderful, and may be very
helpful to many people, and may be from purity of heart, but it is not realistic
to think that a life of only service, regardless of how apparently sincere, nob
le, and Sacrificial, will lead one to God-Realization. (For example, Mother Tere
sa lived an exemplary life of compassion and service, but, during her long life,
she was never close to Realization. This example is not to devalue her wonderfu
l work in any way, for she brightened and helped the hopeless lives of millions,
but, I mention her because most readers know of her, and to thereby illustrate
that service is neither a means to Realization, nor all that is required for Rea
lization. The world could use many more beacons of caring and service such as Mo
ther Teresa, but when considering the extreme and pervasive requirements for God
-Realization, we must be honest in recognizing the insufficiency of even the gra
ndest and sincerest of service, including that of Mother Teresa.)
Study, Meeting, and attempting (which is Sacrifice, Faith, and Prayer) are absol
utely crucial for one to realistically expect to Realize God, and any superficia
l activity, including service, must be conducted from that subtle and placeless
place of inviting and allowing, which is intuitive understanding. Moreover, all
superficial activities, and not just service, can be viewed as "incidental by-pr
oducts" of The Path, because those are merely the external circumstances in whic
h the follower happens to be attempting to allow The Way from his very core to t
he without. For the true follower, the subtle and internal-to-external living of
The Way is prior, and fundamental, to all else. The actual living of The Path i
s internal, subtle, deep, and yet radiates from the core within, to the immR> te
and infinite without. The particular gross-level external circumstances in whic
h the follower happens to be at any given moment, and his gross-level activities
, are often irrelevant to his ongoing, internal-to-external, subtle, yet powerfu
l life of Sacrifice, Faith, and Prayer. That is why service is far from being al
l that is necessary for the Realization of Freedom.
To live a life of inviting and allowing, while also scheming, seeking, and effor
ting ways to serve, is to make a profound error. But, seeking Realization throug
h only living a life of service, is to make another tremendous mistake.
Regardless of how seemingly-Sacrificial, no superficial service, in and of itsel
f, will allow God. First, there must be God to allow, which Occurs only during a
nd after Meeting with a True Incarnation. Next, gross-level Sacrifice must usual
ly be accompanied by the Sacrifice of the corresponding subtle clinging. But, wi
thout God, and without His Grace-Given intuitive insight into the mechanics of c
linging and selfishness, it is extremely unlikely that the subtler, from-the-cor
e, corresponding Sacrifice is occurring, even during gross-level Sacrificial ser
vice. Going through the motions on the gross level, is not necessarily accompani
ed or led by a corresponding subtle action.
However, even though very unusual, it is possible for one to allow God without s
ubtle insight into clinging, but only if Grace has been Given in Meeting, and on
ly if a very meaningful and substantial Sacrifice is made on a gross-level. A gr
oss-level object of Sacrifice is considered meaningful and substantial, if it is
imbued with an extreme degree of subtle clinging, even if that powerful subtle
clinging is unconscious to the follower. In any case, there must first be the Go
d to allow.
Service is not a means to Realization, nor is it all that is required for Realiz
ation. Subtle Sacrifice is required, as well as study, Meeting, and the other tw
o elements of attempting which are Faith and Prayer.
As Stated before the above two sections which explain why service is not a way t
o Realize God: A generally-Sacrificial orientation and motion on subtle levels,
is necessarily reflected in gross-level appearance, behavior, and interactions.
How will that subtle-level Sacrifice look on the gross level of bodily appearanc
e? The follower with deep understanding, and whose heart is being Converted into
a radiant motion and giving-orientation, approaches every circumstance as a hum
ble servant. His speech reflects his subtle life of Sacrifice. He spontaneously
and effortlessly speaks in a kind manner, and does not generate the phony, repre
ssed breathy-tone exhibited by many spiritual-types. He speaks effortlessly, gen
tly, and from-the-heart, but is not gushing with syrup. The specific words and s
entences he chooses to express, are not caustic or biting. His bodily appearance
also reflects his subtle Sacrifice and giving-orientation, and implies that he
is willing and available to serve, even when sitting still, and even when alone.
His humble yet un-withdrawn appearance is not contrived as with the fearful, ar
rogant, and imploded spiritual-type, but is based in his prior Sacrifice of vani
ty, and in his understanding of his small and temporary place in God's infinite
and eternal universe. Another reason he may spontaneously appear humble yet un-w
ithdrawn, is because, in his heart, he is always bowing before his Lord and Crea
tor, and is always giving himself over Into That. Withdrawal and self-Sacrifice
cannot coexist.
Now, how will that subtle-level Sacrifice look on the gross level of bodily beha
vior and interactions? His genuine appearance is as a kind, humble, yet upright
servant, and his heartfelt physical behavior and interactions are also that of a
servant. When the opportunities are Presented, he serves others in real practic
al and Sacrificial ways, using his money, resources, time, and talents. (Remembe
r, we are discussing the attempting of Sacrifice, and how clinging is one of the
greatest barriers to God, and the three other reasons why Sacrifice is necessar
y, and how to live in greater functional-accordance with the intuitive understan
ding of Sacrifice and clinging. Service is one way the follower finds himself sp
ontaneously living in greater functional-accordance with the internal-to-externa
l understanding and practice of Sacrifice.)
For the beginner, learning to give Sacrificially of his money and time, and to m
ake that a consistent part of the way he lives, or is truly willing to live, are
the greatest hurdles to cross on The Path to Freedom. Why is the Sacrificial gi
ving of money and time so hard to master, and to practice consistently?
Almost every individual on the planet, including the reader, clings to money and
time far more than any other inanimate object. Regardless of any ignorance or d
elusions you may harbor about your "freedom" with your money and time, you in fa
ct cling mightily to money, and your time is used exclusively, and directly or i
ndirectly, for your own self-feeding and gratification. You are not "a very givi
ng person", in spite of that which you would like to believe about yourself. To
give Sacrificially of money and time, is impossible or extremely difficult for y
ou. You can fairly easily give the crumbs and leftovers, but to give generously
and Sacrificially is quite another matter, except perhaps to your own family or
"loved" ones, or except when expecting some form of repayment or reward. However
, giving to your own family or "loved" ones, and giving while expecting some for
m of repayment or reward, are not examples of the Sacrificial giving of which I
Teach. (I am not Suggesting to not give to your family or "loved" ones, because
almost all gross-level giving is good. But, can you give Sacrificially to others
who are beyond your own intimate circle of relationships, and with whom you are
not so personally "close"?)
So, why is the Sacrificial giving of money so hard to master, and to practice co
nsistently? Because, in civilized societies, all three of your egoic needs - sur
vival, pleasure, and vanity - are met by way of money, and by access to the thin
gs only money can buy. In more-civilized countries, without access to any money
whatsoever, and without access to the things only money can buy, you will not su
rvive for very long, and, before death, your pleasure needs will not be met, and
your vanity will certainly suffer. Without money, you would die, and, before th
at event, your pleasure and vanity needs would not be met. You are mightily inve
sted in, and clinging to, that which meets your three egoic needs, and money is,
by far, the most powerful means of meeting your needs. Therefore, money is your
very life, and literally means far more than anything to you, because it provid
es everything to you. That is why the Sacrificial giving of money is so hard to
master, especially when the life is only about self-feeding and self-protection.
There may be people, and other things or places, which you "value" very much, b
ut money is at the top, or very near the top, of your list of "greatest external
loves".
However, your own survival is almost always your highest priority. You typically
fear death above all else, and you presume that, if you give money Sacrificiall
y, then you will die. You may, or may not, have had the conscious thought that,
"I will die without money.", but the idea is, nevertheless, the assumption on wh
ich you operate. In addition to fearing death, you also fear lesser deprivations
, discomforts, and inconveniences, which is another reason why you do not give m
oney Sacrificially.
Your Faithlessness is another reason you cannot give Sacrificially. Yet, as the
reader discovers later in this Writing, it is impossible to live Sacrificially w
ithout living by real Faith, and it is impossible to have real Faith without liv
ing Sacrificially.
In brief summary, how exactly does the giving of money, relate to Sacrifice, ser
vice, and living in greater functional-accordance? You cling to money more than
any other object, and, for some, more than any other person or thing of form. To
learn to give Sacrificially of your money, and to make that a part of the way y
ou live, is to also be relieved of much clinging; and to be relieved of much cli
nging, is to proportionally allow God. Service with money is a practical and gro
ss-level way to enact, and strengthen, a genuinely freer orientation with money.
Also, to function as a giver, as a servant, or to at least be genuinely willing
to do-so, is to automatically function in greater accordance with God's Presenc
e and His Way of Freedom. Ultimately, to learn to give Sacrificially of money, i
s to also give-up much of your fear of death.
The Sacrificial giving of money is one of the greatest hurdles for beginners to
cross. The Sacrificial giving of time is another great hurdle. How exactly does
the giving of time, relate to Sacrifice, service, and living in greater function
al-accordance? In this context, I am not Talking about the sense of time you cre
ate in your mind. Time is not an objective reality, or external object, which ca
n be observed, held, and Sacrificed. By your clinging to nature, you create the
sense of time in your own mind. By your clinging, you also shut-out That which i
s Timeless, and which is the Present yet Eternal Moment. (A clock, with its divi
sions and sequencing of the always-Present yet Eternal Moment of God, is merely
a man-made, external representation of that which man is creating in his mind. M
ore is Said about the mind-generated illusion of time, under Foundational Princi
ple Five.) However, the idea of time is Used relative to Sacrifice, to indicate
the amount of one's daily involvements and activities that are either for the so
le purpose of self-feeding, or that are a reflection of self-Transcendence, or t
hat are for the ultimate purpose of self-Transcendence. (More is Said about the
real motivation or purpose for your life, under Foundational Principle Six. But,
for now: Is your real motivation in life purely that of self-feeding, or Realiz
ing God, or both? Even the most serious seeker must admit that, at best, both se
lf-feeding and Realizing God, are his motivations or purposes in life.)
Like money, to give Sacrificially of your time, is not a necessity for Growth, a
nd neither is it all that is required. But, also like money, the follower must d
evelop a true willingness to give Sacrificially of his time in the service of ot
hers, and must act upon that willingness when the opportunity is Presented. He m
ust be willing to go out of "his" way for others, or to do that which is inconve
nient, or which does not fit into "his" schedule, or which seems inefficient, or
which takes time from his self-feeding. Then, he must act upon that willingness
when God Presents him with a real opportunity to do-so, even when he just does
not "feel like it" (excluding times of moderate, serious, or incapacitating illn
ess, where rest or immobilization is needed).
The following two summary paragraphs regarding service, are very important to re
member: Do not seek-out people, places, needs, and causes to serve, but neither
avoid them. Any moment, and most any circumstance, can be a moment of self-Trans
cendence. Be responsible in your ordinary life, and take-care of ordinary bodily
needs, but do not powerfully self-feed and self-fulfill. The Path is lived in t
he very midst of all your ordinary life, work, home, and responsibilities. The D
iscussion of service is not to minimize the value of the great majority of your
day, when you may not be directly serving others, or when you are alone. Each an
d every moment is the Moment of God, and is a possible moment of Sacrificing you
r clinging, and Faithfully giving yourself over Into God. Each and every moment
is equally valuable for moving forward on The Path to Freedom. By its very Natur
e, God's Way of Freedom cannot include binding you to other people, or to any pa
rticular form or situation, whether for service, or for any other reason. God's
Way of Freedom is never contradictory. God does not Create a "Higher" form of cl
inging. Neither can Realizing Freedom be a "Higher" purpose or justification for
clinging. You cannot Realize Freedom, through any form of clinging.
Regardless of your specific professional and domestic labors during a day or wee
k, and regardless as to whether those activities appear service-oriented or not
on the surface, be not attached to the fruits of your labor. And what are the fr
uits of your labor? Your money, your "free" time, and all the changes and improv
ements you made to your life within and without. Be willing to give Sacrificiall
y of all the fruits of your labor, and act upon that willingness in the service
of others, when you are Presented with the opportunities. However, do not be ave
rse to receiving, and receive with a heart of genuine gratitude.
Living in greater functional-accordance on gross levels, hinges upon the subtle
Conversion of the mind, heart, and entire being. The follower is living in great
er functional-accordance on subtle levels, and his more-radiant orientation is m
erely and spontaneously reflected in his gross-level appearance, behavior, and i
nteractions. On subtle and gross levels, he is being Converted from the implosiv
e and selfish life of clinging, to that of greater freedom and radiance, on his
Way to Beingness.
Sacrifice is the opposite of clinging, and is necessary for the Overcoming of cl
inging. Sacrifice, or the release of clinging, allows room for God. The less of
thee, the more of Me. However, Sacrifice is also necessary for living in greater
qualitative-accordance with God, as well as for living in greater functional-ac
cordance with Him. Sacrifice is the release of clinging, and Sacrifice automatic
ally releases the qualities and functions which are not in greater accordance wi
th God. The State of God is Formless Infinity, and the Presence of God is Formle
ss Freedom. To attempt to effortlessly Sacrifice your clinging to all form, whet
her alone or with others, is to live a freer and more-radiant life, which is aut
omatically in greater accordance with God. To live Sacrificially, is to cease pr
otecting and feeding the state and life of individuality. On the other hand, to
live the ordinary, religious, or spiritual life of implosion, clinging, and taki
ng-only, is to not live in greater functional-accordance with the State, Presenc
e, and Way of God, and is to feed and protect your separate existence. To Realiz
e God, you must first be God-like, on both subtle and gross levels of quality an
d function.
Yet, there is one more reason why the life of Sacrifice is necessary along The W
ay to Freedom. Sacrifice is necessary, simply because it is part of God's Metaph
ysical Law of Life, and the follower must attempt to satisfy that Law, if he is
to Grow profoundly. And, Sacrifice is one of the necessary means to satisfy the
Law.
3. God's Metaphysical Law of Life - In the previous Discussions of Sacrifice, we
have talked in terms of the sheer mechanics of clinging, and how it prevents Go
d; also how Sacrifice, or the mechanical release of clinging, allows or makes ro
om for God. We have also considered how Sacrifice spontaneously, yet also mechan
ically, brings the entire being into greater qualitative- and functional-accorda
nce with God. In short, Sacrifice satisfies many of the sheer mechanics of The H
igher Life. If you Sacrifice clinging, you automatically allow or make room for
God, and you spontaneously live in greater qualitative- and functional-accordanc
e with Him. Those are some of the sheer cause and effect mechanics of The Path:
if you do "a", then "b" happens.
However, The Path to Freedom is not merely mechanical. It is much richer, and mu
ch fuller of heart and Life, than any dry consideration of mechanics and methodo
logy. The Path is not a mere method, technique, or practice; it is a relationshi
p to God. It is not a self-help course; it is by Grace. It does not include havi
ng a therapist, or a spiritual teacher, master, or guru; only God can Give God.
You have done all those and more, and yet, you are still seeking. You have tried
methods, techniques, practices, therapists, teachers, masters, and gurus; and y
et, you are reading this Work. You may be glad that The Path is not merely mecha
nical, and does not include all the people, endeavors, and practices which have
already failed you. (There has been nothing wrong with you in your years of seek
ing, and you have not failed. It is the teachers, ministers, masters, and gurus,
and their teachings, paths, and practices, which have been utterly wrong, and w
hich have failed you. They come in My Name, and yet I Know them not. They give n
either Me nor My one Way. They are truly wolves in sheep's clothing, either by t
heir own ignorance, or by their own delusion, or by their own intention and desi
gn. It is ironic that those who claim to be messengers and servants of Truth, ac
tually take seekers even further away from God, rather than bringing them closer
to Him. Religion and spirituality make people insane. Only God can Give God, an
d all else merely reinforces limitation and suffering.)
In this section, we are discussing God's Metaphysical Law of Life, and why that
Law requires a life of Sacrifice if one is serious about Growth. First, however,
a common misunderstanding of the idea of "law" requires clarification. The noti
on of "law" is typically not well-received. Most people do not usually feel inde
pendent, light-hearted, and glad when deeply considering "the law". The notion o
f "the law" typically conjures-up conscious or unconscious thoughts of unyieldin
g and uncaring authority figures, loss of freedom and independence, unreasonable
and frustrating restrictions on personal behavior, and harsh or painful punishm
ent for disobedience. Accompanying those thoughts may even be feelings of unusua
l fear, oppression, frustration, anger, heaviness, and sadness. However, God's L
aw is in no way similar to ordinary man-made laws, or the laws of karma.
The natural physical sciences, and karmic operations, are replete with laws or p
rinciples, and so is the Unnatural Metaphysical Science of God. By definition, l
aws or principles never change, for, if they did change, they would cease to be
laws or principles. The "law" of gravity is termed a "law", simply because the p
hysics, causes, and effects of gravity never change, and not because there is an
oppressive "gravity authority figure" sternly standing-watch over all objects i
n space, and punishing those who dare disobey the law of gravity, and rewarding
those who obey. The term "Law" is simply appropriate when considering the Unchan
ging Nature of God's Operations, and His Consistent Ways of Responding to, and W
orking In, the beings and lives of followers. The idea of "Law" is not to imply
that God is Authoritarian and Harsh, but is simply indicating that His Operation
s are Unchanging and Consistent. To discuss God's Law, is to simply discuss the
Unchanging Ways He Responds to, and Works In, the beings and lives of His follow
ers, and all others who encounter Him via the Incarnation. (This is precisely wh
y The Path to Freedom never changes, and why every follower's journey along The
Path is essentially identical: study [or deep consideration of The Teaching], Me
eting with the Form of the Incarnation, and attempting [which is Sacrifice, Fait
h, and Prayer]. Prior to Incarnation, the Person of every Incarnation throughout
time, has journeyed the very same Path. All paths do not lead to God, because G
od, and His Law, Responses, and Operations, never change, and do not bend to fit
the resistance, whims, or silliness of man. There is one God, and one Path to H
im, because it is the one God which Determines and Conducts The Path.)
As an aside: The reader will also frequently find in The Teaching, references to
"more-Lawful living", or regarding a follower who is "living more-Lawfully". To
say that a follower is "living more-Lawfully", is simply indicating that he is
living in some degree of accordance with God's Unchanging Law and Operations by
fulfilling, to that degree, the Requirements for Realization as Determined by Go
d's Law. The serious follower lives more-Lawfully, and fulfills the Unchanging R
equirements for Realization, by participating in, and living in ever-increasing
accordance with, God's one Way of Freedom. In one sense, The Teaching is a perfe
ct portrayal of God's Law; and living The Path as Given in The Teaching is the a
biding by, and living in accordance with, that Law.
Regardless of the number of words I Speak and pages I Write, The Teaching is con
sistent, because it is a direct reflection of God's Unchanging State, Presence,
Laws, and Operations. However, the Spoken and Written Teaching is not merely a p
ortrayal or reflection of God, but it is God Communicating directly to you, with
out an intermediary or filter. The Incarnation is not a "channel" for God, but i
s God Itself.
Yet, in addition to God's Unchangingness and Consistency, there is another relat
ed reason why the term God's "Law" is appropriate. This other implication of the
term "Law", is based on the above fundamental principle that God, and the Way H
e Responds and Operates, are Unchanging. So, what is that other implication? God
's "Law" also indicates that, from one very broad perspective, God does Respond
and Operate in a Consistent and cause-effect Manner, yet not mechanically, and n
ot in kind, as do scientific and karmic law. Even though, from one very broad pe
rspective, God's Law can be characterized as "cause-effect" like physical scienc
e and karma, it does not Operate on the principle that, "For every action, there
is an equal and opposite reaction.". Unlike karma, God's Law does not return to
the follower that which he has sown. Also, the specific Responsive Operations o
f God cannot be expressed by, "If you do 'a', then 'b' will happen.". However, i
n general principle, God's Responses and Operations can be expressed by, "If you
do 'a', then God will Do 'b'.". That truth is Explained subsequently.
An elaborate discussion of the common idea and applications of a "law" or "princ
iple" is not appropriate in this Writing. But, before we go further, it may be h
elpful to consider for a moment the common meanings of a "law" or "principle". I
n this context, the terms "law" and "principle" are synonymous. What exactly is
a law or principle? There are several common meanings of the terms. Following ar
e a few definitions that are applicable in this context, and which are related t
o one another. To make them more relevant to our discussion, I have slightly mod
ified the standard meanings, and have offered elaboration, but without compromis
ing their widely-accepted implications. A few real-world examples of laws or pri
nciples follow the definitions:
a. A law or principle is a basic truth or assumption. "Basic" means foundational
or fundamental to other specific bits of knowledge. So, a law or principle is a
general truth or assumption, which is foundational or fundamental to other spec
ific yet non-generalizable pieces of knowledge.
b. A law or principle is a generalization based on the observation of specific r
epeated events. A generalization is a broad principle which may be applicable to
many specific events, circumstances, or processes. Laws are not mere theories o
r hypotheses, but are proven conclusions derived from real and repeated observat
ion. Generalizations are synonymous with laws or principles.
c. A law or principle is a general rule that requires conformity in all the spec
ific circumstances to which it is applicable. When all the components of a given
event, circumstance, or process are present, any relevant natural or man-made l
aw is automatically in effect, and requires that the event, circumstance, or pro
cess, and its components, comply with the dictates and workings of that law, and
operate accordingly.
Laws, principles, or generalizations, as defined above, can almost always be exp
ressed in "if-then" statements, and always indicate a cause-effect relationship.
But, using the words "if-then" is not always necessary or even possible when ex
pressing a principle; yet, even when expressed in ways which do not include "if-
then", a law is not reduced to a simple fact or concept. (A fact is a mere state
ment of "what is", and a concept can be expressed with a definition and no more.
"The tree is tall." is a fact, while "tree" is a concept as is "tall". Any spec
ific bit of information is either a fact, concept, or principle, which are consi
dered, by education professionals, to be the three general bodies or types of kn
owledge.) Here are a few examples of laws (or principles or generalizations):
a. As you sow, so shall ye reap. Sowing is both necessary, and sufficient (by it
self), for reaping. Yet, you are sowing karmic seeds in every moment of life, wh
ether you are relatively active or not. Even if your momentary activity is that
of relative inactivity or slothfulness, you are still sowing karmic seeds, and y
ou will reap accordingly. (The idea of "sowing and reaping" applies to karmic la
w, but not God's Law.)
b. If you study, Meet, and sincerely and deeply attempt to live The Path, then y
ou will Grow. Study, Meeting, and attempting are both necessary, and sufficient,
for Growth and Realization.
c. To win the lottery, you must buy a ticket. Buying the ticket is necessary, bu
t not sufficient, to win. You must also have chosen the winning numbers.
d. If you eat a diet appropriate for you, then your chances of being healthy are
improved. Eating an appropriate diet is necessary, but not sufficient, for good
health. Other factors must also be present to be healthy, such as good genes, a
dequate rest, and clean air and drinking water.
e. Driving above the speed limit can earn you a citation. Again, driving above t
he speed limit is necessary, but is not sufficient, to get a citation. A policem
an must also see you speeding, and be willing to give chase.
The idea of "Law" is applicable when considering God's Unchanging Nature, Respon
ses, and Operations. The notion of "Law" is also germane regarding the fact that
God's Response is, in one sense, cause-Effect: if the follower does "a", then G
od Does "b". Now, without going beyond the above applicable definitions of "law"
, and the few examples of cause-effect laws, how does the above information rela
te to God's Metaphysical Law, and the fact that the interaction between God and
the follower resembles, from a very broad perspective, a cause-effect relationsh
ip between the follower's actions, and God's Responses and Operations?
One aspect of God is Supreme Intelligence and Power, and is Beyond human compreh
ension or awareness. Out of innocent ignorance, many spiritual-types often erron
eously think that God and karma are one and the same, yet God's Intelligence, Po
wer, and Operations are completely Beyond, and are far, far Greater than, the sh
eer reaction-mechanics of karma. God Creates the stuff and workings of karma; Go
d is the Creator, while karma is part of the creation. Karma is part of God's cr
eation, but karma is completely other-than and "beneath" God. And, karma is not
"higher" than any other natural process, whether visible or invisible, and is no
t "somewhere between" nature and God. Karma is completely natural and mechanical
, and is not Divine. Karma merely gives-back exactly that which is sown by the h
uman, and in the exact form, quality, and amount of the sowing. Karma is blind a
nd unintelligent, and is simply the cosmic vehicle which delivers back to an ind
ividual, exactly that which he has sown in the past. By your subtle and gross ac
tions, you are constantly projecting into the karmic fabric of creation, exactly
that which will be returned to you. But, and this cannot be over-emphasized, th
e mere workings of karma are not the Workings of God.
If God were no more than karma, there would be no creation of form and processes
, because there would be no Initiatory, Original, and First Cause of all visible
and invisible effects (which are all the created forms and processes of nature)
. Karma is never an initiatory, original, or first cause of any event, much less
the "event" of the entire universe, but karma merely reacts to, or is set into
motion by, specific causes, and produces the various effects of those causes. Go
d is the Initiatory, Original, and First Cause of all creation, and of all parti
cular forms and processes in nature. Human intentions and actions, which are a p
art of God's creation, set karmic forces into motion, and, therefore, are the ca
uses of karmic effects. Karma merely produces various effects, in exact response
to those human causative actions. (Much more is Explained about karma, and the
profound differences between karma and God, in My major Writing, "God's One Way
of Freedom".)
Most importantly, if God were no more than karma, you could never Realize God, b
ecause it would be up to you to conduct The Path by yourself, to yourself, and b
y your own ideas, efforts, and actions. If God were Realized by karma, then you
would end-up trying to Realize God by your own ideas, efforts, and works, and no
t by allowing God to Do the Work. You would try to "project" thoughts, efforts,
or practices that you (erroneously) believe can "cause" God-Realization, hoping
that the universe will "return" God-Realization to you because of your thoughts,
efforts, or practices. The "cause" would be your thoughts, efforts, and practic
es, and the hoped-for "effect" would be God-Realization. However, God-Realizatio
n can never be the Effect of any causative idea, effort, or action, but is solel
y by the Original Cause of Grace. Moreover, not only would you not Realize God,
but your own efforts and actions would only cause you to become more of what you
are, and your life to only contain more of what it contains, because the only e
vents or effects that you can cause to be returned to you by way of karma, are e
vents which support your state of individuality, and which feed and strengthen y
our implosive, selfish, and effort-filled way of living. Yet, this is precisely
the destiny realized by the millions of spiritual persons, teachers, masters, an
d gurus. By the mechanics of egoic effort and actions reinforcing the state of i
ndividuality and the life of selfishness, and by the responsive workings of karm
a, the more that you try to Realize God, the further away from Him you actually
become.
Karma simply gives-back exactly that which was sown in the past, in the exact fo
rm, quality, and amount of that which was sown. Jesus Spoke of karma when He Sai
d to the Godless masses of His day, "As you sow, so shall ye reap.". They were n
atural and Godless, just as the masses always have been and always will be, so h
e Spoke of the natural karmic laws which did involve them, and did not Speak of
God's Metaphysical Law which did not Touch, or apply to, them or their lives.
Regardless of your delusions about the origin or efficacy of your ideas, efforts
, and actions (relative to ordinary life or The Path), if you sow only natural i
deas, efforts, and actions, then you can reap only natural ideas, efforts, and a
ctions, and their results of compounded limitation and suffering. What you do no
t know about how life works, or what you merely believe about how life works, in
no way influences how it actually works. Ignorance of gravity, or psychotic del
usions about your ability to fly like a bird, will not save you from a fall if y
ou jump off a building.
God indeed Responds to the follower's intentions and actions, yet that Response
in no way resembles the mechanical responses of karma. God does not Return to an
individual the exact form, quality, and amount of that which was sown in the pa
st. That is the job of karma. God also does not Return a close approximation, an
d not even a distant resemblance, of that which was sown in the past. However, G
od in no way Responds to the masses of humanity, whether ordinary, religious, or
spiritual.
The reader now has a rudimentary understanding of karma, and the fact that karma
is not God. So, what exactly is God's Metaphysical Law relative to the follower
and The Path. In other words:
a. What does God's Law Require of the follower?
b. Since God does not Recognize and Respond to a person simply because he exists
, then what exactly can an individual do to elicit God's Recognition and Helpful
Response?
c. Exactly how does God Respond to that person: what exactly is His Response, an
d how does He Work In the follower's being and life?
Remember, we are discussing why Sacrifice is an absolutely necessary part of The
Path, and how Sacrifice allows God, and that satisfying God's Metaphysical Laws
is one reason why Sacrifice is necessary. (Sacrifice is also necessary to Overc
ome the sheer mechanics of clinging, and for living in greater qualitative- and
functional-accordance).
Each question is considered separately. Note that Addressing the above three que
stions in ways that can be better understood, requires, to some extent, anthropo
morphizing God, or characterizing God in human terms. However, never forget that
, even when Incarnating, God is Formless, Infinite, and All-Pervading, and is co
mpletely Other-Than the nature He Creates, Pervades, and Influences:
a. What does God's Law Require of the follower?
A primary Requirement of God's Law for the follower, can be summarized very simp
ly. Relative to the follower and The Path, the Law of God Requires that the foll
ower be willing to Sacrifice all the stuff and ways of him, which either prevent
God, or that are not in accordance with God.
The un-Incarnated God has no Movement, and does no Work, In creation. But, upon
Incarnation, God's Movement and Work In creation is Freedom, or, more specifical
ly, the Moving-out-of-the-Way all that prevents Freedom. From an individual's pe
rspective, God and Freedom are synonymous. So, upon Incarnation, God's Movement
is Himself, or the Removal of all that prevents Him. Upon Incarnation, God's Wil
l or Movement In creation is that of Making room for Himself, by Moving-out-of-t
he-Way, or Removing or Purifying, all that prevents Him. And that which prevents
God is the primary and secondary egoity of individuals. (God can Incarnate only
Through a Human Body, and not Through any other aspect of nature.)
In The Teaching, Purification does not mean to make Pure, such as in purifying w
ater by removing minerals and other elements, while leaving the h2o intact. In T
he Teaching, Purification means to Remove altogether. Purification means the com
plete or partial Removal of egoity, and does not imply making egoity "Pure" whil
e leaving it intact, which is impossible: egoity can never be "Pure", but must b
e Removed or Dissolved. However, there are aspects of an individual which do not
require Removal (or Purification) for Incarnation to Occur, but merely need to
be Brought into greater functional- and qualitative-accordance with God. Changin
g the subtle and gross functions and qualities of His followers is also part of
God's Work, in addition to Purifying or Removing all that prevents Him. God's Wo
rk in the subtle and gross beings of followers can be summarized by two words: R
emoves and Changes. God Removes all that prevents Him, and Changes that which do
es not need to be Removed but which requires functional or qualitative Adjustmen
t.
Remember, despite their ideas and vanity, the overwhelming majority of people ar
e not under Grace, in that God is not actually Existing and Operating In their b
eings and lives. So, there are no Requirements of them. (Yet, the masses are sti
ll responsible to karmic law, but karma is not God.) However, the person who has
been Given God and His Influence, has a Requirement of him as soon as that Grac
e is Given. From his perspective, that Requirement can be viewed as his responsi
bility for himself, and his responsibility to God; he is responsible for himself
, in his relationship to God. God's Law Requires that he be increasingly respons
ible for Sacrificing all that prevents God, and for living in greater accordance
with God's Movement and Workings of Freedom. And, to do both, he must sincerely
, consistently, and effortlessly attempt to live a life of Sacrifice, always acc
ording to his present level of understanding.
The follower must sincerely and consistently attempt to Overcome clinging on bot
h subtle and gross levels, and relative to himself and all that is not self. Cli
nging prevents God, while Sacrifice allows God or Freedom, and enables the subtl
e and gross being to live and function in greater accordance with Him. Thus, to
live Sacrificially, is to allow God, and is to live in greater accordance with G
od's Movement and Workings of Freedom.
God's Movement and Workings are that of Removing or Changing all that prevents H
im. The follower's responsibility is that of willingly participating in that Rem
oval or Changing. Sacrifice is his participation (in addition to Faith and Praye
r, which are also Sacrifices). From the follower's perspective, Sacrifice releas
es that which is preventing God or Freedom, and enables the follower to live in
greater accordance with God. So, Sacrifice is his responsibility, and is his par
ticipation, in God's Movement and Workings of Freedom.
From the follower's perspective, giving and Sacrifice are the fundamental Requir
ements of God's Law. And, it is the follower's responsibility to attempt to live
according to God's Law, because God does not Force anyone to follow His Way of
Freedom. The Godless masses have no such responsibility, but when an individual
presents himself to God via the Incarnation, and is Given God, and calls upon Go
d for Guidance, Help, and Freedom, he must also become responsible for attemptin
g to live in greater accordance with the God and Way that he desires and is Give
n.
The greater the Gift, the greater the responsibility. There is no greater Gift a
person can want and receive, than the Gift of God Himself and His Way. With tha
t Highest Gift comes the Highest Requirement, and a great responsibility to atte
mpt to fulfill that Requirement. So, the serious follower is far more responsibl
e for his motivations, his clinging, his way of living, and his specific actions
, than any other person on the planet.
This major section is about Sacrifice, and how Sacrifice allows God. We are also
discussing the three other roles of Sacrifice: greater qualitative-accordance;
greater functional-accordance; and, in this sub-section, fulfilling the Requirem
ent of God's Law.
The fact that Sacrifice allows God by the release of clinging, and the fact that
Sacrifice helps bring the follower into greater qualitative- and functional-acc
ordance with God, are the purely mechanical functions of Sacrifice. However, the
role of Sacrifice in satisfying God's Metaphysical Law, is that of attempting t
o balance God's Metaphysical Equation of Freedom.
What is God's Metaphysical Equation of Freedom? And, what does it mean to "attem
pt to balance" that Equation? Natural physical life and its processes, operate i
n mathematical precision. The physics of all natural events and processes can be
represented and predicted with precise mathematical calculations. A cornerstone
of the science of physics, is the assumption that many of nature's operations c
an be theorized, represented, and predicted by precise mathematical computations
.
In basic algebraic equations, the goal of the process is to balance the equation
, whereby the same degree of value exists on both sides of the "equals" sign. Th
e laws and specific operations of nature and physics, can often be represented b
y algebraic equations.
Karma is also a natural process, and can likewise be represented and predicted w
ith mathematical precision. The principle of karma is: You will reap exactly tha
t which you have sown, in both quality and amount. In fulfilling the laws of kar
ma, God's natural universe moves to precisely balance the karmic equation, by re
turning to a person the exact quality and amount of the subtle and gross stuff h
e has sown in the past. The karmic equation becomes balanced just as an algebrai
c equation: the same values (of quality and amount) are found on both the sowing
and reaping sides of the karmic equation. A specific karmic process is conclude
d when the reaping side of the karmic equation equals the sowing side.
God's Metaphysical Equation (or Law) of Freedom, also Operates with mathematical
precision, and is also seeking balance, but, relative to a person under Grace,
not as algebraic equations, physics, or karma. God's Equation of Freedom is not
seeking to find balance in value, but balance in proportion. What does that mean
?
When Meeting the Incarnation, even for the first time, God Gives Himself Fully a
nd Completely to a person who has a sincere, open-minded, and open-hearted desir
e to Grow. He Gives all of Himself, and all His Guidance, and all His Purifying
and Changing Influence. The Process of Growth begins. The person has done nothin
g to earn or deserve that Grace, but neither can he ever do anything to earn or
deserve Grace. How can a follower ever give enough to God, so that he realistica
lly thinks he has adequately "re-paid" God for the Gift of Himself, and His Help
, and His one Way of Freedom? What can he possibly give that equals the value of
God and His one Way? (However, God is not seeking re-payment, but is Moving the
Incarnation of Himself In and Through creation.)
Even though the follower can never offer a full value compensation for the Gift
he is Given, he must, nevertheless, attempt to balance the Equation of Freedom.
He can never balance the Equation or Law of Freedom in value, but he can balance
the Equation in proportion. He does that in the earlier stages of The Way, by i
ncreasingly Sacrificing his stuff and actions of clinging. In the higher stages
of The Path, he increasingly, and more-and-more deeply, Sacrifices himself from
the very core. He eventually Sacrifices both his clinging and himself from the c
ore. He thereby balances the Equation or Law of Freedom in proportion (but not i
n value): God Gives all of Himself and His Help to the follower, and the followe
r eventually Sacrifices all of himself, and all his clinging. God Gives His all
from the very first Meeting, and the follower eventually gives his all; which is
equal in proportion, but not equal in value.
In karmic processes, the first action is made by the individual, whereupon karma
simply reacts to balance the karmic equation. However, in the relationship betw
een God and the follower, God always "Makes the first Move". When Meeting the In
carnation, even for the first time, God Gives Himself and His Help Fully and Com
pletely to a person who has a sincere, open-minded, and open-hearted desire to G
row. He Gives all of Himself, and all His Guidance, and all His Purifying and Ch
anging Influence. God always Makes the first Move, and is continually Leading th
e entire Process of Growth. However, it is the follower's responsibility to cons
istently attempt to balance the Equation of Freedom, through a life of effortles
s and ever-deepening Sacrifice.
God is not karma, and God's Law or Equation of Freedom does not return to a foll
ower exactly that which he has sown. In fact, God's Laws do not return to the fo
llower any of the stuff he sows. However, God may Bless the follower with some o
f the external stuff he sows, but not because "that" is the external stuff he ha
s sown, but because that external stuff may be beneficial to the follower in som
e ordinary or Extraordinary way. There is no direct connection between the exter
nal stuff of form sown by a follower, and the external stuff of form Given to th
e follower by God as Help.
Only God can Give God, and God Gives God because the follower is giving of himse
lf on subtle and gross levels, and not because the follower is giving the specif
ic external stuff to which he is clinging. And, God may Bless the follower with
some external stuff of form, but not because that is the stuff the follower is g
iving, but because that external stuff may be beneficial to the follower in some
ordinary or Extraordinary way.
Upon Incarnation, God's Complex Movements and Operations of Incarnating Himself
Through other Bodies, can be termed "God's Metaphysical Law of Life". From the f
ollower's perspective, the Requirement of that Law for him is expressed as "God'
s Equation of Freedom". By sincerely, increasingly, and effortlessly attempting
to Sacrifice all his clinging, and all of himself, Into the one Formless and Inf
inite God, the follower is fulfilling the Requirement of the Law or Equation of
Freedom. He is always getting closer-and-closer to balancing the Equation in pro
portion to the Gift, but not in value. However, the Equation is perfectly balanc
ed only upon Ego-Death and Incarnation, where there is no more Equation to be ba
lanced.
In addition to the sheer mechanics of clinging, and for living in greater qualit
ative- and functional-accordance, Sacrifice is necessary along The Way in order
to fulfill God's Metaphysical Law of Life. From the follower's perspective, that
Law is God's Equation of Freedom, and he is fulfilling the Requirement of the L
aw by sincerely, increasingly, and effortlessly attempting to Sacrifice all his
clinging, and all of himself, Into the one Formless and Infinite God. The Law is
an Equation, and an unchanging Requirement.
b. Since God does not Recognize and Respond to a person simply because he exists
, then what exactly can an individual do to elicit God's Recognition and Helpful
Response?
Upon Incarnation Into the world of form, God is fully Present, Powerful, and Ava
ilable to humanity. However, without God Incarnating Into His creation, and ther
eby being fully Present, Powerful, and Available In the world of form, it is hig
hly unlikely that a person will be able to actually elicit God's Recognition and
Response. But, upon Incarnation, God is fully Available for the Communications
of those who sincerely seek and approach Him.
An individual is always projecting himself into life, both within and without. U
nknown to most people, an individual is always projecting or communicating his s
elf-energy in all directions into the world, and in all directions to infinity.
He projects or communicates his self-energy in the form of attention, the egoic
process, and mental ideas and processes. He also always projects or communicates
himself by his gross-level physical actions, which are reflections of his subtl
e actions. So, he is always projecting or communicating himself to creation by h
is actions on both subtle and gross levels. Few people ever know that there are
many, many unseen processes and events occurring in every moment of life, and fe
w ever understand the depth of their impact and participation in the immediate a
nd broader scheme of nature, and on both subtle and gross levels.
When God is Incarnating, people have the Opportunity to Communicate directly to
God, and not only to God's creation. Jesus Said: "No man comes to the Father but
by Me [the very Incarnation of the Father].". He also Stated: "I and the Father
are One.", and, "When you have seen Me [Personally or Impersonally], you have s
een the Father.". (The Body of the Incarnation is God, but God is not only that
Body.)
Whether he knows it or not, a person who encounters the Incarnation, or any aspe
ct of His or Her Work (including, but not limited to, The Teaching or true follo
wers), is directly confronting God, and is automatically communicating to God. H
owever, the communication that elicits God's Positive Recognition and Helpful Re
sponse, is not superficial, vague, contrived, mechanical, complex, cynical, dish
onest, negative, reserved, weak, or ambiguous. The communication that elicits Go
d's Positive Recognition and Helpful Response, is primarily a matter of the hear
t, and the depth, clarity, simplicity, innocence, honesty, positiveness, opennes
s, willingness, certainty, strength, power, passion, and one-pointedness of that
heartfelt Communication.
Perhaps all those positive heart-qualities can be condensed into one word: since
rity. An approach and communication of extreme sincerity to the Incarnating God,
is, by its very nature, deep, clear, simple, innocent, honest, positive, open,
willing, certain, strong, powerful, passionate, and one-pointed. If a seeker or
follower is sincere in his approach and communication to God, then God will sure
ly Recognize him, and will Respond Positively by Giving Himself, which includes
His Help in the forms of Guidance, Purification, and Change.
What does this information have to do with God's Metaphysical Law, and how the L
aw relates to the seeker or follower? God's Law is part of God's Mind or Intelli
gence, and God's Intelligence and Law Positively Recognize and Respond to those
who approach Him with sincerity of purpose. If a seeker approaches with depth, c
larity, simplicity, innocence, honesty, positiveness, openness, willingness, cer
tainty, strength, power, passion, and one-pointedness, then, in His Supreme Inte
lligence, Love, and Mercy, God will Recognize and Respond with Guidance, Purific
ation, and Change. God intimately Knows the heart and mind of all who approach H
im, and He Responds accordingly. And, the qualities which comprise sincerity eli
cit God's Positive Recognition and Full Response.
The Beautiful and Extraordinary heart-relationship which exists between a sincer
e seeker and God from the very first contact, is also part of God's Design. God'
s Law, Intelligence, and Design are parts or qualities of the one God, just seen
from varied perspectives. If God is to Help, then the Law, Intelligence, and De
sign of God also Require that a seeker have sincerity of heart. God does not Imp
ose Himself and His one Way where He is not genuinely wanted, and for Him to Gui
de, Purify, and Change the insincere, would be an Act of Imposition which He doe
s not Do. Sincerity in one's approach to God is, in and of itself, and without w
ords necessarily attached, a heartfelt communication or Prayer to God, which He
Recognizes and to which He Responds.
Like all other aspects of The Path of Freedom, sincerity involves a certain Sacr
ifice of egoity. Sincerity is not complicated, but is a simple yet powerful comm
unication and gift to God. Sincerity is not shallow, but is from the core of the
heart, mind, and very being. Sincerity is not merely one communication among ma
ny, but is the deepest foundation from which arises all other communication to G
od and His creation. The first and continual gift a seeker brings in his approac
h to God, is sincerity. To be sincere, fulfills a Requirement of the Law, and he
lps elicit God's Positive Recognition and Response, in addition to the other Sac
rifices and aspects of The Path. Yet, sincerity does not exist because it has be
en demanded, mandated, legislated, required, coerced, manipulated, or taught, bu
t arises because the heart is already turning to God. And, the heart begins turn
ing to God with all sincerity, because, even with all his egoity and flaws, the
seeker is realizing that nature is not sufficient for him, and that God's one Pa
th is the only Unnatural Way, and that The Teaching is the Greatest Truth, and t
hat Freedom is the Highest Life.
The reader is either already sincere in his approach to Me, or he is not. Sincer
ity cannot be contrived, but can become increasingly passionate after encounteri
ng God and His Way, because the object of one's search has been found, and since
rity is then, over time, fully and spontaneously unleashed. Sincerity in one's r
elationship to God, leads to devotion and worship of Him, and all three are the
same heartfelt communication of love and Sacrifice to the Beloved.
After God and His Way are found, the follower is continually deepening his life
of Sacrifice, with sincerity as an always-present foundation. His life of sincer
ity and ever-deepening Sacrifice are Required to elicit God's continued Recognit
ion and Response. The life of Sacrifice (and Faith and Prayer) will always sprin
g-forth from one who is sincere in his relationship to God, and who wants Freedo
m above all else. Sincerity is wonderful and beautiful, but is not enough, and c
annot be enough, for one who is truly sincere. Sincerity without corresponding a
ction is not sincerity. Sincerity is merely the face of a yearning, open, and wi
lling heart. But, his yearning, open, and willing heart is not without purpose,
for his purpose is to Know God, which requires a life of deep, powerful, yet eff
ortless action. And, because of his sincerity and yearning, he is open and willi
ng to do all that is necessary to Realize Freedom and Bliss.
A sincere individual who yearns to always elicit and participate in God's Moveme
nt and Work of Incarnating Himself In creation, is Required by God's Laws to con
tinually enact and deepen his effortless life of Sacrifice (and Faith and Prayer
). The sincere follower with an intuitive understanding of The Way, knows that h
e can never rest or be content with his current level of advancement and Sacrifi
ce. His heart and understanding will not let him. A Fire is Burning from deep wi
thin to the infinite without, and it is unquenchable, and Consumes all limitatio
n in its Path.
c. Exactly how does God Respond to that person, and what exactly is His Response
, and how does God Work In the follower's being and life?
God Positively Recognizes and Responds to a follower who is sincere in his quest
for Freedom, and who is deeply and consistently attempting to live Sacrificiall
y (and Faithfully and Prayerfully). That is God's Design and Law, so it can be n
o other way.
One aspect of God is Supreme Intelligence and Power. God's Supreme Intelligence
and Power Creates the natural universe of space, form, systems, and processes. I
n His Supreme Intelligence (and All-Pervasiveness), God Knows every aspect of Hi
s creation inside and out, including the follower. God Knows or Understands the
follower far, far better than the follower knows himself; after all, God is his
Creator, as well as the Creator of all that exists, including space itself. And,
God's unparalleled Power (which is Guided by His Supreme Intelligence and Compl
exity) can easily Demonstrate complete Mastery or Dominance over every aspect of
His creation, including over the follower who is continually submitting to Him
with sincerity of heart and mind, and who is attempting to live the life of Sacr
ifice. In an instant, God can Change, Move, or Remove any aspect of creation, in
cluding the egoity of a follower, and according to His Will. In fact, in an infi
nitesimal moment, God could also Bring all space and form to utter non-existence
and void. This is His Show, and is for Him to Do with as He Will. You are not G
od, but you are a participant in His creation, albeit a very small and temporary
participant. Existence is by God's Will, and its continuation is also by His Wi
ll.
God never changes, and nothing about Him ever changes. God's State, Presence, In
telligence, and Power never change. Consistent with His Unchangingness, God's in
comprehensible Intelligence and Operations are not capricious. God does not Chan
ge His Mind, or how It Operates. God does not have Moods, and is not Swayed by H
is creation. God's Supreme Intelligence has very specific and Eternal Ways of Op
eration which never change. From the follower's perspective, God's Eternal, Unch
anging, and Intelligent Ways of Operation can be called Divine Principles or Law
s.
I often Refer to God's Response to a sincere follower, as God's Workings in the
being and life. God's Response is not static, but is an Invincible Rushing Power
, which Quietly, but with Supreme Might, Dominance, and Intelligence, Works in t
he being and life of a sincere and attempting follower.
God's Response to sincere and attempting followers is always the same: God Guide
s, Purifies, and Changes, thereby Making way for none other than Himself. The Pa
th is always far more about God, than about the follower. But, until their under
standing deepens, seekers and beginning followers view Growth and Realization as
being only personal Events.
1. God Guides - When I Speak of God's Guidance, I am usually, but not always, Re
ferring to the intuitive understanding He Provides to the follower's mind and he
art. The Guidance that God Gives in the form of intuitive understanding, is that
of how to live The Way of Freedom. That understanding is a direct, tacit, and u
nspoken insight into the contrasts between nature's way of self-protection, and
self-feeding, and self-reliance, and God's Way of Freedom. In directly seeing th
e contrasts, the follower knows what to do, and how to do it. He also sees what
not to do, even though he will fail to fully prevent it, in every moment of his
life.
Intuitive understanding does not depend on thought, the thinking processes, or a
ctions, but it does mightily influence the content and manner of one's thinking,
and one's subtle and gross actions. For the radically-advanced follower, the de
ep intuitive understanding of The Way of Freedom, is prior to, yet it increasing
ly pervades, influences, and directs all thought, thinking, and subtle and gross
actions. Grace-Given intuitive understanding of The Way of Freedom is so simple
and direct, yet oh so powerful in its impact, practice, and outcome. In spite o
f the still-existing limitation and suffering of the follower, the intuitive und
erstanding of The Path is a small glimmer of God Himself, Coming Alive In and Th
rough the being and life. The follower will tend to take credit for, and ownersh
ip of, intuitive understanding and all that it influences and changes, but it ne
vertheless arises by Grace; and, the intuitive understanding, and all its influe
nces and changes, are one way that God Makes room for Himself. The Path is alway
s by Grace, and by the follower's participation in Grace, but participation in G
race need not lead to pride and ownership in Grace and its effects within and wi
thout. Freedom is by God, and is about God, and is God.
In addition to Guidance in the form of intuitive understanding, God also Provide
s Guidance in the form of conceptual understanding, which are the facts, ideas,
principles, and reasonable assumptions of The Path. The Written and Spoken Teach
ing are the facts, ideas, principles, and reasonable assumptions of The Path. A
sound conceptual understanding is very important, especially in the beginning st
ages, and at least until the follower is more "established" in that placeless pl
ace of intuitive understanding. It is from that placeless place of intuitive und
erstanding that he can, with increasing depth and clarity, live The Way. But, in
the very early stages of The Path, the seeker or follower relies upon his conce
ptual understanding, simply to begin moving in the Right general Direction, whic
h means at least in his thinking and on the gross levels of behavior. A reasonab
le and logical conceptual understanding of The Way, as Given in The Teaching, al
so satisfies the mind, unlike the plethora of spiritual nonsense and empty fluff
. A solid conceptual understanding also helps open the heart to God, in a way pr
eviously unknown.
The Written and Spoken Teaching also have another role: they are real points of
contact with God. Grace Produces The Teaching, Grace Infuses The Teaching, and G
race Works Through The Teaching. (God also Works Through other Means, but always
Works Directly and without a Means of form, as He Radiates Through the Form of
the Incarnation to infinity, and as He Comes Alive from within a follower also b
y the Grace of Incarnation.) In the very context of study of The Teaching, and w
hile gaining a conceptual understanding, the follower is also Given an intuitive
understanding of how to live The Way. The Teaching is Designed to satisfy the m
ind, but is also Designed to be a Means Through which I can Awaken, in a sincere
reader, an intuitive understanding of The Path. The follower conceptually and i
ntuitively understands The Path, not because he is intelligent or well-educated,
but by Grace. The Teaching is an Altar, which is Designed and Built by God, and
at which God Awaits.
Yet, as advancing followers can attest, God does not need any point of contact o
f form to Give intuitive understanding, other than Incarnation. As followers dis
cover, after Meeting and coming into relationship with the Body of the Incarnati
on, intuitive understanding is also Given when not in direct personal Meeting wi
th Him. Physical distance from the Incarnation is not an issue, once the heart-r
elationship with Him or Her has been established, and once the follower is since
rely and consistently attempting to live The Path of Freedom. But, God neverthel
ess Uses points of contact in the world of form, because He must Come Into your
level of form and function, and Meet you there, and Pull you Up from where you s
tand. Points of contact are the Body of the Incarnation, The Teaching, Meeting R
ooms, Sanctuaries, and many other means of contact and Blessing in the world of
form. However, even a rock which God Blesses, Permeates, and Surrounds is a poin
t of contact with Him.
The purpose of conceptual and intuitive understanding, is to Help the follower l
earn to function in greater accordance with God, in every moment, and on subtle
and gross levels. Life is action. The Path is lived in life, and is not a static
event, but is dynamic activity on both subtle and gross levels. Growth and Free
dom involve the entire mind and body, and their functions. Growth and Freedom ar
e not mere abstractions, and are not separate from any moment of life and action
. The mind and body must become fit vessels for God, in both quality and functio
n. Conceptual and intuitive understanding Guide the follower in learning to live
and function in ever-increasing accordance with God and His Way of Freedom.
The sincere, passionate, and attempting follower, is conceptually and intuitivel
y Guided by Grace. Guidance is another way that God Makes way for none other tha
n Himself.
2. God Purifies - The Purification Conducted by God in the beings of followers,
is in no way similar to the various forms of "initiation", "energy work", "trans
mission", or "shaktipat" so easily found at the empty spiritual buffet. The "pur
ification" sold by spiritual teachers, masters, and gurus has nothing to do with
God or True Realization, and, in fact, is totally fraudulent, and provides abso
lutely no help to a sincere seeker, not even on ordinary levels of life. But, no
t only are seekers not helped, but the longer they feed at the spiritual buffet,
the more insane they become. Far more sanity is found in a grocery store filled
with ordinary folks, than at a gathering of "highly advanced" spiritual people.
You would do much better to ask a stock clerk for advice regarding a problem in
your life, than to ask the typical "advanced" spiritual individual.
Purification is not to make you "Pure". Purification is the Dissolving of you: y
ou meaning primary and secondary egoity. Purification, Dissolving, and Removal a
re synonymous. In comparison to God, you are the im-Purity, and you cannot be ma
de Pure. Fraud, whether by those who are innocently deluded or intentional charl
atans, is the norm on the spiritual circuit. Yet, most devout spiritual people w
ant so badly to have their egoic needs met through their religion or spiritualit
y, that they not only tolerate nonsense, but revel in it, even at the expense of
mental health. And, they reject the obvious Truth found in The Teaching of Free
dom, because it threatens their small and often psychotic world of self-protecti
on and self-feeding. They worship at the altar of egoity, and there they sacrifi
ce mental health, and the Truths of Life and Freedom as Given in The Teaching.
In Response to a sincere, passionate, and attempting follower, God Purifies, Dis
solves, or Removes the secondary layer of self-energy, and finally Dissolves the
ego itself which is the seat of the individual consciousness that you are. God
also continually Guides and Changes the follower over the many years of The Path
, but, regarding Purification specifically, the many years along The Path of Fre
edom are comprised of the Purification or Dissolving of the secondary layer of s
elf-energy. The long period of time wherein self-energy is Dissolved, is the gra
dual aspect of Purification. The Purification or Dissolving of the ego itself, w
hich is True and Permanent Ego-Death and Realization, Occurs in an instant, and
is the sudden aspect of Purification. (The fact that Realization is termed "Perm
anent", is not Intended to imply that Realization is a state, "thing", or "place
" of form and limitation.)
Many years are required for the Purification of self-energy, because, until the
follower is living a deeply Sacrificial life, he is continually replacing all or
most of the self-energy that is being Dissolved. However, when the follower is
living a life of deep Sacrifice, and very little self-feeding, he is replacing l
ess of the self-energy than is being Burned. In other words, the cup of self-ene
rgy is being Emptied by God, faster than the deeply Sacrificial follower is acti
ng to re-fill it. Ego-Death Occurs by Grace, once the secondary layer is very we
ak, and the mind and body are living and functioning in an extremely high degree
of Sacrificial and Faithful accordance with God, and the follower is truly and
powerfully Praying for Freedom, in The Radical Life. And, it is all by Grace: Sa
crifice, Faith, Prayer, and Purification.
The sincere, passionate, and attempting follower, is gradually and suddenly Puri
fied by Grace. Purification or Dissolving of the secondary layer of self-energy,
and eventually the ego itself, is a major way that God Makes way for none other
than Himself.
3. God Changes - There are aspects of the follower's subtle and gross being, tha
t do not require Purification or Removal, but merely need Changing. All Changes
Conducted by God are to Bring that which is Changed into greater functional-acco
rdance with God's Presence and His Way of Freedom.
What exactly does God Change about the follower's subtle and gross being? Much m
ore is found on this topic in My major Writing, "God's One Way of Freedom", but,
in short, God Changes:
a. the type or content of the follower's individual thoughts (to reflect his hea
rt);
b. his thinking processes (to reflect his heart);
c. his heart (which, in this context, means gratitude, kindness, sympathy, empat
hy, compassion, giving, and a predisposition of reverence, devotion, worship, Fa
ith, Sacrifice, and Prayer);
d. bodily demeanor and behavior (to reflect his heart);
e. life circumstances (personal and professional); and,
f. relationships.
These Changes are also types of Guidance, but are not akin to the Guidance God G
ives in the forms of conceptual and intuitive understanding. These Changes, or f
orms of Guidance, are unconscious to the follower, at least until after they hav
e Occurred. Yet, he must be sincerely seeking and already attempting to live The
Higher Life, for God to Respond with these Changes.
The sincere, passionate, and attempting follower, and his life circumstances and
relationships, are Changed by Grace. Changing that which does not require Remov
al, is another way that God Makes way for none other than Himself.
4. God Leaves-Alone - God is fully Involved in the being and life of the sincere
, passionate, and attempting follower. The idea that God "Leaves-Alone" certain
aspects of his being and life, and at particular times, is not to indicate that
God is in any way "Passive" or "Un-Caring". God does not Grant Guidance, Purific
ation, or Change, when the matter at-hand does not need such Work, or when it is
Better for Growth that the matter be at least temporarily Left-Alone. God Knows
when to be Actively Involved, and when to be In-Actively Involved: either way,
He is always Present, and is always Fully Involved, in the being and life of a s
incere and attempting follower. God's apparent In-Activity, is also profound Act
ivity because it is His Intention and Will at that time.
However, God is always Performing some form, and some degree, of Guidance, Purif
ication, or Change, even though the follower may not be aware of it. God is alwa
ys Working to Guide, Purify, or Change.
Why do we need to mention the fact that God temporarily Leaves-Alone certain asp
ects of the being and life? Like most ordinary people, many followers have days
which seem worse than others. Their difficulties may be purely self-generated an
d confined to the within, or the difficulties may be within but are in response
to a "negative" external event. Only the deeply radical follower does not genera
te much secondary egoity within, neither by his own doing, nor in response to ex
ternal events. However, remember this: All sense of difficulty and turmoil is ge
nerated within, and by your own doing, and is nothing but egoity; and no externa
l event can force you to generate unusual secondary egoity. You are no victim to
the nature without, and you need not be its servant.
When a follower is creating difficulty or turmoil within, or is having problems
without, or both, he may think that, "Nothing has Changed." either within or wit
hout. And, that may be true.
The matter at-hand indeed may not have Changed, because it is not Time, and God
is Leaving it alone. Without understanding that God temporarily Leaves-Alone cer
tain unpleasant aspects of the being or life, some followers fall into despair a
nd Faithlessness. They erroneously think that God is not Present and Working in
the being or life, when, in fact, he is always Present and Working, and part of
His Work may be the Leaving-Alone of the matter at-hand within or without, at le
ast temporarily. This is why I Mention the fact that God at least temporarily Le
aves-Alone certain unpleasant matters within or without: so that followers will
not fall prey to despair and Faithlessness, when egoity rears it head, or when e
xternal difficulties arise, or both, by knowing that God is always Present and A
ctive in the being and life, even on the worst of days when He does not seem to
be Intervening. I also Mention it to make the point that God's Leaving-Alone is
for the follower's Growth and Higher Good.
There are many Good Reasons why God Allows a follower to endure difficulties wit
hin and without, by Leaving-Alone the difficult matter at-hand, at least tempora
rily. The reasons are many and complex, and are far beyond the scope of this Wri
ting. But, the follower with understanding and Faith, moves Forward with the kno
wledge that his present difficulties within or without, or both, are for his Gro
wth and Higher Good over the long-term. However, it may be difficult to remember
this fact during moments when the mind and heart are clouded with egoity, emoti
on, and an unusually high degree of suffering.
God Leaving-Alone is also the Intelligence of God at Work, by Intentionally not
Intervening. All aspects of the follower's being and life are under God's Direct
ion, whether He is Actively Involved, or In-Actively Involved. And, it is all fo
r the follower's Growth and Higher Good.
The stuff of the follower's being and life which do not require Guidance, Purifi
cation, or Change, are Left-Alone by Grace.
The sincere, passionate, and attempting follower, and his life circumstances and
relationships, are sometimes Left-Alone by Grace. Leaving-Alone when it is Best
to not Guide, Purify, or Change, is another way that God Makes way for none oth
er than Himself. Yet, by Leaving-Alone certain difficulties within or without, G
od is Offering a form of Guidance, and an Opportunity for Growth.
So, God Responds only to a follower who is sincere in his quest for Freedom, and
who is deeply and consistently attempting to live Sacrificially (and Faithfully
and Prayerfully). That is God's Design and Law, so it can be no other way. God
Responds by Guiding, Purifying, Changing, and, when Appropriate, Leaving-Alone.
We have considered how study, Meeting, and attempting invite God. This major sec
tion is about Sacrifice, and how Sacrifice allows God. In that context, we have
also discussed the three other roles of Sacrifice: greater qualitative-accordanc
e; greater functional-accordance; and fulfilling the Requirement of God's Law. W
e considered just above, how God Responds to the follower who is sincerely and c
onsistently attempting to fulfill the Lawful Requirements of The Path of Freedom
, by Guiding, Purifying, Changing, and, when Appropriate, Leaving-Alone.
We have discussed in fairly specific ways how God Responds to such a follower: G
uidance, Purification, Change, and Leaving-Alone. It is now easier to understand
 one important way that God's Response in no way resembles the workings of karma
.
Karma returns exactly that which was sown: if you sow "a", then karma will retur
n "a" to you in the exact quality and amount of the sowing. For example, if you
cheerfully, and without expecting re-payment, give one thousand dollars to a fri
end in need, then karma will eventually return to you one thousands dollars, in
one manner or another, and without your scheming or effort. The same principle a
pplies to all your other subtle and gross behaviors (and inactions), whether kar
mically-positive or karmically-negative. And, karma is always "on", as is your s
owing of karmic seeds, and your reaping of the rewards.
However, you cannot produce and sow God's Guidance, Purification, and Change, be
cause you are not God. The only stuff you can sow, is the stuff of you, and the
stuff to which you are clinging, and your subtle and gross behaviors; that is al
l. And, the only stuff you can get by karma's response, is the same stuff of you
, and the stuff to which you cling, and your behaviors.
Only God can Give God, and only God can Give God's Guidance, Purification, and C
hange. And God Gives because of His sheer Grace and Mercy, but only in Response
to a sincere and attempting followerr, i>
So, in general terms, God's Operations can be considered Lawful, because "If the
follower sincerely, passionately, and consistently attempts to live Sacrificial
ly (and Faithfully and Prayerfully), then God will Respond In the follower's bei
ng and life with Guidance, Purification, Change, and, when Appropriate, Leaving-
Alone.". If the follower does "a", then God Does "B".
However, God's specific Responses are in no way mechanical and predictable, and
will vary from follower-to-follower, and from moment-to-moment, depending on the
particular person and need, and the time. And, God does not Give to the followe
r that which he sows. God's specific Responses within the general Responses of G
uidance, Purification, and Change, are not mechanical and predictable like scien
tific and karmic laws. In that way, God's specific Responses are not like laws o
r principles, as with natural science and karma. But, the general fact that God
always Responds to every sincerely attempting follower by Guiding, Purifying and
Changing, indeed reflects Actions based on Law.
God is Unchanging and Consistent in that He always Responds to every true follow
er, but the Timing and Degree of His Guidance, Purification, and Change vary fro
m follower-to-follower, and moment-to-moment, depending on the individual's need
. God is Lawful and thus Consistent, yet also Unique, in His Response to individ
ual followers. God is Lawful, and thus Consistent, because, in the broadest sens
e, His Work is always that of Guiding, Purifying, and Changing. And, His Work In
the being and life of a serious follower, is always that of Making-Way for none
other than Himself. Yet, His Work is Unique for each follower, in the Timing an
d Degree of His Guidance, Purification, and Change, and is occasionally Unique i
n the Specifics of His Guidance and Change. (The Specifics of His Work of Purifi
cation are always the Same; only the Timing and Degree of Purification vary from
follower-to-follower and moment-to-moment.)
There is another significant way that God's Work is in no way similar to that of
karma. God is always Doing His Work in the present, but He is also Leading the
entire being and life from Out-Front, or Ahead, of the follower and his present
life, all for his Growth and Highest Good. In other words, God is always present
ly Creating events, which will Manifest and become visible in the future, both w
ithin and without. Those events are for the follower's Growth and Highest Good,
and which he could not have possibly sown or generated himself by way of karma.
Those events are not returning to him that which he has sown, as does karma. In
fact, as a small part of how God Creates events which will Manifest in the futur
e, God may occasionally Obviate, or Cancel-Out, positive or negative karmas, if
that will Help the follower's Growth.
Like God, karma is also presently creating events, which will also become manife
st in the future. However, those karmic responses and events are merely that whi
ch the follower is himself sowing, and are not operating for the sake of his Gro
wth and Highest Good (except perhaps by accident or coincidence, and that is rar
e).
Yet, in always presently Creating events which will Manifest and become visible
in the future, and in the world of form within and without, God is Responding to
the follower's present Lawful intentions and actions. The sheer fact that God i
s presently Responding to the follower's present actions, by Creating present an
d future events, is the only way karma is similar to God. Karma also responds by
creating present and future events, but the similarity ends with that simple if
-then principle. God is Dynamic in His Response and Leading, and is not mechanic
al as is karma. God is never in competition with karma, for it too is part of Hi
s universe: the Creator is never at the mercy of His creation.
The reader may be having questions about predestination. The topic is covered in
greater detail in other Writings. However, let it suffice at this point to say
that there is no predestination for a follower, or for the ordinary person who i
s not under Grace. There is no ultimate purpose or predetermined destiny for you
r life, but there are present possibilities. You choose the general direction of
your destiny: you choose to become more enamored of nature, or you choose to se
ek and Realize Freedom. The specifics of your chosen destiny's appearance, will
eventually be determined by your chosen lord and master, nature or God, and thos
e specifics are not yet determined. If you are choosing nature as your lord, the
n accidental and karmic forces will eventually determine how your life looks and
operates within and without: nature will determine your destiny. If you invite
and allow God to be your Lord, then how your life looks and operates will be in
Support of Growth and the Higher Life: God will Determine His Destiny In and Thr
ough your being and life and into the world of space and form, in Response to th
e degree and consistency of your inviting and allowing.
You are choosing the general direction of your life, in every moment. Choose wel
l, choose wisely, in this, the only moment of your only existence.
In a previous section, the reader discovers that Sacrifice is an invitation to G
od. God Recognizes one who is sincerely and deeply attempting to live Sacrificia
lly. God then Responds by Guiding, Purifying, Changing, and, when Appropriate, L
eaving-Alone. God is always Leading from Out-Front.
In this section, we are discussing how Sacrifice allows God, and the other roles
of Sacrifice. We are considering how God Responds to the follower who is sincer
ely and consistently attempting to fulfill the Lawful Requirements of The Path o
f Freedom, by Guiding, Purifying, Changing, and, when Appropriate, Leaving-Alone
. We are discussing how God, when allowed, Leads the being and life from Out-Fro
nt, and how God is not karma.
Now, we can consider how Faith and Prayer also allow God, in addition to Sacrifi
ce. In fact, when the follower begins living a truly and deeply Sacrificial life
, he will find that he is automatically predisposed to Faith and Prayer.
Readers who have endured a heavy religious indoctrination, or those who harbor d
isdain for popular religion in general, should bear in mind that real Faith and
Prayer are not the faith and prayer discussed in the churches, synagogues, and m
osques. Your aversion to the terms "Faith" and "Prayer" are quite understandable
, but do not let your revulsion cause you to be averse to The Teaching of Freedo
m, which also happens to contain those terms.
Like many of the topics in this Book, it is impossible to exhaust the idea of Fa
ith in this brief Writing. Only the main ideas are Discussed here, and much more
detail can be found in "God's One Way of Freedom". Read slowly and thoughtfully
, since elaboration is minimized.
2. Faith - The idea of Faith is extremely misunderstood by religious and spiritu
al persons. It typically means a mere belief-system (such as the christian "fait
h"), or is made synonymous to the act of trust. Yet, neither meaning indicates t
he depth, profundity, and power of real Faith, and a truly Faithful life.
Before we discuss that which is Faith, consider that which is not Faith. Belief
is not Faith; doubt is not Faith; and, trust is not Faith.
a. Belief - Belief is not Faith. A belief is no more than an unverified or unver
ifiable idea. Without tangible sensual or intuitive experience to verify the rea
lity or possibility of an idea outside the mind, then that idea is a mere belief
. A belief is an idea which does not reflect that which is real outside the mind
of a person, or does not reflect that which is possible to be real outside the
mind of a person. If an idea cannot be proven to reflect that which is real outs
ide the mind of the person, or if that idea cannot be proven to reflect that whi
ch is possible to be real outside the mind of the person, then that idea is a me
re belief or fantasy. (If a person assumes an idea to reflect that which is real
in the present, or to reflect that which is possible to be real in the future,
when in fact it does neither, and if he lives his life as if that idea were real
, or possible to be real, outside his own mind, then, by definition, he is psych
otic. More is Said about the mind and psychosis, under Foundational Principle Fi
ve.)
A belief-idea which is a mere theory or speculation, must eventually be proven t
o be true, or must be disproven as false. An idea must not be taken as "fact", w
ithout verification outside the mind that it is presently real, or that it is po
ssible to be real in the future. A belief must not be allowed to remain in the m
ind without testing it outside the mind, or that idea may become a "fact" in the
untrained mind. It is a fine line indeed, between sanity and psychosis.
Small western children "know" beyond doubt, that Santa Claus and the Easter Bunn
y are real. Yet, most religious and spiritual adults think and live as if they a
re still small children. Childhood beliefs (or a child's ideas that are assumed
by the child to reflect reality when in fact they do not) are called "play" or "
fantasy"; in adults it is called psychosis. (Does it not matter to most adults t
hat they are living a fantasy? The reader discovers in Foundational Principle Fi
ve, why most adults would rather live psychotically, than face the facts of life
, death, God, Realization, and the Requirements for Realization.)
On the other hand, the Faith which arises along The Path of Freedom, is based on
the follower's real experience of God's Presence, and on the follower's real ob
servation of God's Workings In the being and life. Personally Meeting and observ
ing the Incarnation, is also a profound catalyst for Faith. Along The Path, the
follower is Given concrete reasons for the fullness of Faith, whereas mere belie
f is empty from start to finish. Thus, religion and spirituality, which are foun
ded on belief, are empty from start to finish. And, belief is not Faith.
Religious and spiritual belief-systems ask that adherents have "Faith" in mere i
deas. But, that is impossible, because real Faith is founded on real experience
and on ideas that are verified outside the mind. Those experiences and verified
ideas are then knowledge, and not beliefs.
b. Doubt - Doubt is also not Faith. Doubt is your natural state, and doubt is yo
ur natural activity. You are doubt, and you enact doubt. There are two levels or
types of doubt: primary doubt, and secondary doubt; and they correspond to prim
ary and secondary egoity. You are primary doubt, and you enact secondary doubt.
Primary doubt is the most essential state of simply being the ego which you are,
and is the condition of being totally self-contained, and is the impulse to be
totally self-reliant. Primary doubt is not an action, but is the state of separa
tion, and is the condition of self-containment, and is the impulse of total self
-reliance. Read that again, and consider for a few moments.
You were born as primary egoity (or the separate consciousness), which is also p
rimary doubt. You, the ego, are doubt. By nature, you are primary doubt.
Secondary doubt corresponds to secondary egoity, and secondary egoity is the sec
ondary layer of self-energy. The egoic process is simply the single secondary la
yer of self-energy assuming seven different forms and functions. Secondary doubt
is the subtle but powerful implosive actions of self-energy, in and as the firs
t four stages of the egoic process. The first four (of the seven) stages of the
egoic process are: self-attention, self-concern, the need for self-fulfillment,
and self-will (which is mental scheming and self-efforting actions).
You enact secondary doubt, both by nature, and by experience and learning. Secon
dary doubt is compelled to exist by primary doubt, which is the ego. You are bor
n performing the implosive, self-protective, and self-feeding actions of seconda
ry doubt, but secondary doubt is exercised and strengthened through the living,
experiences, and learning of the ordinary life.
From a slightly different perspective: You enact secondary doubt by nature and w
ithout any learning, but your daily experiences and learning provide you with re
asons or justification for further exercising and strengthening the action of do
ubt. You are born already tending to doubt, but you learn that the whole of natu
re, including the people in it, cannot be trusted. You are born doubting, but yo
ur daily experiences growing-up and as an adult, give you reasons or justificati
on for further exercising and strengthening the action of doubt. Remember, you c
ould not engage a particular action, if you were not born with the capability to
do it, or with the capability to learn to do it.
Secondary doubt is a form of withdrawal. And, withdrawal is a subtle but powerfu
l motion of implosion, self-protection, and self-feeding. So, the activity of do
ubt is essentially implosion, self-protection, and self-feeding. The actions of
doubt are the inward-pulling of self-energy.
Doubt is not "bad" or "wrong", but is necessary in maturing into adulthood, and
becoming ordinarily-functional. Yet, the state and actions of doubt are Weakened
along The Path (which is Extraordinary-Functionality). However, I fully Expect
people to doubt Me Personally, before they come to Me, and possibly even for som
e time after they begin Meeting with Me. It is healthy that they doubt, or at le
ast remain objective for a while. Their trust and Faith in God should be founded
on their own real experience and understanding, and not on any Statement I Make
. Doubt is the opposite of Faith, yet doubt is necessary in becoming ordinarily-
functional. (As Explained subsequently, the follower eventually understands how
all doubt is essentially doubt of God.)
Doubt is a state, in that it is the condition of self-containment, and is the im
pulse of total self-reliance. Doubt is also an action, in that it is the implosi
ve, withdrawing, inward-pulling actions of the secondary layer of self-energy. S
econdary doubt is both inherent and learned.
The impulse toward self-reliance is your natural state, but is also the action o
f investment in self. And, how do you invest in self, and thus become self-relia
nt? By the imploding and contracting actions of self-energy.
We are considering that which is not Faith. There is no direct connection betwee
n belief and doubt, except that they are not Faith, and that beliefs do not have
the substance, components, and power necessary to overcome the state and action
s of doubt, and to allow a life of Faith. Not even the most religious or spiritu
al person - including the Pope, the Dalai Lama, or the most highly-regarded spir
itual master or guru - is living a truly and deeply Faithful life. The state and
actions of doubt are normal parts of the natural life, whether that life is cal
led ordinary, religious, or spiritual.
c. Trust - Trust is also not Faith. The two terms - trust and faith - are often
used synonymously among the masses, but, in The Teaching of Freedom, distinct an
d opposing differences exist between trust and Faith.
Like doubt, trust is a normal part of the natural life. Trust is a real but subt
le and powerful action, and involves universal egoic dynamics. Trust is not a me
re thought or idea. Every person is always engaging trust to some degree, even t
he most isolated, solitary, un-relational, self-involved, and narcissistic indiv
idual.
What is trust? One aspect of doubt is the impulse and action of self-reliance. H
owever, trust includes the doubt-dynamics of self-reliance, but also includes "o
ther-reliance". Trust is both self-reliance and other-reliance. Trust is simulta
neously self-reliance and other-reliance, in the meeting of one's egoic needs. Y
ou trust or rely upon yourself to meet your needs, and you trust or rely upon th
at which is beyond or other-than self to meet your needs.
Doubt involves the investment of self-energy in self. Trust also involves the in
vestment of self-energy in self, but trust is also the investment of self-energy
in that which is beyond or other-than self.
Yet, all investment of self-energy is nothing but clinging. Doubt and trust are
investment, so both doubt and trust are nothing but clinging. And clinging shut-
outs God. So, both doubt and trust shut-out God.
In daily life, you trust (or become invested in) much of that which is beyond or
other-than you, the bare ego. You trust your body, other people, and external t
hings, to meet your three egoic needs. Your trust is decided and directed by the
mind, and is enacted as the investment of self-energy as attention and desire.
You trust by becoming invested in the externals which meet, or you hope will mee
t, your three egoic needs. The bare ego must rely upon that which is beyond it,
if it is to have its three needs met.
Since trust is investment, we can say that you also "trust" self, which is enact
ed as self-attention. But, self is not an external "other", as in trust of anoth
er person. This is also the essence of doubt: investment in, and thus reliance u
pon, oneself.
There is nothing "wrong" with doubt and trust, because they are necessary parts
of becoming ordinarily-functional and relational. Yet, to understand Faith, and
to approach Extraordinary-Functionality and Freedom, the profound limitation- an
d suffering-nature of both doubt and trust must be understood, especially in com
parison to their opposite: Faith, Sacrifice, and greater freedom.
The reader now has a general understanding of belief, doubt, and trust. He also
knows that they are not Faith, even though Faith has yet to be Explained. Belief
is no more than ideas that do not represent that which is real outside the mind
, or that which is possible to be real outside the mind. Doubt is the impulse to
ward total self-reliance (which cannot be actually achieved). Trust is self-reli
ance, and reliance on the non-self forms of nature.
Now, we can consider Faith in the positive: we can now discuss that which is Fai
th, rather than only that which is not Faith. So, what is Faith, and how does Fa
ith differ from belief, doubt, and even trust?
To merely contrast Faith with belief, will not explain that which is Faith. Howe
ver, the foundation for Faith is the opposite of belief. Unlike belief, Faith is
based on real experience, and thus on knowledge and certainty, and not on fanta
sy, theory, preference, or wishful thinking. When the seeker begins Meeting with
the Incarnation, he is Given more than enough real experience that God Exists I
n the world of form via Incarnation, and that God Operates In his being and life
just as Described in The Teaching. He then has knowledge of God and not mere be
lief in God, and becomes as certain about God as he is about any form in nature
that he has experienced for himself.
Faith is strong in its conviction, and the mind and heart of the truly Faithful
are strong, one-pointed, and consistent. On the other hand, belief is empty, and
the mind and heart of a mere believer are weak, scattered, ambiguous, and subje
ct to frequent and radical change in direction. A believer holds to mere ideas,
and is actually lost in his own mind; while the Faithful know by experience, and
thus with all certainty, that they are in a real relationship to the ungraspabl
e God, and that God is indeed Existing and Operating In their beings and lives.
Believers are offended, angered, and shaken when their beliefs, paths, practices
, teachers, masters, and gurus are logically challenged, while the Faithful are
standing on the solid rock of experience, knowledge, logic, intuitive understand
ing, and thus conviction. Yet, that Rock is not other-than Grace, and the Faithf
ul stand on That which cannot be seen with the natural eye. The Faithful know th
at the Eternal God is here, and that I am that One. They do not know because the
y have Faith; they have Faith because they know. I Call you to live from the dee
p heart-space of Faith, and not from the vacuum of belief. Come be with Me, and
you shall know.
One aspect of doubt is the impulse to be totally self-reliant. Yet, to be accura
te, total self-reliance can never be achieved, because you - the ego or self - m
ust rely upon that which is beyond and other-than you, in order to meet your thr
ee needs. To get your needs met, you must rely upon, and you must become investe
d in, your mind and body, and many external things of form. That is why I Say th
at doubt is a mere impulse toward total self-reliance, and not a state or act of
total self-reliance. You would like to be totally self-reliant and independent,
for that is your natural impulse; but, for you to survive and to find pleasure
and vanity, you must give-up at least some of your isolation and independence, a
nd interact with that which is not you the isolated ego.
Faith is based on real experience and thus knowledge: the real experience and kn
owledge of the Incarnation, God's Presence, and God's Workings. Faith requires a
nother important bit of knowledge which is likewise based on your own experience
: the knowledge that you cannot Realize God by your own ideas and efforts; the k
nowledge that you cannot rely upon self (or other individuals) and Realize God;
the knowledge that you must rely upon God in order to Realize God.
If you have been an ardent spiritual seeker for years, you have probably tried o
ver-and-over to Purify and Change yourself, using many paths, methods, and pract
ices. You have tried, albeit unsuccessfully, to Realize God mostly by your own i
deas and efforts. (The ideas you learned from spiritual teachings, also constitu
te "your own ideas", because you have assumed and incorporated them into yoursel
f, and have believed them to be true, and have acted as if they were, and have t
hus made them your own. Likewise, the practices you learned from spiritual teach
ings, are also "your own efforts", because the implementation of them is by your
own work, effort, struggle, and strain, and is filled with the same. If you are
honest with yourself, you will acknowledge that you have few or no ideas about
God, and about the search for God, that originated completely from you. And, few
 or none of the practices and methods you have employed over the years have been
totally by your own design. Yet, because of the assumption and incorporation of
those learned ideas and practices into yourself and your way of life, they are,
in fact, "your own ideas and efforts".)
The knowledge that you cannot Realize God by your ideas and efforts, arises from
your own real experience and acknowledgement of failure. Your own ideas and eff
orts have failed to bring-about True God-Realization. Your own experience, and n
ot any idea you read here in The Teaching, tells you that nothing you have done
thus far has "worked" to bring-about God-Realization. You would not still be see
king, and would not be reading this Book, if you were already Realizing God. Tho
se are the facts, and your own experience and actions are proof, and not any Sta
tement I Make. That is knowledge, and not mere belief.
With that knowledge, you can begin to rely upon God in real Faith, for Him to Do
the Work of Purification, Change, and Guidance in how to live The Path. You can
begin to look to That which is Beyond you, and Other-Than you, to Do the Work t
hat you now know you cannot do.
Yet, Faith is not the "other-reliance" of ordinary trust. You rely upon others e
very day, for them to accomplish those tasks you neither have the time, talent,
nor inclination to do yourself. You constantly rely upon others, for help in mee
ting your three egoic needs. You also rely upon external objects, and upon your
own mind and body. Reliance upon other people and external objects, and upon you
r mind and body, is the enactment of trust or "other-reliance".
Most essentially, trust or reliance is the investment of self-energy in people a
nd objects of form. How trust is lived superficially may vary slightly from pers
on to person, but, at its subtlest level, trust is the investment of self-energy
in forms within and without. Trust is investment, and investment is clinging, s
o trust or "other-reliance" is clinging. Most essentially, trust is nothing but
clinging.
So, when the idea of trust is taken literally, the serious seeker understands th
at he can never "trust" God in the way that he trusts the many forms within and
without. God is not of form, but is Formless. God is not a natural substance, bu
t is Unnatural, and is thus imperceptible to the natural senses. God cannot be i
solated and localized, but is All-Pervading. God cannot be found, only Realized.
The follower does not "trust" God in the usual sense, but he has deep and powerf
ul Faith. Yet, we cannot say that the follower has "Faith in God", for that woul
d imply the investment-clinging dynamics of trust. However, we can say that the
follower has Faith, or that he is living from Faith. The follower may mentally a
cknowledge that he is relying upon God for Purification and Change, but his reli
ance and action of Faith in no way resemble the clinging-action of trust.
Trust requires effort, while Faith is effortless. Trust contracts, while Faith e
xpands. Trust closes, while Faith opens. Trust is investment and clinging, while
Faith is the release or Sacrifice of clinging. Trust is a limitation and constr
iction of self-energy, while Faith is a freeing-up and falling-away of self-ener
gy. Trust is a narrow beam which is effortfully directed at a particular form an
d place, while Faith effortlessly radiates in all directions as does the sun. Tr
ust is finite in distance as it settles upon the object of trust, while Faith ef
fortlessly radiates to infinity and does not settle upon any form. Trust is self
-energy and weak, while real Faith is not other-than the Power of God. Trust is
empty, while Faith is Full and Supportive. Trust still involves one's own ideas,
efforts, and, to some extent, control, while Faith recognizes the Extreme Supre
macy of God's Intelligence, Power, and Capability, over that of the individual.
Trust seeks personal fulfillment, while Faith seeks the Realization of the one I
nfinite and Formless God.
Trust "communicates" to nature, while Faith communicates to God. Trust invites n
ature, while Faith invites God. And, ordinary trust shuts-out God, while Faith a
llows Him. God Hears the invitation of Faith, and God Rushes-In, because Faith b
oth invites and allows Him. Deep Sacrifice is a profound invitation and allowanc
e of God, and Faith is also a profound invitation and allowance. In fact, Faith
is a profound Sacrifice. And, since Faith is a Sacrifice, Faith very much allows
God room to Exist and Operate. (Again, real Faith is also being differentiated
from the idea of faith as it is commonly understood.)
What exactly is being Sacrificed, when the follower lives from real, deep, and p
owerful Faith? In other words, how exactly is real Faith the same as Sacrifice?
In real Faith, that which is Sacrificed is all or part of the stuff and ways of
the secondary layer of self-energy, and ultimately one's own self. But, what is
it about self-energy, and self, that makes their Sacrifice also an act of Faith?
Now that the reader is familiar with that which is not Faith, we can begin the d
iscussion about that which is Faith, as the second part of attempting, and how i
t both invites and allows God. The reader also discovers how exactly Faith and S
acrifice are synonymous.
(Note from the Temple Staff: The above is only the beginning of Principle Four,
and we will be posting the rest of Four soon.)

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Preface
Principle 1
Principle 2
Principle 3
Principle 4
Principle 5
Principle 6
Principle 7
Epilogue
Beyond
PDFs
Religion
and
Spirituality
Principle Five:
The Wise Use of The Mind;
The Opening of The Heart
The fifth Foundational Principle is about how to use the mind wisely, and why it
is important for a serious seeker of God to use it wisely. €The wise use of the m
ind has little to do with one s inherent intellectual aptitudes, or one s level of f
ormal education. €The wise use of the mind does not require superior intelligence
or a college degree. €However, without the wise use of the mind, a person is no mo
re than a talking animal, and he lives based primarily on emotion and fantasy, a
nd Growth is impossible.
€
Many fallacies circulate in the spiritual community, including, but far from lim
ited to, fallacies about the mind. €One particular fallacy about the mind states,
in various terms, that a Spiritual life, and God-Realization, have nothing to do
with the mind. €(The reasons for the existence of that fallacy are Explained in t
he Book, God s One Way Of Freedom .) €Many spiritual-types are really trying to say
that individual thoughts , or the thinking processes , or the intellect have lit
tle to do with Growth and God-Realization. € Yes, God-Realization Itself is Beyond
thought, thinking, and the intellect, but The Path to God-Realization does not
exclude any aspect of the mind. €More importantly, during study of The Teaching, a
serious seeker discovers a key fact: the mind is the most core-level arena and
hub for the natural life, and, by Grace, the mind becomes the follower s most core
-level arena and hub for God and His Way of Freedom. €Contrary to the spiritual co
mmunity, the mind is far from being irrelevant, and is, in fact, the most core-l
evel arena and hub of both the natural and Unatural life. €
€
The mind is the primary arena and hub for the follower s Growth along The Way. €By G
race, the follower first recognizes the insights and Leads God Provides about th
e mind, and then, based on those insights and Leads, allows the mind to live and
function in greater accordance with Him and His Way. €The follower understands th
e mind, and increasingly allows the mind to live and function in greater accorda
nce, so that the mind will eventually become a fit Vehicle for God and His Mind.
€The mind of the serious follower is always being Guided, Purified, Changed, and
thus Prepared for Incarnation. €The Path is about God and the Mind of God, and is
about the follower and his mind only as they pertain to Preparation for the Inca
rnation of God and His Mind. €
€
The mind is not you; you are the ego which precedes, and is senior to, the mind.
€The ego, or individual consciousness, prevents the follower s mind from being God s
Mind. €The ego prevents the follower s mind from being Perfectly Owned and Used by G
od. €The ego also prevents the mind of the follower from being the Mind of God. €The
ego prevents the mind of the follower from Realizing the State and Function of
God. € However, and this pertains directly to the wise use of the mind, even while
individuality is still alive, part of the follower s participation along The Path
is to increasingly understand the mind, and to increasingly allow it to live an
d function in accordance with God s Presence and with His Radiant Way of Freedom.
€
The ego prevents the follower s mind from being God s Mind. €But, by Grace, the follow
er s mind eventually becomes the Vehicle for the Perfect Incarnation of God Into t
he world of space and form. €During Incarnation, God Descends from His Present yet T
ranscendental, Formless, Eternal, Infinite, and un-Moving State where He always
Is, and Into the world of space and form, yet while remaining Transcendental, Fo
rmless, Eternal, Infinite, and un-Moving. €God Makes Himself Fully Active and Avai
lable to creation via the Radiant Consciousness and Mind of the Incarnation, and
Shines, Moves, and Works Throughout creation, yet remains Transcendental, Forml
ess, Eternal, Infinite, and un-Moving. €
€
The Consciousness of the Incarnation, and the Mind of the Incarnation, are both
synonymous to God. €However, the idea of Consciousness indicates the Pure but Full S
tate of God, while the concept of Mind points to the Supreme Intelligence and Powe
r of God. €The one God has several key Attributes: Consciousness, Mind, and Presen
ce. €God s Presence is felt within, and in three-dimensional space without, by follo
wers who are under Grace. €Before The Great Change, followers do not realize the C
onsciousness or Mind of God, but they do experience His Presence to various degr
ees, as It Arises within, and Presses on them from without.
€
The Mind of God is not other-than or less-than God. €The Mind of the Incarnation i
s not other-than or less-than the Mind of God. €The Mind of the Incarnation is not
other-than or less-than God. €The Consciousness of God is the Consciousness of th
e Incarnation; the Consciousness of the Incarnation is the Consciousness of God.
€God is the Incarnation; the Incarnation is God. €God is God, regardless of Incarna
tion; the Incarnation is God, regardless of Incarnation. €Only the Incarnation is
God In and Throughout the world of space and form. €Only God can Give God, and He
Gives Himself to His creation only Through Incarnation.
€
But, as fundamental to The Path and God-Realization as is the mind, the Path is
not only about the mind, but is about the heart, and the entire being and life. €T
he mind, heart, body, and external life are the arena for The Path and for Incar
nation. €However, the heart, and the entire being and life, are directed by the mi
nd. €And, the mind is the central-most point of the follower living in greater acc
ordance, and is the central-most point from which Springs-Forth the Incarnation
of the Living God. €Therefore, understanding the mind, and using it wisely, are of
utmost importance for the serious seeker of God, now, and in preparation for Pe
rfect Incarnation. €
€
The wise use of the mind, entails increasingly understanding how the mind works,
and increasingly allowing the mind to live and function in accordance with God s
Presence and with His Radiant Way of Freedom. € But, as the mind is functioning in
greater accordance with God and His Way, it is also literally opening-up to God
and to all life. €As the mind functions in greater accordance, it is effortlessly
opening-up to God s All-Pervading Presence, Lead, and Radiant Way of Freedom. €The
mind is also opening-up to all space and form. €As the mind is living in greater a
ccordance, and is looking to the Infinite God for Help and for its Destiny, the
mind is automatically Sacrificing its isolation and small world, and is automati
cally becoming increasingly open or available to God and to all life. €God, and no
place and no thing, are being excluded. €(However, this is not to suggest that ac
tivities which are clearly harmful to Growth are to be indulged for the sake of o
penness and inclusion .)
€
But, when the mind is understood more deeply, and when it is allowed to live and
operate more in accordance with God s Presence and Radiant Way of Freedom, the he
art also opens and flowers. €The mind opens to the All-Pervading and Infinite God,
and to all space and form, and the heart follows. €The life of individuality, iso
lation, self-absorption, self-reliance, emptiness, and darkness are ending on al
l levels, including the mind, heart, and very physical body. €
€
Remember, the wise use of the mind does not require a superior intellect or coll
ege degree, and is available to every person. €But, using the mind wisely, and oth
er equally-important factors, make the difference between the natural life and t
he Unnatural life, and between individuality and Freedom, and between suffering
and Bliss. €
€
The Mind and Your Destiny
The reader may have already discovered that The Way of Freedom is not an empty,
dry, and sterile path of interiorizing, mentalizing, or altering of perception,
but includes the entire being and life, and Unfolds in the very Heart of the All
-Pervading God. €The Path is about the Realization of Life, Love, Freedom, and Bli
ss. €The Path is primarily about God and His Goodness. €However, the mind and its wi
se use are of utmost significance and necessity, for without the human mind and
nervous system, and without using the mind wisely, Incarnation could not Occur. €A
nd without Incarnation, God would remain only Transcendental, and would not be P
resent or Active in creation. €Along The Path, a follower s mind, and his entire bei
ng, are Prepared to be the Vehicle for God, and for His Fullness, Goodness, Ligh
t, Love, Freedom, and Happiness. €The Path is quite the opposite of empty, dry, an
d sterile, but necesarily includes the mind.
€
In the Book, God s One Way Of Freedom , I Explain the five broader factors which c
reate the destiny of the natural person who is not under Grace. €They are: heredit
y; present egoic impulses; habit-patterns; karma; and, accidental forces. € Howeve
r, in narrowing the discussion to the mind, and to the mind s extreme significance
in human life, we can say that the mind , and its leader , and how wisely one u
ses the mind, largely determine your destiny.
€
The human mind is a highly-advanced part of creation, and is a tool that is used
wisely by the serious follower and by some purely natural people. €The tool of th
e mind is not commonly or consistently used wisely. €But, the mind is far more tha
n a tool. €The human mind and its leader - nature, or both nature and God - determ
ine the destiny of one s entire being and life. €The mind and its leader determine w
hether your destiny is largely natural or Unnatural, and determine the specific
appearances of that destiny. €Whether one aspires to the natural or Unnatural life
, the degree to which the mind is used wisely, also determines much about how su
ccessful one can be in either endeavor. € How is it that the mind and its leader ,
and how wisely the mind is used, determine your destiny?
€
The mind is of extreme significance in one s life. €But, the mind is not the highest
authority over itself or your life. € Your mind has a higher authority than itsel
f. €Whether you are a follower of the Living God, or a person who is not under Gra
ce, your mind is under the general control and direction of a force other-than i
tself. €Your mind is not a completely free and independent agent, regardless of an
y delusion to the contrary. € The human mind is under the general control and dire
ction of either nature, or both nature and God. €The mind of the person who is not
under Grace, is totally under the authority and lead of nature. €The mind of the
serious follower who is under Grace, is under the authority and lead of both nat
ure and God. €The latter is very, very rare, since it occurs only in the case of t
he true follower. €
€
(Only the Mind of the Incarnation is not under the authority and lead of nature
to any degree. €But, the Mind of the Incarnation is also not under the Authority of
God, but is synonymous to God and His Mind, which are also the same. €Nothing subt
le or gross is higher than God, but the Incarnation is not less-than or other-th
an God.) €
€
How exactly is a person s mind under the control of nature? €What is it about nature
that controls and leads the solely natural mind? €And, what is the specific agent
of nature that controls and directs the mind? € Nature s impulse is for preservatio
n and procreation. €The ego is nature s primary and most powerful agent in the human
being. €The ego controls and leads the natural mind to fulfill nature s impulse. €The
ego is nature s primary and most powerful agent in the human body. €Therefore, the
ego compels the mind to generally seek preservation and procreation, by compelli
ng the mind to, more specifically, seek survival, pleasure, and vanity. €To go abo
ut fulfilling the three egoic needs, the ego first compels the natural mind to s
cheme as to how exactly to meet those needs. €The ego then compels the mind to dir
ect one s subtle and gross actions in fulfilling the ego s three needs, according to
the already-created schemes. €Therefore, the mind under the control and lead of n
ature, with the ego as nature s primary and most powerful agent, is destined to co
ntribute to a life within and without, of clinging, self-feeding, self-protectio
n, self-reliance, and further limitation and suffering. €The ego compels the mind
under its control and lead to move in the general direction of the natural life;
and also compels the mind to generate specific schemes, and to direct the subse
quent specific actions, so that the particulars of that natural destiny will be
realized. €The ego controls the natural mind, and the mind is the hub, locus, and
determiner of many of the specifics that occur outside the mind. €This simple but
powerful process is unconscious, and is normal , to the natural masses, whether ord
inary, religious, or spiritual. €The masses are nature in action, and are complete
ly identified with the whole process. € Nature uses the ego as its agent; the ego
compels the mind; lastly the mind schemes and directs specific actions which cre
ate the natural life and destiny within and without. €The hierarchy and sequence i
n creating the natural destiny is: nature, ego, mind, life, and destiny. €The mind
of the natural person is always following the control and lead of nature, and h
as no choice, and wants no choice, and does not even think about having a choice
. €The natural destiny within is ever-increasing limitation and suffering, and the
natural destiny without is the gathering of all the externals which support the
life of egoity. €This paragraph explains generally how the natural mind, and its
sole leader, nature via the ego, create the natural destiny.
€
Now we can discuss generally how the mind of the follower, and its two leaders,
contribute to creating the Unnatural Destiny. €The true follower who is under Grac
e, is still alive as an ego or individual. €His mind is, therefore, still influenc
ed by nature to preserve and feed individuality, through nature s agent, the ego. €H
owever, God is also Present In his being and life, and is also Controlling and L
eading his mind. € Nature and God coexist in the follower s mind, and both control a
nd direct the mind. €The solely natural person who is not under Grace, has no choi
ce as to which leader to follow; nature is always and completely his lord and ma
ster. €However, in every moment, the follower is choosing which lord to follow mor
e than the other: he chooses whether to follow mostly nature s lead of clinging, s
elf-feeding, self-protection, and self-reliance, or whether to follow mostly God s
Lead of Sacrifice, Faith, and Prayer. €In every moment, the follower must follow
one more than the other. €His choice in any given moment may or may not be unconsc
ious to him. €The mind of the natural person, and the mind of the follower, are ne
ver independent systems; but, only the follower who is under Grace ever has a ch
oice of which agent to follow. €
€
In the beginning of his journey along The Path, the mind of the follower is almo
st completely and almost always following nature s lead. €The beginner follows God s L
ead very little and only rarely, and follows consciously or unconsciously. €He is
still almost completely and almost always enamored of nature. €Nature is most powe
rfully and most often in control of his mind, but, over time, the proportion beg
ins to change. €Gradually, and over years, the follower allows God to become the m
ost powerful and most frequent leader of his mind, and, therefore, over his enti
re being, life, and destiny. €Along The Path, both nature and God lead to varying
degrees and frequency. €The follower is always more deeply, and always more freque
ntly, living the life of Sacrifice, Faith, and Prayer; therefore, the degree and
frequency of nature s lead is always decreasing, and God s Lead is always increasin
g. €From one perspective, the Sacrificial, Faithful, and Prayerful life of the tru
e follower is obedience or submission to God s Lead. €Under Grace, and with willing
participation, nature gradually loses its power over the follower s mind, and iden
tification with the natural life also gradually weakens.
€
But, consider for a moment just the follower s moment-to-moment choices, without v
iewing his life as a long-term pattern and general direction. €In any given instan
t, either nature or God, but not both, will determine how the follower specifica
lly attempts to lessen or alleviate his immediate senses of limitation and suffe
ring. €God and nature coexist in the follower, but God s Way and nature s way are exac
tly opposite to one another, and can never operate in harmony in any given insta
nt. €The two opposing ways may alternate from moment to moment, but will never co-
operate. €God and nature coexist, but only alternate as to which is the most power
ful controller and leader in any given moment, and do not co-operate. € So, in any
given instant, the follower is either choosing more Sacrifice, Faith, and Praye
r, or he is choosing more clinging, self-feeding, self-protection, and self-reli
ance. €Then, over the long term, his moment-to-moment choices are always being pla
ced on the balance-scales of life, and a single destiny is eventually created de
pending on which way the scales lean: mostly natural, mostly Unnatural, or compl
etely Unnatural.
€
God Leads the follower both within and without. €His Lead within is the Granting o
f intuitive understanding of how to live The Way of Freedom. €He also Influences t
he mind to make particular choices in the world of form. €His Lead without is the Ch
anging or Leaving-alone of the details of the follower s external life, which are
all the specifics of his living circumstances, profession, and relationships, an
d the specifics of any place he happens to be in any given moment.
€
God s Impulse and Movement In creation is that of Making room for Himself and His
Way. €The arena for His Work of Making room for Himself and His Way, is the mind,
being, and life of a willing and available human participant, the true follower.
€But, God is His own Agent In the mind, being, and life of a follower. €God requires
no intermediary to Do His Work on His behalf, and Uses nothing less-than or othe
r-than Himself to Do His Work. €The ego is nature s agent in a person, or, from anot
her perspective, the ego is nature in a person. €But, God is His own Agent in a fo
llower. €God is Metaphysical, and, unlike the ego, God is not an inherent part of
the physical, not until Incarnation. €
€
God Compels the mind of a true follower to be even more passionate about seeking
Freedom, and also Leads his mind in specifically how to live The Way, by Showin
g him the next deeper level of intuitive understanding appropriate for him, and
by Showing him exactly how to effortlessly act Sacrificially, Faithfully, and/or
Prayerfully on subtle and gross levels according to that understanding. €An intui
tive understanding without corresponding action is worth little. €But, the followe
r is still under the influence of nature, with the degree and frequency of natur
e s influence depending on his level of advancement, and, likewise, with his level
of advancement depending on the degree and frequency of nature s influence. €Theref
ore, the true follower s mind, under the control and lead of both nature and God,
is destined to contribute to a life within and without which is either more natu
ral than Unnatural, or which is more Unnatural than natural, or which is complet
ely Unnatural. €A mind which is under Grace will necessarily contribute to a life
and destiny which is at least slightly Unnatural, but that destiny can never aga
in be totally natural. €An equilibrium between the natural and Unnatural way of li
fe cannot be sustained; a follower will move in one general direction more than
the other, and his destiny, or the eventual outcome of his life, will reflect th
at fact. €
€
God Leads the mind of the follower in how to live The Way of Freedom, and Influe
nces his mind in making particular choices , and Changes or Leaves-Alone the extern
al life for his Highest Good. €The degree that the follower chooses to participate
in God s Lead, is the degree that the specifics of his destiny within and without
will be Unnatural, and will support the Unnatural. €However, if the follower incr
easingly chooses God s Lead more deeply and more often than nature s lead, and event
ually to the point of almost complete and almost perpetual submission to God s Way
of Freedom on both subtle and gross levels, he will, one fine day, Fully Realiz
e the Unnatural Destiny. €The mind of the true follower eventually becomes the Min
d of God, but only after years of being increasingly Led, Owned, and Used by God
. €The transition from following mostly nature s lead, to following mostly God s Lead,
is necessarily gradual. €That period of transition prepares the mind, body, and l
ife for the solely Unnatural Life. €The reader now understands a little about how
the follower s mind, and its two leaders, create varying degrees of the natural an
d Unnatural destiny. €
€
The coexisting, but never cooperating, influences of nature and God in the mind
of the follower, are the very basis for the war realized by all advancing follow
ers. €However, when one leader is generally winning the war over the other, and th
e follower is truly resigning himself to one way of life above the other, the se
nse of fight and struggle decreases. €
€
The role of the mind, and its leader(s), in destiny-creation, is generally discu
ssed in this section. €Now we can consider how the wise use of the mind affects th
e creation of the natural and Unnatural destiny, and that consideration occurs i
n the context of explaining the wise use of the mind. €Remember as you read, that
the wise use of the mind may not be entirely necessary for creating a successful
natural destiny, but it is absolutely necessary if one is to Realize the solely
Unnatural Destiny. €
€
Some parts of Principle Five may not serve to inspire or Awaken the intuition as
much as other parts of The Teaching, but the information is nevertheless very i
mportant for the serious follower to understand. €Also, for the sake of brevity, i
n some sections, only the most essential facts, ideas, and principles are Mentio
ned, and little elaboration and few examples are Provided. €However, do not strugg
le or become disturbed if you have difficulty with certain sections, paragraphs,
or sentences, but remember Me and My Way, and relax your mind, and turn from na
ture s way of strain, self-feeding, and self-reliance, even in the midst of though
ts and intellectualizing.
€
How To Use The Mind Wisely
Learning how to use the mind wisely, implies five key and related talents:
1.€€€€Differentiate the Real from the Not Real, and the Possible from the Not Possible
2.€€€€Logical Thinking
3.€€€€Concentration
4.€€€€Understand the Illusion of Past and Future
5.€€€€Courageous Living
€
1. € How To Use The Mind Wisely:
Differentiate the Real from the Not Real, and the Possible from the Not Possible
This topic demands a much more in-depth consideration than provided in this prep
aratory Writing, but most of the key points are described.
€
First, a common meaning of the term differentiate is: to perceive the difference b
etween; to discriminate; to distin guish. € Specific to this section, to different
iate means to perceive the difference between that which is real and unreal, or
between that which is possible and impossible to be real in the future . €The abil
ity to differentiate thusly has two main parts:
a.€€€€ Differentiate Between The Real and The Not Real - Differentiation is the ability
to discriminate that which is presently real and is presently in existence, from
that which is not presently real and not presently in existence. €This aspect of
differentiation relates to the present .
b.€€€€ Differentiate Between The Possible and The Impossible - Differentiation is also t
he ability to discriminate that which is possible to exist, from that which is n
ot possible to exist. €This aspect of differentiation relates to the future . €
€
The religious and spiritual communities are notorious for not engaging different
iation. €But, the un-wise use of the mind is found in many areas of human life, an
d not only in religious and spiritual circles. €Nevertheless, spiritual and religi
ous teachings are filled with ideas which do not represent that which is real, a
nd that which is possible to be real. €For example, christians believe that when the
body of a christian dies, a soul or spirit moves out of the body, and eventuall
y goes up there to a place called heaven , where, they actually think, there are pear
ly gates, streets of gold, a mortgage-free home for every believer, and all the
food, socializing, singing, and good times one could ever want, and it all never
stops. €For those who may be interested, God and Jesus are there, too. €And, you ge
t to spend eternity with all the relatives for whom you had little affection, an
d who you avoided at all costs, while here on Earth. €Lack of differentiation is n
ot exclusive to the christian religion; all other religions are equally guilty. €A
lso, a seeker does not have to look far in the spiritual community to find an ab
undance of equally un-real and impossible-to-be-real ideas. €An entire book could
be written simply listing all the specific un-real and impossible-to-be-real ide
as found in religious and spiritual circles. €Religious and spiritual persons actu
ally hold to hundreds and possibly thousands of un-real and impossible-to-be-rea
l notions; and, they live and act as if those ideas actually represent that whic
h is real or possible-to-be-real. €They confuse belief with Faith. €They are psychot
ic. €
€
How does the seeker know if he is differentiating that which is real or possible
, from that which is not real or not possible? €Here is an easy two-part test for
differentiation, and, for an idea to pass the test, only one of the two parts ne
eds to be true for any specific idea or mind-form:
a.€€€€An idea should be a reflection of that which now actually exists outside the idea
itself.
b.€€€€An idea should be a creative arrangement reflecting that which is possible to actu
ally exist outside the idea itself.
€
First, what is an idea or thought? €No need exists to exhaust the question in this
Book, but we can define an idea in this simple way: An idea or thought is a for
m in the mind which is an internal reflection of another form within or without.
€An idea is a subtle form that is made of self-energy, and has been arranged by t
he brain to approximate a perception of another form. €For example, your eye sees
a tree, transfers the image to the brain via the optic nerve, and the brain appr
oximates and reflects the tree in the mind s eye . €All ideas are real, because they ex
ist in the brain-mind, and are made of self-energy. €But, in differentiation, idea
s should reflect that which really exists, or that which is actually possible to
exist, outside the idea itself. € An idea finds its final validity when it reflec
ts that which now exists, or that which is actually possible to exist in the fut
ure, outside the idea itself. €An idea can reflect another form within, or a form
without. €Since an idea is a form, an idea can also reflect another idea. €(Since an
idea or thought is a form or image in the mind, I often Refer to it as a mind-f
orm or mind-image.)
€
As an example of how an idea may or may not reflect that which is real or possib
le: Using the creative imagination, you can create in your mind the image of a t
ree with wings, blue feathers, the ability to uproot itself and fly, human think
ing and language skills, and a sense of humor. €The tree can fly, take you for a h
igh-altitude ride, and converse with you on most any topic. €The image of the tale
nted tree you now have in your mind is real : it is a real image in your mind ,
the mind-form of the tree is real, but , and here is the test, is the mind-image
real only in and of itself ? €Or, does the tree-mind-form meet the test for diffe
rentiation? €Consider the two-part test. €First, does the idea reflect that which no
w actually exists outside the idea itself? €No. €Second, is the image a creative arr
angement of that which is actually possible to exist outside the idea in the fut
ure. €No again. €So, the image of the fictitious tree you have in your mind does not
reflect an object which actually exists outside the mind-form itself; the image
is also not a creative arrangement reflecting that which is actually possible t
o exist outside the mind-form in the future. € If an idea cannot be verified outsi
de the idea itself, either now or in the future, then it remains a mere idea. €How
ever, if you think and live as if the unverified and impossible-to-be-real idea
represents that which is real or possible, then that idea is a belief, and psych
osis is active. €If a person actually believes that a tree such as the one describ
ed above actually exists today, or that it can exist in the future, then he is p
sychotic. €Belief is psychosis. €
€
Only one factor makes it possible to differentiate an idea which reflects that w
hich is real from the not real, or that which is possible from the not possible:
verifiability now, or real possibility in the future, outside the idea itself .
€If an idea cannot be verified to reflect that which actually presently exists ou
tside the idea itself, then it does not meet the first part of the test of diffe
rentiation. €Also, if, according to natural or Metaphysical law, the idea does not
reflect that which is actually possible to exist outside the idea itself, then
it does not meet the second part of the test. € If an idea cannot meet the test of
differentiation, then it remains a mere idea, and a belief, and a fantasy, whic
h is simply part of the creative imagination.
€
But, what if an idea is proven to meet the first part of the test for differenti
ation? €What if it is discovered to reflect that which is now real or now in exist
ence? € If an idea is proven to reflect that which is now true, or now real, or no
w in existence, then it becomes a fact . €Facts reflect that which is now true or
now in existence. €This is the simple test for facts. €People often confuse belief w
ith fact, and belief with Faith. €
€
What if an idea meets the second part of the test for differentiation? €What if an
idea is discovered to reflect that which does not yet exist, but we recognize,
according to real natural or Metaphysical properties, processes, and laws, and a
ccording to logic and reasonable deduction, that it is possible to exist in the
future? € If an idea is recognized to reflect that which can possibly exist in the
future , then it is simply a possibility . €Ideas which are possibilities, reflec
t that which can exist in the future. €This is the simple test for real possibilit
ies. €But, possibilities may or may not come into existence in the future, yet nev
ertheless remain possibilities. € €
€
Now, what if an idea does not yet meet the tests for being real or a possibility
, yet the student of life wants to explore and test it for validity? € If an idea
has not yet met either part of the test for differentiation, but is one to be ex
plored and tested, then it is a theory or hypothesis. €A theory can be relative to
that which is real (but undiscovered), or not real, or possible (but not yet oc
curred), or not possible. €Theories can be ideas which test for the current existe
nce or future possibility of natural or Metaphysical properties, processes, or l
aws. €A theory becomes a fact or possibility only when it meets the respective cri
terion. €A theory is recognized as false and discarded, when it is shown to not me
et either criterion after due exploration and testing. €People often confuse mere
theory with that which is real or possible, or dismiss theories as false without
due exploration and testing. €
€
This Book merely touches upon the concepts of ideas, creative imagination, belie
fs, facts, possibilities, logical thinking, reasonable deduction, and theories;
and that is appropriate in this Preparatory Writing. €Much more is found on those
topics in My larger Writing, God s One Way Of Freedom . €The variations and possibil
ities related to those concepts, and which are not Mentioned here, are not cruci
al for the current Writing. €The key points to remember are these: The serious stu
dent of life does not think and live according to beliefs. €He requires facts or r
eal possibilities upon which to base his life. €He must know; he must have knowled
ge. €And, if a theory is of interest to him, he is willing to explore and test it
until it is proven to be either real, not real, possible, or not possible. €Howeve
r, if he has yet to reach one of those four possible conclusions, he is also wil
ling to leave the theory open for further consideration, and will not rush to ta
ke it as fact, or will not dismiss it as false.
€
How exactly does the serious student of life gain his knowledge; how does he know
any fact or principle to be true? €How exactly does he differentiate facts from me
re ideas or beliefs? €How exactly does he differentiate possibilities from the not
possible? €How does he, most essentially, go about proving or disproving theories
? € He gains his knowledge through two interdependent modalities: real experience
and logical thinking. €Consider the two ways of gaining real knowledge.
€
There are two main types of real experience : sensual and intuitive . €First, cons
ider real sensual experience. €If you can now see it, hear it, touch it, taste it,
or smell it, then, chances are, it is real, it now exists. €However, the untraine
d mind can convince itself that a sensation is a real present experience, when,
in fact, it is a powerful memory being called-forth from the unconscious. €And, a
psychotic mind can convince itself that a sensation is a real present experience
, when, in fact, it is a delusion or illusion, which is either a memory or prese
ntly-generated experience . €(Delusions and illusions are Discussed in a subsequent s
ection under this Foundational Principle.) €But, when you actually sense any it , you
know it exists, you have real knowledge of its existence and properties. €However
, possibilities cannot be sensually-perceived, because they do not yet exist. €Onl
y that which is now real can be sensually-perceived. €How the student of life gain
s real knowledge of possibilities, is briefly Discussed later in this section. €
€
Next, consider real intuitive experience. €But, note that, in The Way of Freedom,
true intuition, or real intuitive experience, has very different meaning than is
 found in the academic, creative, spiritual, and metaphysical communities. €For ou
r purposes, intuition is not :
a.€€€€the thinking processes;
b.€€€€the ah-ha feeling which often accompanies intellectual understanding, and logical f
nality or closure;
c.€€€€the more open-minded feeling which often accompanies divergent thinking, creativity
artistic aptitude, and an attitude of acceptance and anything goes ;
d.€€€€a quiet or passive mind-state;
e.€€€€the sensing of how others feel;
f.€€€€true psychic faculties;
g.€€€€the many other possible metaphysical phenomena, such as the seeing of auras; and
h.€€€€the many possible enlightenment , god-realization , or awakening experiences whic
induced through various meditations, practices, and techniques.
€
So, if, in The Way of Freedom, intuition does not have any of the above common mea
nings, then what exactly does intuition mean in light of The Path? € There are three
parts to the idea of intuition, as it relates to The Path. €But, they are merely
three aspects of the one Grace-Given intuition: €
1.€€€€ First , intuition is a Grace-Given glimmer of God within the follower, as God beg
ins Giving His State and Presence to the being of a follower, and as God also be
gins to Spring-Forth from within the follower. €
2.€€€€ Second , intuition is the placeless place from which the follower understands and
perceives the profound contrasts between his way of limitation and clinging, an
d God s Way of Freedom. €
3.€€€€ Third , intuition is the placeless place of understanding, Fullness, Peace, Forml
essness, and Infinity from which the true follower increasingly lives, even whil
e individuality is still alive.
€
Over time, intuition gradually overshadows, or becomes more powerful than, the p
lace of separateness, individuality, and subtle and gross egoic actions, even wh
ile individuality and error are still alive. €Intuition is not isolated or localiz
ed in the mind or heart, but is a whole-being, Grace-Given event. €
€
(The primary state of individuality does not gradually Dissolve, but is fully in
tact until the very moment of Realization or The Great Change. €However, the ego s i
mpulses for survival, pleasure, and vanity do weaken along The Path, but the ver
y state of egoity or individuality itself does not weaken . €Over time, and by Gra
ce, intuition simply becomes more powerful than the continual state of primary e
goity. €Intuition, and the state of individuality, coexist until Ego-Death. €From a
slightly different perspective: The separate state of the ego or individuality i
s as it always is, until the moment of Ego-Death. €Intuition simply becomes strong
er than the state of individuality, even while individuality is still fully inta
ct. €Only the ego s or individual s impulses of survival, pleasure, and vanity gradual
ly weaken along The Path, but not the ego itself .)
€
Many religious, spiritual, and metaphysical hobbyists, and even some serious see
kers, can delude themselves into believing that they have the intuitive awarenes
s and understanding of God, which only God can Give. €However, vanity is one of th
e three egoic impulses, and a belief is not necessarily a fact. €Conversely, the s
erious student of life is willing to conduct honest self-inspection, and eventua
lly concedes that he is Godless and without understanding of The Way, until God
Gives Himself and His Way Through the relationship to the Incarnation. €After a pe
riod of being in relationship to the Incarnation and sincerely attempting to liv
e The Way, he can reflect on his past level of intuition and Godlessness, and will
then know a little of the Gift he is being Given, and the profound difference G
od has Made, and is Making, in his being and life.
€
A serious student of life, but who is not yet a follower of the Living God, woul
d do well to rely upon his sensual experience, logical thinking, and reasonable
deduction. €Then, if he stumbles upon The Teaching of Freedom, he will be Given tr
ue intuition as he sincerely, quietly, and unhurriedly applies himself to study,
and especially during and after personally Meeting with the Incarnation. € But, t
rue intuition does not offset the need to also use one s senses, logical thinking,
and reasonable deduction. €Intuition is a Grace-Given, placeless place from which
the follower increasingly lives, but is also a Grace-Added faculty of experienc
e and understanding which interacts and intermingles with all his other facultie
s, and, most importantly, informs and guides his other faculties into this Highe
r Way of living. €His faculties which are other-than intuition, but which the intu
ition informs and guides, are his mind and senses, and, indirectly through those
faculties, his self-energy, body, and external life. €
€
So, real sensual experience, and, for the follower, God-Given intuition , are th
e two main types of real experience . € These are the experiential ways through wh
ich the follower gains his knowledge of life: senses and intuition. €But, what doe
s he experience with the senses and with intuition? € Generally speaking, he exper
iences the natural world within and without with his five senses; he experiences
God and His Way with his intuition. €But, in a limited sense, God and His Way are
the intuition. €Also, since intuition interacts and intermingles with his physica
l senses, and informs and guides them, he may also feel as though he is experien
cing God s Presence through one or more of his five senses, especially touch, sigh
t, and, less likely, hearing. €He is experiencing God s Presence through one or more
of the five senses, the physical body and senses are being Impacted by God, but
the primary agent of the experience of God is the intuition which arises from t
he very core of his being, and which pervades the mind and very body itself, and
thus the senses. €Only God can Give the experience of God to the being of a follo
wer. €From a little Higher perspective, God is the experience of God, and the foll
ower s mind and body are simply participating in God experiencing God in the realm
of form. €However, upon Incarnation, God is simply Being God: God s State, Mind, Pr
esence, and Body are One, Beyond the very process of experience. €
€
Through his real sensual and intuitive experience, the follower gains real knowl
edge of life, both natural and Metaphysical. €Those are two ways he knows any fact
or principle to be true, and how he differentiates facts from mere ideas or bel
iefs, and possibilities from the not possible. €Real sensual and intuitive experie
nce are also the two ways he, most essentially, goes about proving or disproving
theories. €Yes, he bases his life on proven ideas and real experience, but, addit
ionally, on logical thinking.
€
But, The Way of Freedom, and God-Realization, are not ideas, and are not an expe
rience, and are not the manipulation of subtle or gross form, and are not the di
rect conclusion or result of logical thinking and reasonable deduction. €The Way o
f Freedom and God-Realization are Beyond the limitation of experience, form, and
the thinking processes, but do not strategically and effortfully exclude them. €H
owever, real sensual and intuitive experience, form, and the thinking processes
are not unimportant, but, paradoxically, are a few of the necessary tools used b
y the serious student of life. €Among many other uses, and in contrast to intuitio
n, experience, form, and the thinking processes are guides to That which is Beyo
nd them. €When seen in contrast to the Grace-Given intuition of God and His Way, t
hey point back to the intuition of That which is not experience, not form, and n
ot thinking. €Moreover, The Way of Freedom is lived in the very midst of experienc
e, form, and thinking, provided they are allowed to be as they are, without indu
lgence or aversion. €From one perspective, True God-Realization, True Incarnation,
True Freedom, is God Being God in the midst of infinite form and movement.
€
Psychosis is the primary negative effect of not engaging differentiation. €Now, co
nsider another negative effect of not differentiating the real from the not real
, and the possible from the not possible: the dissociation or withdrawal of the
attention and mind . € However, this secondary negative effect of not differentiat
ing usually leads to psychosis, and always accompanies psychosis, but must be ad
dressed separately because of the unique Growth-related problems it causes. €(Some
 of the Growth-related problems caused by psychosis, and by the dissociation and
withdrawal of the attention and mind, are discussed under the latter section ti
tled, Why To Use The Mind Wisely .)
€
When a person does not differentiate that which is real or possible, from that w
hich is not real or not possible, he is creating delusions or illusions for hims
elf, or he is accepting the delusions or illusions of others as being real or po
ssible. €He mentally treats those ideas as representing that which is real or poss
ible, and then leaps further into psychosis by living his life as if they were t
rue. €Whether he creates the psychosis himself, or simply accepts the psychosis of
others as his own, he has still realized the same degree of psychosis. €
€
When an individual mentally creates or accepts, and attempts to live according t
o, delusions and illusions, he is not only psychotic, but, within the psychosis,
his mind also becomes completely or partially dissociated from real life and re
al experience. € By thusly living psychotically, his mind also becomes completely
or partially dissociated from his own selfhood, his life circumstances, other pe
ople, and the whole of creation. €
€
But, what exactly is dissociation? € Dissociation means that one s attention and men
tal energy are sufficiently withdrawn, so that the mind is not reflecting and in
teracting with one s real or complete sensual or intuitive experience; but, becaus
e of the withdrawal, the mind is reflecting and interacting with a reality that is
completely or partially psychotic, and that is either self-created or accepted
from others. €That psychotic reality may include either none or part of the real sen
sual or intuitive reality. € Remember, the powerful dissociation or withdrawal of
attention and mind usually leads to psychosis, and it always accompanies psychos
is.
€
So, the lack of differentiation leads to dissociation, or mental withdrawal, fro
m either all or part of one s real life within or without. €Dissociation means that
the mind is withdrawn into itself, and is not in contact with all or part of one s
real sensual or intuitive experience, and is not reflecting and interacting all
or even part of one s real experience. €Dissociation is the withdrawal of the atten
tion and mind away from real experience, and back into the mind, where, without
external verification, one is prone to create or accept delusions or illusions. €D
issociation is most essentially a mental withdrawal, but almost always includes
or accompanies complete or partial psychosis. € In the purest sense, dissociation
is simply the withdrawal of the mind from all or part of one s real experience, an
d back into itself. €However, the creation or acceptance of a total or partial psy
chosis so often accompanies dissociation, that the broadest definition of dissoc
iation is completed only by including the creation or acceptance of complete or
partial psychosis. €Therefore, the simple withdrawal of mental dissociation may in
clude:
a.€€€€ Rejection of Real Experience In Favor of Psychosis - Dissociation may include int
entionally rejecting a real experience one has had or is having , and withdrawin
g from that real experience, and then replacing that real but less-preferred exp
erience with a more-preferred delusion or illusion. €The truth and real experience
are often fear-producing or painful, so, in order to placate the fear or pain,
the egoically-controlled mind may reject the truth or real experience and withdr
aw, in favor of a safer , more pleasant , and completely or partially psychotic and mi
nd-only reality . €The mind is averse to the vacuum created by its own withdrawal fro
m that which is fearful or painful, and will often fill the void with delusions
and illusions if necessary. €However, differentiation and courage in the face of t
hat which is fearful or painful, prevent this form of dissociation and psychosis
.
b.€€€€ Filling-in For A Missing Experience With Psychosis - Dissociation may also includ
e filling-in for all or part of one s real experience that is missing; in other wo
rds, filling-in the blanks for an experience(s) that one has not had , with ideas
that are not known to reflect that which is real or possible. €The fear- and pleas
ure-controlled mind occasionally cannot accept not knowing , and will withdraw and
turn in on itself , and will, within itself , fill-in the blanks with ideas which
are merely hoped to reflect that which is real or possible, but for which no evi
dence either proving or disproving has been actually experienced. €The fear- and p
leasure-driven mind occasionally cannot accept not knowing , and may create or acce
pt a fantasy as truth simply in order to know . €The state of not knowing the answer t
n important, ego-fulfilling question, can be fear-enhancing, painful, or at leas
t uncomfortable. €For most people, psychosis is occasionally better than the added
fear and pain of not knowing . €However, differentiation and courage in the face of n
ot knowing , also prevent this form of dissociation and psychosis. €
€
As a sidenote: For the sake of accuracy, we must acknowledge that even the deepe
st psychosis contains at least some elements of the real reality. €Therefore, we c
annot say that anyone is completely psychotic, but many degrees of psychosis are
possible, from no psychosis, to the barest hold on the real reality wherein the
only commonality between the two realities is that both contain form.
€
An outcome of not differentiating the real or the possible from the not real or
the not possible, and an outcome of the accompanying cowardice, is mental dissoc
iation or mental withdrawal from reality, and then complete or partial psychosis
. € However, if differentiation and courage are maintained in the face of that whi
ch is fearful or unpleasant, or when confronted with simply not knowing , no opport
unity exists for mental dissociation and psychosis. €Differentiation and courage p
revent mental withdrawal and psychosis. €(Courageous living is explained in a comi
ng section.)
€
Whether the gap in a psychotic person s experience is by the intentional rejection
of, and withdrawal from, his real experience, or by the sheer lack of experienc
e, the outcome is that he is filling-in the gap with ideas which do not reflect
that which is real or possible. €Whereas, if he had maintained differentiation and
courage in the face of his fear and pain, he would not have rejected and withdr
awn from real experience, and would not have been prone to psychosis. €And, if he
had likewise maintained differentiation and courage in the face of not knowing , hi
s mind would have remained grounded in the real and the possible, and he would h
ave not been bothered by not knowing , but would still conduct realistic and valid
investigation if he so chooses. €
€
The lack of differentiation and fear leads to dissociation, or mental withdrawal
, from either all or part of one s real life within or without. €Mental dissociation
typically leads to self-created or accepted psychosis. €Therefore, without differ
entiation and courage, the only recourse for the mind is its own psychotic fabri
cations or to accept the psychotic fabrications of others. €
€
The typical act of dissociation is not to be confused with choosing to entertain
one real experience over another real experience, such as choosing to have stea
k over tofu for dinner (provided you actually have steak and tofu in the refrige
rator). €One can be very withdrawn and yet realistically choose streak over tofu,
but if one chooses steak over spiritual energy stew, or vice versa, then partial
psychosis is in effect. € Also, the greater freedom of attention and mind realize
d by all serious followers of God, is not based in dissociation, and is in no wa
y similar or related to dissociation. €Sacrifice and Faith are contrary to withdra
wal and psychosis, and only lead to greater freedom and clarity of mind. € Remembe
r, dissociation is essentially a mental withdrawal from all or part of reality,
but typically leads to the creation or acceptance of psychosis, and always accom
panies psychosis.
€
Now, with psychosis explained using the idea of mental withdrawal or dissociatio
n from reality, we need to examine, a little more closely and literally, the ide
a of mental withdrawal or mental dissociation . €I previously used the idea of mental
withdrawal or mental dissociation to make the general points about how and why the
mind creates psychosis. €However, to be more exact, the mind, in and of itself, do
es not actually move and withdraw. €The mind cannot move from one place to another
, and cannot implode. €The mind cannot withdraw like the attention or the rest of
the self-energy, but the mind can ignore or deny a real experience or a line of
disconcerting differentiation, which can be termed mental withdrawal . €However, ment
al withdrawal is not a movement of implosion and pulling-in, as in all or part of
the secondary layer of self-energy, but is an unmoving ignoring or denial of tha
t which is real or possible. € Mental withdrawal is merely a choice of experience an
d ideas, a choice to ignore or deny, and is not a real movement or action of wit
hdrawal on the part of the mind. €It is self-energy , as attention and the egoic p
rocess, that does the actual movement of withdrawal. €In the withdrawal of attenti
on , the attention allows the mind to ignore or deny an experience or idea, and
allows the mind to focus only on those more-pleasant experiences and ideas that
the mind chooses to entertain. €
€
Fear causes the attention to actually withdraw, and fear causes the mind to mere
ly ignore or deny experiences and ideas. €Fear causes the attention and mind to se
ek safety and comfort, even at the expense of truth (or that which is real or po
ssible). €The moving, withdrawing attention provides the unmoving mind with the fo
cus and strength it needs to merely ignore or deny an experience or idea, and to
entertain only that which is less-fearful or less-painful. €The mind chooses whic
h movie to show, and the beam of attention focuses the mind only on that screen,
to the exclusion of all else. €Remember, when you see the term mental withdrawal or
mental dissociation , we are, more specifically, discussing the choice the mind ma
kes to ignore or deny that which is fearful or painful, and the mental choice to
entertain that which is less-fearful and less-painful. €The terms are used primar
ily to expeditie the Writing, and to make the general point about how the mind c
an become disconnected from reality or possibility.
€
2. € How To Use The Mind Wisely:
Logical Thinking
Differentiation is the first component of the wise use of the mind, and logical
thinking is the second. €Logical thinking is also the second way the follower gain
s real knowledge (in addition to real sensual and intuitive experience).
€
Many sources exist which discuss the proper employment of logic and deduction. €A
reader with a higher education may have had classes which deal with the subjects
. €A deep exploration of them is not necessary in this Writing, but it is importan
t to know their general role in the wise use of the mind and along The Path. €
€
The thinking skills of logic and deduction do not exclude the heart and true int
uition, but are complements. €The serious seeker uses his thinking skills to learn
that which is real or possible in nature, and to verify many of the ideas I Tea
ch. €The follower s God-Given intuition, and his experience of living The Way, are a
lso verification of the Truth that I Am and that I Teach.
€
What exactly is logic, or logical thinking? €And, how does it lead to gaining real
knowledge? €Like most of the definitions found in The Teaching of Freedom, the fo
llowing definition of logic is not found in a dictionary, but is appropriate for
our purposes. € Logical thinking is a linear, direct, and progressive relationshi
p of known and relevant facts or principles, which may lead to, or conclude with
, a fact or principle. €The resulting fact or principle may be new to the thinker,
or may be validation of a fact or principle he already knows to be true, or may
be the proving or disproving of a theory he is testing. €The final or concluding
fact or principle must be proven to reflect that which is real or possible; if n
ot, a flaw exists in one or more parts of the line of thought, and that final or
concluding fact or principle is no more than an idea. €
€
In logical thinking, real knowledge is gained . €But, knowledge may be reinforced
if the final or concluding fact or principle reflects that which is already know
n to be real or possible. € In logical thinking, real knowledge is gained if the f
inal or concluding fact or principle is proven to reflect that which is real or
possible, but was previously unknown. €The final or concluding fact or principle m
ay be new knowledge, or may be the reinforcement of pre-existing knowledge.
€
Every step of a line of logical thought must be true and relevant, or the conclu
sion will be flawed. € On the other hand, if every step of the line of logical tho
ught is a known fact or principle, and if all relevant facts, laws, and possibil
ities are taken into account at every step, then the final or concluding idea wi
ll also reflect that which is real or possible. €
€
Where does the serious student of life get the individual facts and principles h
e uses at every step in a line of logical thought? € He gets them from his own rea
l experience , which is, for the follower under Grace, both sensual and intuitiv
e experience. €However, he also gets them from reliable authorities and their vali
d research , which are common regarding natural creation, but are very, very, ve
ry rare regarding God and His one Way of Freedom. €But, he does not necessarily tak
e the word of any authority, but seeks to test their assertions for himself whene
ver possible. €He finds that even the most trusted authorities, leaders, researche
rs, ideas, and theories are subject to error, such as Einstein, and theories of
creation, evolution, and time. €He discovers that mathematics and laboratories can
not answer the most important questions of life. €I also Suggest that seekers and
followers do not merely believe The Teaching of Freedom, but study it, live it,
live the Life of God, and thereby test it for themselves, and let that be its ve
rification. €Belief may provide empty consolation to egoity, but it does not provi
de intuitive understanding, and does not Guide, Purify, and Change, and does not
hing to Elevate the being and life into this one Higher Way of living. €He uses di
fferentiation to get the facts and principles he uses in logical thinking.
€
Differentiation and logical thinking are related, but are distinct actions. €Diffe
rentiation is distinguishing that which and real or possible, from that which is
not real or not possible, while logic uses that which is real and possible in i
ts process. €Logical thinking uses that which is real and possible at every step,
for it to be successful. € Logical thinking employs the results of differentiation
. €However, when used properly, logical thinking is also a form of differentiating
that which is real or possible, from that which is not real or not possible.
€
Before we go further, the reader should note that this minimal Discussion of rea
l sensual and intuitive experience, and logical thinking, is not implying that t
he imagination is bad . €Quite the contrary is true. €The creative imagination is respo
nsible for all ordinary changes and improvements to human culture. €The creative i
magination sees realistic possibilities, and those possibilities either already
exist, or can exist in the future. €The creative imagination is the basis of all r
eal change, improvement, and invention. €The creative imagination is a most wonder
ful human capability. €People use it every day to change and improve themselves, a
nd their lives, and all of human culture. €Intelligent, creative, and productive a
dults use the creative imagination every day to solve real-world problems, or to
simply improve the real-world outside the imagination itself. €They speculate or
hypothesize, and test to see if their ideas have already taken shape, or can tak
e shape, in the real-world outside the idea. €If an idea passes the test of differ
entiation, if it works , then the idea becomes fact or possibility, and the creativ
e imagination has once again become useful. €However, the imagination can become d
angerous for any person, and especially for a serious seeker of Truth, when he d
oes not know how to differentiate the real from the not real, or the possible fr
om the not possible. €
€
This section is also not implying that all ideas must meet the test of different
iation, or that all thoughts which do not meet the test must be avoided. €Unlike t
he productive creative imagination, fantasy does not reflect that which is real
or possible. €But, fantasy can nevertheless be productive . €Sheer fantasy can be a won
derful, enjoyable, and beneficial tool. €Some humor, some entertainment, and much
of children s play are sheer fantasy, and can never meet the test for differentiat
ion, and that is fine. €Moreover, exercising the creative imagination in the realm
of sheer fantasy or fiction is good for a developing mind, in that it fosters g
reater ordinary intelligence, creativity, and productivity. €However, the differen
ce between healthy fantasy, and the disease of psychosis, is that healthy fantas
ies are known by the one engaging the fantasy to not reflect that which is real
or possible; while, in psychosis, ideas that do not reflect that which is real o
r possible are nevertheless assumed to reflect reality or possibility, and the p
sychotic person lives and acts as if those ideas do reflect reality or possibili
ty.
€
God Creates the human being with a creative imagination, and with the ability to
think, and to think logically. €God also Provides the ability to differentiate th
e real from the not real, and the possible from the not possible. €However, it is
the choice of the individual to use those faculties, and to use them wisely. €It i
s his choice whether he will rise above his animal-nature, and live a life based
on realistic ideas and logical conclusions.
€
3. € How To Use The Mind Wisely:
Concentration
Concentration is the third aspect of the wise use of the mind. € This section begi
ns with an idea which is met with much reactivity in the spiritual community, an
d especially by those who consider themselves accomplished meditators: Absolute an
d continual concentration is impossible for any individual to achieve. €What is ab
solute concentration, and what is continual concentration? € Absolute concentratio
n is focusing the attention, mind, and body on only one matter in any given mome
nt, to the exclusion of all else. € Continual concentration is a constant way of l
ife wherein one is always powerfully focusing the attention, mind, and body on o
nly one matter at a time, and without being greatly distracted by the many thing
s and ways of nature within and without. €
€
Absolute concentration is focusing on only one matter in any given moment and to
the exclusion of all else, but the definition admits that absolute concentratio
n is not continual, but is sporadic. € Continual concentration is also focusing on
only one matter in any given moment, but, unlike absolute concentration, it is
not sporadic, and is a habit-pattern and thus a way of life, and, also unlike ab
solute concentration, it admits that many other experiences and ideas arise in t
he mind during the continual moment of high concentration. € Absolute concentratio
n is regarding the degree of concentration, while continual concentration relate
s to the duration of high concentration . €(A high degree of concentration is not
an absolute degree of concentration. €It is great, but is, however, less-than abso
lute.)
€
The nature of an individual s mind is to be always experiencing, which means it is
always producing new thoughts. €The mind is also always pulling-up stored memorie
s. €The nature of the mind is to also frequently and creatively associate new thou
ghts with new thoughts, and memories with memories, and new thoughts with memori
es. € The nature of the mind is to be always experiencing, and to be always having
thoughts, and to be always thinking. €The rate or pace of experience, thought-pro
duction, memory-regurgitation, idea-association, and creative thinking varies, b
ut the healthy mind of an individual is never completely static, and is never co
mpletely free of both intentional and random experience, thoughts, memories, and
thinking. €
€
Spiritual-types waste much time trying to achieve an ever-elusive state of absol
ute and prolonged concentration and thoughtlessness, and being thereby frustrate
d. €But, trying to force or train the mind to be absolutely and continually concen
trated and thoughtless, is like asking the open eye to not see, or the ear to no
t hear. €An individual is always creating some degree and some form of experience,
 and is also always creating some type of thought or thinking. €The mind is not ne
cessarily a barrier to God-Realization, no more than the eye, ear, or entire bod
y. € But, egoity causes the mind and body to be tools which participate in the exc
lusion of God. €Yet, the most essential cause of the exclusion of God is not the m
ind or body, but is the egoity which precedes, pervades, directs, and controls t
he mind and body. €The mind and body can be tools for hell, or tools for the Highe
r Life and Incarnation of God.
€
This section begins with the idea that absolute and continual concentration is i
mpossible, for one important reason: The inability to accomplish the impossible,
is not justification for producing ideas of inferiority, and the wall of frustr
ation, and the withdrawal of guilt. €The ignorance and intentional lies of spiritu
al teachers, cause much added suffering for seekers. €The ideas and practices surr
ounding concentration are just a few of the innumerable examples.
€
On the other hand, the follower also understands that the mind should not be all
owed to run rampant and frantically among the many things and ways of nature. €Mor
eover, concentration of attention, mind, and body is indeed necessary for Growth
. €But, what exactly is concentration, especially in light of The Path? €Concentrati
on is commonly considered to be the focusing of the conscious attention and the
conscious mind-functions, and therefore one s physical actions, on only one matter
to the exclusion of all else. €But, we know that an individual cannot achieve abs
olute and continual concentration. €We know that it is impossible for an individua
l to focus the attention, mind, thinking, and body completely, and for very long
, on only one matter to the exclusion of all else. €So, the common idea of concent
ration is not realistic, and thus not valid.
€
However, there are high degrees of concentration which are powerful but not abso
lute, and, for the follower, the more concentration, the better for his Growth. €
A certain degree of concentration of attention, mind, and body is indeed necessa
ry for Growth. € The follower must understand that absolute and continual concentr
ation is impossible to achieve, but that a certain high degree is necessary for
Growth, and that it must become his way of life. €He must not fall prey to inferio
rity, frustration, and guilt for not being able to achieve absolute and continua
l concentration, but must seek to increase the wise use of his mind through grea
tly improving the degree and duration of concentration. € We can realistically spe
ak in terms of greatly improving the degree and duration €of concentration, but th
e follower must not be discouraged when he does not achieve the impossible which
is absolute and continual concentration.
€
In the radical (or highest) stage of The Path, a follower may realize absolute c
oncentration, but only for a very short period of time. €He may also realize conti
nual concentration, but his concentration is not absolute, yet is nevertheless v
ery high. €No individual can achieve absolute and continual concentration, but he
can achieve absolute concentration for very short periods of time, and he can ac
hieve a continual and high degree of concentration that is nevertheless not abso
lute. € The notion of perfect concentration entails absolute and continual concentra
tion, so perfect concentration is impossible to achieve. €But, the closer the follow
er gets to absolute and continual concentration, the better for his Growth. €Yet,
he does not fall prey to inferiority, frustration, and guilt for being im-perfec
t. €God is the only Perfection, and the follower does not punish himself for not b
eing God, but looks to God for his Perfect Destiny.
€
So, in light of The Path, what exactly is realistic concentration? €I Define Path-
related concentration as: the Grace-Led or Grace-Accomplished, spontaneous, gent
le, yet powerful focusing of the great majority of one s conscious and unconscious
attention, mind-functions, and thus physical actions on only one chosen matter,
and without powerful and prolonged distraction from the task by another form wi
thin or without. €Read it again. €Below is an explanation of concentration in light
of The Path.
€
Like most other aspects of The Path, greater concentration is by Grace. €Grace Ove
rcomes the state, stuff, and ways of limitation and suffering (with the follower s
passionate inviting and allowing). €As part of God s Work, He also Purifies and Cha
nges fear and clinging, which are the essential causes of secondary limitation a
nd suffering, as well as poor or diminished concentration. € Fear and clinging are
the root-causes of weak and brief concentration. €Fear causes clinging, and cling
ing causes many difficulties including poor or diminished concentration. €(But, in
one sense, fear is clinging, and is not merely a cause of clinging.)
€
Fear causes self-energy as attention and desire to cling to the innumerable form
s of nature within and without. € The greater the power of clinging, and the more
things within and without to which one is clinging, the weaker and briefer is on
e s ability to concentrate. €The stronger your clinging, and the more things within
and without to which you are attached using tentacles of self-energy, the poorer i
s your concentration.
€
Clinging is both conscious and unconscious, but most clinging is unconscious. €Fur
thermore, most egoity, and most mind-functions, are unconscious. €The ordinary per
son who is not under Grace, cannot simply choose to improve his concentration, b
ecause he cannot let-go of most of his fear, and cannot let-go of most of the st
uff to which he is clinging. €Why can he not make the choice? €He is neither conscio
us of most of his fear and clinging, nor does he have enough understanding by wh
ich to Faithfully Sacrifice them. €However, he would not want to Sacrifice his fea
r and clinging if offered the opportunity.
€
It is easy to understand how fear creates poor or diminished concentration. €An un
usual degree of fear creates an unusual degree of disturbance and withdrawal in
the mind and entire being. €Concentration cannot thrive in an internal mental envi
ronment of disturbance and withdrawal. €But, how does clinging create poor or dimi
nished concentration? €Consider this illustration. €The ego creates one tentacle of se
lf-energy for every single form within and without to which one is clinging. €One t
entacle is attached to one object within or without. €Most people are attached to h
undreds or thousands of very-important and less-important things within and without.
€And, the power of the attachment or clinging is typically very great. € All the hu
ndreds or thousands of tentacles which are consciously and unconsciously attached
to the various forms within and without, are always pulling the conscious attentio
n and conscious mind to go to the places and objects to which the tentacles are at
tached. €So, for example, you sit down to work on a given task, and you are able t
o finish it, but the attention and mind are almost constantly wandering off onto
other important matters, and you are always bringing the conscious attention an
d mind back to the task at-hand. €You almost continually have thoughts of matters
that are more or less important to you, but which are totally irrelevant to the
task at-hand, and you manage to keep ignoring them just enough to finish the tas
k at-hand. €
€
Clinging weakens concentration, and makes concentration intermittent or cyclical
from moment to moment. €However, concentration can also be diminished by the norm
al but random operations of the mind. €As Mentioned above: The nature of the mind
is to be always experiencing, and to be always having thoughts, and to be always
thinking. €The rate or pace of experience, thought-production, memory-regurgitati
on, idea-association, and creative thinking varies, but the healthy mind of an i
ndividual is never completely static, and is never completely free of both inten
tional and random experience, mind-forms, memories, thoughts, and thinking. €Part
of an individual s mind-functions typically operate in a random fashion, and are o
ften totally un-important to the person, and have little or no relevance to the
task at-hand. €Their lack of importance to the individual, and their lack of relev
ance to the task at-hand, and the fact that they often arise with no apparent re
ason or association, are why these normal mind-functions are considered random. €H
owever, these normal but random processes of the mind can interfere with concent
rating on the task at-hand. €In moments when more concentration is needed to accom
plish the task at-hand, an individual alternates between greater concentration,
and being more distracted by his normal but random thinking processes. € Therefore
, just as an individual alternates between greater concentration, and being more
distracted by his tentacles of clinging, he also alternates between greater conce
ntration, and being more distracted by his random, un-important, and irrelevant
mind-forms and thinking.
€
Every person endures the same endless cycle of greater concentration, then parti
al or complete distraction, then mostly ignoring the distraction, then greater c
oncentration, and again partial or complete distraction. €The cycle is ongoing fro
m moment to moment, without ever achieving perfect concentration. € People are abl
e to accomplish a given task, and are successful in life, simply because the pow
er and continuity of concentration is just enough to offset the power and contin
uity of distraction by tentacles and random mind-functions. €The reader now understa
nds generally how clinging, and random mind-functions, contribute to moments of
poor or diminished concentration, and to the endless war between concentration a
nd distraction. €
€
The following graph illustrates the ongoing battle between concentration and dis
traction. €Note that the entire cycle can be completed in as little as a fraction
of a second, to many seconds, or even much longer.
€
€
The cycle of concentration and distraction is normal, but some people incorrectl
y assume that these mental peculiarities represent weakness of mind or even insa
nity. €Even the radical follower who is very free of the things and ways of nature
, is still occasionally pulled by tentacles to nature, and still notices random
mind-functions; but, his tentacles are few and weak, and his mind is usually muc
h less random than the solely natural mind.
€
Deep, powerful, and relatively consistent concentration is realized only as an e
ffect of living by Sacrifice and Faith. €Sacrifice and Faith automatically frees t
he attention and mind from the things and ways of nature. € Faith is the relief of
fear, and Sacrifice is the relief of clinging. €(Furthermore, fear and clinging a
re limitation and suffering. €Faith and Sacrifice are the relief of fear and cling
ing. €Faith and Sacrifice are, therefore, the relief of limitation and suffering.)
€
Fear and clinging are two sides of the same coin, and are, in practice, the same
action. €From a smaller perspective, The Way of Freedom is the Faithful Sacrifice
of fear and clinging. €Faith and Sacrifice are the surrender of fear and clinging
. €
€
Any moment of real Faith or Sacrifice is either Grace-Led or Grace-Accomplished.
€God either Leads the serious follower in how to consciously live by Sacrifice an
d Faith, or God Does the Work of Sacrifice and Faith for the follower without hi
s conscious participation. €The former is Grace-Led, and the latter is Grace-Accom
plished. €
€
Self-will relative to improving concentration, is opposite to reliance on Grace
for the incidental improvement of concentration, in both practice and result. €All
effort and strain to improve concentration only diminishes concentration, becau
se the attention and mind are powerfully focused on the act and process of conce
ntration, and on the task at-hand, and on the random mind-functions, and on figh
ting all that is not the task at-hand; the effort and strain to concentrate also
makes the mind become tired more quickly, which diminishes concentration. € The e
ffort and strain to improve concentration merely increases the fragmentation and
disturbance of the attention and mind, rather than increasing the focus of atte
ntion and mind. €Efforting and straining to concentrate also tire the mind very qu
ickly, which contributes to even poorer concentration.
€
Concentration can never be absolute and continual, but can be greatly improved. €C
oncentration can be absolute on both conscious and unconscious levels of attenti
on and mind, but only for a short time, and only for an individual who is very f
ree of the things and ways of nature. € Continual concentration is achievable, and
it can be deep, powerful, and and above-average, but cannot be both continual a
nd absolute. €Fear and clinging are the causes of poor or diminished concentration
. €Faith and Sacrifice are the relief of fear and clinging respectively. €Faith and
Sacrifice are by Grace: Faith and Sacrifice are either Grace-Led or Grace-Accomp
lished. €Therefore, a great improvement in concentration, or the best concentratio
n possible, and the quietest, least-disturbed state of mind one can achieve, are
spontaneously and effortlessly realized through Sacrifice, Faith, and Prayer, a
nd are merely incidental by-products of living The Way of Freedom.
€
Concentration is typically perceived as constriction, restriction, tunnel-vision
, and aversion. € Path-related concentration indeed implies the ability to focus m
ore on one matter, but not as a result of the constriction of self-energy, but q
uite the opposite. €Growth-related concentration arises only by greater freedom of
attention, mind, and self-energy, and not in their constriction or restriction.
€Path-related concentration is not a constriction or narrowing-down of the attent
ion, mind, and secondary layer of self-energy. €The greater concentration realized
by all advancing followers, is found in the effortless opening-up and falling-a
way of self-energy, and not in its strained constriction and implosion. €Concentra
tion is a spontaneous by-product of being freer of the things and ways of nature
, and is a radiant opening-up and not an implosive closing-down. €By Grace, many-p
ointedness, constriction, and restriction, are replaced with a one-pointed, open
-minded, open-hearted, and radiant presentation to the All-Pervading God, wherei
n the attention is also effortlessly allowed to radiate, fall-away, and dissolve
into the Formless Deep of God, rather than constrict and implode. €The sun is eff
ortlessly one-pointed and absolute in its openness and radiance, into infinite c
reation and in all directions. €The follower does not create tunnel-vision and shu
t-out God. €He also does not develop aversion to that which interrupts and disturb
s his concentration . €Growth-related one-pointedness does not arise by clinging, eff
ort, and exclusion. €The Way of Freedom is consistent relative to all human functi
ons.
€
The reader now easily understands that two main methods exist for improving conc
entration. €The first is the natural way, and is accomplished through effort, forc
e, strain, constriction, and aversion. €The second is the Unnatural Way, and is an
incidental by-product of effortless Sacrifice and Faith. €The first is not very d
eep and does not last very long, because of all the conscious and unconscious te
ntacles which are still attached to the many things of nature. €Greater freedom of
attention and mind is by Sacrifice and Faith, and improved concentration occurs
spontaneously and simultaneously to greater freedom. €However, all followers will
try to improve concentration in order to decrease disturbance of mind. €Nothing i
s wrong with the attempt, as long as they understand that concentration arises by
Sacrifice and Faith, and not by natural means. € Attempting to improve concentrati
on should not lead to rigidness, inflexibility, and narrowness. €The follower lear
ns to allow his attention, mind, and bodily actions to gently, gracefully, but a
s fully as possible, shift from one task to the next.
€
The follower s concentration will automatically be nurtured through Sacrifice and
Faith, but he must not seek to achieve the impossible state of perfect concentrati
on. €He should use the mind well in his daily life, but should also allow the mind
to be as quiet in thinking as possible through Sacrifice and Faith, but he shou
ld not be frustrated when he does not achieve the impossible state of perfect thou
ghtlessness. €The best concentration possible, and the quietest state of mind poss
ible, are realized through Sacrifice and Faith, but are merely incidental by-pro
ducts of living The Way of Freedom. € The factors involved in a more-concentrated
state of attention and mind, are also the factors which create a quieter and mor
e peaceful state of mind. € Fear and clinging are the root-causes of poor or dimin
ished concentration, and cause the mind to be frantic and overloaded with thinki
ng. €
€
Concentration is the third of five parts of the wise use of the mind. €A certain d
egree of concentration is necessary to be productive and successful in one s ordin
ary life. €Almost all the people on the planet achieve enough ordinary concentrati
on to care for their personal responsibilities and needs. €However, Extraordinary
concentration is necessary if a follower is to Realize Freedom. €Extraordinary con
centration is achieved only by Grace, and only as the follower deeply participat
es in that Grace by profoundly attempting to live The Way of Freedom. €Extraordina
ry concentration of attention and mind is deep and continual concentration, and
arises by Grace, and by Faith and Sacrifice, but even Extraordinary concentratio
n is not both absolute and continual. €Extraordinary concentration is not perfect co
ncentration, but it is far superior to the ways of the egoically-controlled atte
ntion and mind, and is necessary for Growth.
€
Extraordinary concentration is typical for the radical follower who is, by Grace
, very free of the things and ways of nature. €But, his attention and mind are not
tight and inflexible, as in one who is efforting and straining to remain focuse
d against the onslaughts of nature within and without. €He is always in the Presen
ce of the Formless God, and he is learning how to use the attention and mind mor
e wisely. €He is always attempting to allow the Faithful Sacrifice of his attentio
n, mind, and entire being and life Into God, but without being irresponsible and
sloven in his daily activities. €His concentration is automatically and easily im
proving, by Grace, and by his effortless participation in that Grace. €He is stead
ier in the face of nature, but, paradoxically, he is clinging to fewer forms wit
hin and without, and finds that less in nature requires his focus, because he is
increasingly and Faithfully Sacrificing his fear, clinging, and self-feeding. €He
is mentally and physically steadier than at any previous time, but life within
and without also feels far less solid, settled, and under-control. €His greater st
eadiness is by the Sustaining yet Formless Power of God, and is not fraught with
the tension, disturbance, and insanity as when the forms of nature were his ref
erence and support. €He is beginning to appreciate the greater freedom. €He is in Go
d s Presence, and is approaching Perfect Freedom.
€
This section is a general overview of the truth about concentration, and how the
follower realizes greater concentration. €Like many other notions of God, life, a
nd human function and capability, the idea of concentration is extremely misunde
rstood in the spiritual community. €Five main myths exist in the spiritual communi
ty regarding concentration. €This Book is not an appropriate forum for a detailed
discussion of the last four myths, but they are mentioned here for the reader s co
nsideration. €Remember, these are myths , and are not true:
1.€€€€Absolute and continual concentration is achievable.
2.€€€€Concentration is synonymous with, or necessarily leads to, a high level of Spiritu
ality.
3.€€€€Absolute and continual thoughtlessness is achievable.
4.€€€€Thoughtlessness is synonymous with, or necessarily leads to, a high level of Spiri
tuality.
5.€€€€Thoughtlessness is the same as concentration.
€
4. € How To Use The Mind Wisely:
Understand the Illusion of Past and Future
Understanding the illusion of past and future, is the fourth aspect of the wise
use of the mind. €This section is based upon seven main facts:
a.€€€€The past and future are illusions.
b.€€€€A form of differentiation is used to understand the illusion.
c.€€€€Clinging to thoughts creates the illusion.
d.€€€€Greater presence of mind is realized by understanding the illusion.
e.€€€€Greater presence of mind is a foundation for Growth.
f.€€€€The present moment, and all that exists in it, are the only objective reality.
g.€€€€The illusion causes you to believe that there is more to life than the present.
€
The past and future are not objective realities, but are, in fact, illusions cre
ated by the mind. €The ideas and feelings that the past and future are objective r
ealities, are actually created by the human mind, and exist only subjectively in
the human mind. €Past and future are not objective realities, but are subjective,
mind-only realities . €A form of differentiation is employed to see and understand t
he illusion of past and future, which then reveals that the present is the only
real moment in eternal time .
€
By understanding the illusion of past and future, the mind lives more in the pre
sent, and thereby becomes more present. €Understanding the illusion of past and fu
ture, increases the presence of mind, which is a foundation for Growth. €This sect
ion explains how to understand the illusion of past and future, and how such ins
ight contributes to presence of mind. €(The related illusion of time, and the illu
sory sense that time passes or that life is always moving forward , are Explained in
the Book, God s One Way Of Freedom . €This sections focuses on the simple fact that
the ideas of past and future are illusions, and are not objective realities, and
prevent greater presence of mind.)
€
For our purposes, presentness of mind and presence of mind are interchangeable. €But,
resence of mind does not have a Higher meaning as in the Presence of God. € The prese
ntness of mind means that:
a.€€€€The mind is effortlessly aware of this one and only present moment.
b.€€€€The mind is effortlessly aware, present, and functioning in this one and only pres
ent moment, even in the midst of memories of the non-existent past, and even in
the midst of thoughts which anticipate the never-existing future.
c.€€€€The mind is effortlessly surrendered into this one and only, and eternally-present
, present moment.
Read those three attributes again, slowly.
€
Much is babbled in the spiritual community about living in the present , among othe
r similar notions. €However, like almost all other spiritual ideas, living in the p
resent has become cliched, superficial, meaningless, un-transforming, and merely
another source of vanity. € But, the follower deeply understands living more in th
e present, by, first, deeply and intuitively understanding that which prevents l
iving more in the present, and , second, by intuitively understanding that to li
ve more in the present, is to live in greater accordance with the Eternal Is-nes
s and Moment of God. €By Grace, the follower lives more in the Presence and Moment
of God which Pervades space, form, and limitation. €By nature and effort, spiritu
al-types merely live in the present moment of space, form, and limitation.
€
What exactly is it that prevents living more in the present, and thereby prevent
s more presentness of mind? €The simple answer is this: Clinging to one s own though
ts prevents living more in the present, and prevents greater presence of mind. €Th
is is not to say that one should not have thoughts or intellect, for that propos
ition is absurd, even though the idea is common in some spiritual circles. €But, i
t is the clinging to your own thoughts that prevents you from living more in the
present, and thereby prevents you from allowing greater presence of mind. €Consid
er why that is true, and the only Alternative. €
€
However, remember as you read, that perfect presence of mind, that being fully c
onscious of and in the absolute present moment, is not possible as long as indiv
iduality is alive. €But, the greater is the follower s presence of mind, the more he
is living in the present by understanding the illusion of past and future , then the
better for his Growth. €Do the very best you can effortlessly do to be present; t
he rest is by Grace. €
€
Your mind is always generating mind-form-images or thoughts. € All your thoughts a
re either memories of the past , or are thoughts which attempt to anticipate how
the future will look. €Your memories of the past may represent events that happen
ed a split-second ago, or seconds, minutes, hours, days, weeks, months, or years
ago. €Likewise, your thoughts which attempt to anticipate how the future will loo
k and operate, may be attempting to anticipate how the future will be a split-se
cond from now, or seconds, minutes, hours, days, weeks, months, or years from no
w.
€
That generally describes thoughts you have about the past and future, but what a
bout thoughts about the present? € You can never experience the absolute present m
oment. €And, therefore, you can never have thoughts which reflect the absolute pre
sent moment in which you are having the thoughts. €How can those ideas be true? €Why
can you never experience and think about the absolute present moment? € By the ti
me the mind experiences the present, and perceives and assumes the experience in
to itself as a mind-form or thought, and then stands-back from the thought to refl
ect upon it, then that present moment you are now experiencing in your mind as a t
hought is actually the past, and the real present moment is quietly passing you
by, or leaving you behind. €
€
You can never experience and think about the absolute present. €You can only have
thoughts about the past or the future, but never about the absolute present mome
nt. € You can, at best, merely allow the absolute present to be what it is, which
means to not assume the present moment unto and into yourself as experience, tho
ught, and self-feeding, and means to not reject the present moment. €By thusly all
owing the absolute present moment to be what it is, you never know the present m
oment, you never know what the present moment really is. €But, you never know the
absolute present, because you are always living slightly behind the absolute pre
sent, in the past, with only an unconscious or vague feeling of the absolute pre
sent. €(We will delve slightly into the idea of never knowing the absolute present
, and always living slightly in the past, later in this section.) €
€
We have established that all thoughts are only of the past or future, but never
the absolute present. €Nevertheless, your mind is always generating a steady strea
m of mind-forms or thoughts. €A thought may be a memory of the past, or an anticip
ation-mind-form of the future. €Your memories are merely representations in the mi
nd of a moment in the past that no longer exists. €The real past that was, is now
dead, and does not exist. €Only memories exist in your mind which represent that n
o-longer-existing moment of reality. €Similarly, your thoughts about the future ar
e merely images created in your mind, but they are only creative anticipations o
f how the future may look, and are not actually the future . €Like the past, the futu
re also does not exist. €Memories of the past, and mental anticipation-images of t
he future, are different only in the fact you have no clear or certain idea as t
o how the future will look because you have not yet experienced it, whereas memo
ries are closer to the reality that actually existed and which you actually expe
rienced. € The only difference between memories of the past, and anticipation-mind
-forms of the future, is the degree of accuracy. €They are all images and thoughts
and exist only in your mind , whether they represent the non-existent past, or
the future.
€
The past no longer exists, or is non-existent, except as memory -mind-forms in y
our own mind. €The past is dead, and is as if it never existed. €Only small images a
nd thoughts remain which are merely vague representations of the no-longer-exist
ing past, and they exist only in your mind. € €
€
The past is indeed dead, and no longer exists, except as vague memories in the m
ind. €Most readers can accept that idea as fact. €However, many readers may be incli
ned to think that, Yes, I see that the past is dead and does not exist, but surel
y the future will exist; it is only that the future has not yet arrived. . €We can t
est that assumption. €Will the future ever actually arrive?
€
First, what is the future ? € No objective reality exists which we can call the future .
€That which we call the future exists only in your mind. € The future is only the antic
pation-mind-forms you create in your own mind. €There are no subtle, un-seen layer
s in existence where the future is held, waiting to drop into the present.
€
On the other hand, can we deny that the future will arrive? €Yes, the future will inde
ed arrive, but when the future actually arrives, it is no longer the mind-only futu
re , but is the real present moment . €That which you experience as the future actuall
y exists only in your mind in the present , and can arrive only in and as the same
present . €Your mind-only future does not eventually become the concrete future ; the
mind-only future becomes the concrete present . € The future does not arrive as the fut
ure, but always exists only as the present , either concretely as the real prese
nt, or in the real present as anticipation-mind-forms in your mind. € The illusory
future you have in your mind as anticipation-mind-forms, exists only now, in the
real present. €And, when the illusory future you now have in your mind does arrive , it
is the real present. € The future is always only now , whether in your mind as imag
es, or as the real present.
€
So, there is no real future, as it is commonly conceived. € The future exists only in
the present as present anticipation-mind-forms, or only as the present when it a
rrives . €The future never really exists, because it is always happening in the pres
ent as thoughts in your mind, or because, when the future actually arrives , it is th
e present. € The future will never exist, or is never-existing , except as anticipat
ion -mind-forms in your own mind, or as the real present.
€
To further explain the future , the future is best called never-existing , rather than
non-existing or not-yet-existing . €By the time the future that you now have in your
d actually arrives , it is occurring in this same present moment. €And, your thoughts
of the future also exist only in the same present moment. €That which you call the f
uture exists only in your mind in the present , and can actually arrive only in and
as the same present . €Therefore, the future does not exist, and it never will ex
ist, except as the present, whereby it is not the future but always the present.
€That which you call the future exists only in your mind in the present , and can a
ctually arrive only in and as the same present . € The future is, therefore, best de
scribed as never-existing , rather than non-existing or not-yet-existing . €( The pas
est termed non-existent , while the future is never-existing .)
€
The future is always only here and now, in and as the present. € The future is always o
nly here and now, either when it actually arrives as the present, or as your real
anticipation-mind-forms of the future which exist only here and now in your mind. € Th
e future is real, only when it becomes the concrete present , or when it exists i
n the present as anticipation-thoughts in your mind. € The future is always in the pr
esent as thoughts, or always exists as the present when it actually arrives .
€
But, there is no future to arrive , and the future will never really exist. €And, the
past is dead, and is truly non-existent. €Now, consider this: Your thoughts of th
e past do not exist in the past, but in the present. €And, your thoughts of the fut
ure do not exist in the future, but also in the present. €So, the past does not exi
st, and the future will never exist. €And, your thoughts of both the past and futu
re exist only in the present.
€
The only moment that ever exists is the present moment. €And, all that actually ex
ists in this present moment, is all that actually exists. €The present moment is t
he one and only moment that ever actually exists, and all the subtle and gross f
orms that exist in the present moment is all that actually exists. € The present m
oment, and all that exists in it, are the only objective reality. € But, God also
Exists at no time other-than the present moment, which is the Moment of God. €(The M
oment of God is also the Eternal Moment of God, because the State of Eternity Ex
ists only is this Moment. €The Incarnation Is Eternity, and Knows Eternity, in thi
s Moment.)
€
The past and future really do not exist. €They are not real, but are mere ideas. €Th
e absolute present is the only reality. €All the prior explanation in this section
is to simply guide the reader to the point of deeply understanding those facts.
€ All exists only now , in this one and only present moment. €Even the past and fut
ure which exist only in your mind, also exist in your mind only in this moment. €A
ll your memory-mind-forms, and all your anticipation-mind-forms, exist only in t
his present moment. €Your memories of the past, and your anticipations of the futu
re, exist in your mind in this one and only present moment. €Your actual experienc
e of your memories of the past, and your actual experience of your anticipations
of the future, occur only in this one and only present moment. €So, when do you a
ctually experience memory-mind-forms of the non-existent past ? €When do they occu
r? €In this one and only present moment. €And, when do you actually experience antic
ipation-mind-forms of the never-existing future ? €When do they occur? €Also in this
one and only present moment. €You are experiencing your memories of the past in t
his one and only present moment. €You are also experiencing your mental images and
ideas of the future, and you are planning for the future, in the present moment
. €It all exists in this present moment. €All of existence within and without exists
only in this one and only present moment. €God also Exists in this one and only P
resent Moment of God. €
€
The only moment that ever truly exists, is this present moment. €The only moment t
hat ever exists in creation, is this present moment. €The only Moment in which God
ever Exists, is this Present Moment of Him. €The present moment of space and form
, and the Present Moment of God, is the only moment that ever exists. €The past an
d future are only mental constructs, but even those constructs exist only in thi
s one and only present moment. €
€
Also, we cannot say that your thoughts are the past and future; thoughts are onl
y thoughts, and are not a reality outside the mind. €Your thoughts are not the pas
t or the future, but are simply objects which presently exist in your mind, and
merely represent the past and future. €However, you often erroneously assume and a
ct as if your thoughts are the past or future, rather than being objects which m
erely represent the past and future. €So, what and where is the past and future? € Y
our thoughts are real, but the past and future are not realities, and are void a
nd non-existent. €However, if you feel the past and future are real, then notice y
our real experience of them, and discover that they are just limited image-objec
ts which exist only in your own mind, and only in this moment. €Discover that the
past and future are illusions. €Your thoughts about the past and future are real,
but the notion that the past and future are objective realities is an illusion. €Y
ou cannot point to the past or the future. €
€
Now, take the consideration a little deeper. €The absolute present is the only rea
lity, but you can never actually know the absolute present. €You can only be in th
e absolute present, but you can never know the absolute present. €As Stated above:
By the time the mind experiences the present, and perceives and assumes the exp
erience into itself as a mind-form or thought, and then stands-back from the thoug
ht to reflect upon it, that present moment you are now experiencing in your mind i
s actually the past, and the real present moment is quietly passing you by, or l
eaving you behind. €Knowledge, and the sense of knowing, occur only in the process
described above, so you can never know the absolute present. €You must remain in t
he past in order to know the present . €But, you are always knowing only the past . €You
e always living slightly behind the absolute present, in the past , but which is yo
ur present.
€
Since you can never really know the absolute present, then you are actually alwa
ys totally dumb to the absolute present. Since you are totally dumb to the prese
nt, and because the present is all that is, then you are indeed totally dumb. €Bei
ng totally dumb of the present is not a High Spiritual State, but is simply yet
powerfully the most essential state of your mind relative to the absolute presen
t. €Your fundamental state of dumbness is also not a negation of your intellectual
prowess, and is not an insult to your vanity, but is a description of your nati
ve mental state of innocence, openness, and not-knowing , which exists before yo
u wrap your attention and mind around form, and before you cling to your thought
s which represent those forms, and before you stand-back and reflect upon them,
and before you thereby feel you know or understand .
€
You have the feeling of knowing or understanding only when you are clinging to your
thoughts and mind; that is, you feel you know or understand only after your mind has
taken and assumed into itself the many forms of nature through the processes of
perception and experience, and only when you are clinging to your own thoughts
and mind. € You wrap your attention and mind around the forms of nature, then thos
e forms are assumed into your mind as mind-form-images, and then you cling to th
ose thoughts, and then stand-back and reflect upon them. €Without clinging to idea
s and reflecting upon them, you feel dumb or ignorant, but that state of dumbnes
s or ignorance is actually your prior state of innocence, openness, and, above a
ll, not-knowing . €Your prior state of not-knowing is much like that of a young, i
nnocent, wide-eyed child.
€
Now, quietly and deeply consider the following six paragraphs. €They describe the
deeper role the mind plays in maintaining your state of limitation and suffering
, as you cling to thoughts, and as you thereby cling to the world:
€
The world of form and nature is your source of survival and feeling. €Using the im
plosive process of experience, you take and assume the world of form into your m
ind as mind-forms, or thought-reflections of the world. € You then hold the world
in your mind, as mind-forms or thoughts.
€
Your fear of death and emptiness compels all clinging. €Your fear of death and emp
tiness compels you to cling to your mind-forms or thoughts, and to your entire m
ind. €You fear that, if you do not cling to your mind-forms or thoughts, if you do
not cling to your knowledge, intelligence, and sense of knowing and understandi
ng, if you do not cling to your own mind, if you do not cling to the world in th
e form of your own mind-forms, thoughts, and mind, then the world will fall-apar
t and go-away, and you will die, or you will not be filled by feeling pleasure a
nd vanity. €
€
You hold and cling to the world, you hold and cling to your mind-forms, thoughts
, and mind, you hold and cling to your knowledge, intelligence, and sense of kno
wing and understanding, because you are afraid of death and emptiness. €Your mind
is the place where you hold, know, understand, and manipulate the world of form.
€You hold, know, understand, and manipulate the world, so that you will get your
personal needs met. €Your personal needs are to survive and be filled; you do not
want to die or be empty of feeling. €You are afraid for your mind to be without fo
rm, you are afraid for your mind to be Formless, because you are afraid of death
and emptiness.
€
Clinging to your mind-forms, thoughts, and mind, is clinging to the entire world
of form within and without. €Clinging to your mind, is clinging to the world. €The
very act of clinging to mind-forms, thoughts, and mind, the very act of clinging
to knowledge, intelligence, and the sense of knowing and understanding, the ver
y act of clinging to the world, preserves and fills individuality. €Preserving and
filling individuality maintains limitation and suffering. €Clinging to mind-forms
, thoughts, and mind, clinging to knowledge, intelligence, and the sense of know
ing and understanding, clinging to the world, maintains limitation and suffering
. €
€
On the other hand, to cease clinging to mind-forms, thoughts, and mind, to cease
clinging to knowledge, intelligence, and the sense of knowing and understanding
, to cease clinging to the world, is to invite and allow the Emptiness of indivi
duality, which is to invite and allow its Death. €To invite and allow the Emptines
s and Death of individuality, is to invite and allow the Freedom and Bliss of Go
d. €
€
To hold the world in your mind, is to prevent Freedom and Bliss. €However, to alwa
ys let the world of form within and without be as it is without assumption or re
jection, to always let the world come and go as it will without assumption or re
jection, to always let the world fall-apart, is to allow Me to eventually Be Com
pletely and Perfectly As I Am.
€
Some of the above information may seem to be a digression from a main thesis of
this section, which is that clinging to thoughts prevents greater presence of mi
nd, and that greater presence of mind is necessary for Growth. € The above informa
tion is extremely valuable in and of itself, but it also paints a broader pictur
e in which to understand how clinging to thoughts prevents greater presence of m
ind, and how a form of differentiation contributes to that greater presence of m
ind.
€
The present moment is the one and only moment that ever actually exists. €Moreover
, for the follower, the present moment is not only the one and only moment of na
tural existence, but is also, by Grace, the one and only Present Moment of God. €Y
ou will not experience God s Presence, and you will not understand God and His Way
of Freedom, and you will not Realize God, in any other moment than the one and
only moment that is this present moment. €All other moments are only in your mind, a
nd are merely memories, or are creative fabrications which may or may not reflec
t the never-existing future. €All other moments of past and future exist only in the
d as mind-forms or thoughts, and exist only in this one and only present moment.
€ However, all other moments of past and future in the mind, have the potential of t
ng the follower s consciousness away from the one and only present moment of natural
reality, and away from the one and only Present Moment of God.
€
Clinging to your own mind-forms or thoughts, is clinging to the world of form wi
thin and without, whether those mind-forms are memories of the non-existent past
, or anticipations of the never-existing future. € Clinging to your own mind-form-
thoughts, begins the process of taking the mind away from the present moment, beca
use, by powerful clinging to your internal , mind-only thoughts, the attention a
nd mind become largely dissociated and withdrawn back into the mind. €You first cl
ing to your thoughts, and you thereby become largely mentally dissociated and wi
thdrawn . €Then, after you are largely dissociated and withdrawn back into the min
d, you get caught-up in your thoughts and swept-away by their whirling mass. €You
then quickly become identified with the reality of your thoughts, by automatically
and unconsciously thinking and feeling that your thoughts actually are you, and
actually are your life, and that they are the past and future. €Your identificati
on with your thoughts as being me and my life , then causes you to believe and feel t
hat the past and future are real, and you believe and feel that you are actually liv
ing in the past and future. € You lose your effortless contact with the present, y
ou lose your effortless and greater presence of mind, you lose the very fluid is
-ness of life and God, by the rapid, subtle, and powerful sequence of first clin
ging to thoughts, and by then becoming dissociated, withdrawn, caught-up, swept-
away, and identified with them. €You then erroneously believe and feel that the pas
t and future in your mind, are objective realities.
€
All the above factors are part of the single process within which you lose your
greater presence of mind. €The clinging to thoughts, and the accompanying dissocia
tion and withdrawal back into the mind, and the identification with the thoughts
as being me and my life and the whole of life , are at the root of losing contact wit
the absolute present, and thus losing your greater presence of mind. €
€
In clinging to your own thoughts and mind, you are always withdrawing from the a
bsolute present moment, and back into your mind. €You are always withdrawing into
your own mind, and are always reflecting upon your own thoughts and mind. €In clin
ging to the thoughts in your mind, and in always reflecting on them, you falsely
feel and think that the reality of images in your mind is the real reality of the
absolute present moment, when, in fact, is it the past . €How is it the past ? € While y
u are withdrawn and living in your own mind, and while you are reflecting on the
present in your own mind, things have changed outside the mind, and a new but real
absolute present moment has arrived . €You are creating and living in a mind-only real
ity of the past , which is separate from the real reality of the absolute present mo
ment. € Your reality is always actually the past , because you are always behind the a
lute present as you cling to thoughts, withdraw into your own mind, and reflect
upon nothing but your own thoughts and mind. € You are always living behind the abso
lute present, in the past , because you cling to thoughts and withdraw into your mi
nd-only reality . €Because you cling to your thoughts, and because the present you expe
rience, reflect upon, and manipulate has already become the past , you are not cons
cious of the absolute present. €And you, therefore, have a weaker presence of mind
.
€
Because you cling to your thoughts, and withdraw into your own mind away from th
e absolute present moment and into the past , you are nevertheless living in two rea
lities . €You are living in the past , and in the absolute present. €A split exists betwe
en your reality of the present , and the real reality of the absolute present. € One re
lity is actually the past , and is where you consciously live inside your mind, whil
e the absolute present is always leaving you behind . €The other reality is the real re
ality of the absolute present moment which is always leaving you behind , but it is
unconscious to you because you can never reflect upon it. €Your present is differen
t from the real absolute present, and they are two distinct realities in your mind
. €
€
You are always withdrawing from the absolute present, and trying to live complet
ely in the past . €It is safe there in the past , because it is there that you have lif
gured-out and under control . € But, another force is at work: you are also always bei
ng pulled out of the past where you live, and into the absolute present. €The real and
absolute present is always demanding that you perceive it, and it is always pullin
g you out of your present which is really the past , and into itself. € The fact that y
u are living in the past , does not mean that you can completely deny the overwhelm
ing power of the absolute present. €
€
Your mind continually creates a chasm within itself by living in the past , but alw
ays being unconsciously confronted by the absolute present. €You are unconsciously
feeling the disparity between your concrete experience of the reality where you l
ive, and that of your hazy, dream-like feeling of the absolute present with whic
h you are always being unconsciously confronted. €It is as if you are living in tw
o visual realities in the same moment, and those realities are constantly dissol
ving into one another, while still being distinguishable; but, one reality is co
nscious and predominant to you, and that is the past where you live. € By living in
your mind in the past , you have little presence of mind, for two reasons: you are
not out in the absolute present; and, you are not conscious of the absolute presen
t. €You are not fully in the present because you are mostly withdrawn back into yo
ur mind, and you are not in the real present because you are identified with the
past as being the whole of life . € The past is your real present, while you are always
ctually living behind the absolute present in the past .
€
Within the very process and moment of forfeiting your greater presence of mind,
by retreating inside to the past and becoming identified with that reality , you are
not aware of the true nature and meaning of thoughts, and you, therefore, cannot
think and act accordingly. €You do not know that thoughts are merely forms or obj
ects in your own mind, and that they are made of nothing but self-energy, and th
at they are merely another small part of all that really exists in this one and
only present moment. €You erroneously believe your thoughts are the whole of reali
ty within and without. €You believe they are made of the stuff they merely represe
nt. €You believe they have power over you and your life. €When your thoughts and min
d become your reality, you may believe your ideas exist and act independently of
you; you may believe that they have their own existence, will, and processes se
parate from your existence, will, and mind. €You may believe your ideas represent
a living reality, rather than being a mere memory, possibility, or fantasy. €You m
ay believe that the past and future are your living reality. €When your thoughts a
nd mind become your reality, and when the whirling mass of mind-forms with which
you are identified becomes overwhelming, you may then go further into psychosis
by feeling that life is too powerful or out-of-control for you or God to manage
. €You do not know that the one and only present moment, and all that is real with
in it, including your present thoughts, is the reality. €You do not know that the
only power your thoughts have over you, over your actions, and over your life, i
s the power you give them by first clinging to them, and by then believing and f
eeling their reality . €In the midst of all the above error, you lose or prevent your
greater presence of mind.
€
The above explains how clinging to thoughts prevents greater presence of mind. € N
ow, how is differentiation a factor in living in the present, and in realizing g
reater presence of mind? €In other words, what exactly is differentiated, in order
to live in the present, and to thereby realize greater presentness of mind?
€
The follower differentiates the fact that thoughts merely represent the non-exis
tent past and the never-existing future, from the illusion that thoughts are a r
eality of past and future. €He differentiates the fact that his thoughts are only
small objects, and exist only in his brain-mind, and, at best, merely represent
the objective world, and do not rule him unless he clings to them, from the illu
sion that his thoughts are huge objects, and exist outside his brain-mind, and a
re an objective reality, and necessarily have power over him, over his actions,
and over his life. €He differentiates the fact that all of his experiences of real
ity and God, including the experience of his own thoughts and feelings of past and
future , are occurring in this one and only present moment, from the illusion that
the past and future are objective realities. €From another perspective, he realizes t
hat the mind-only past and future , are occurring only in this moment, by differentia
ting the fact of his present objective experience, from the illusion of his self
-generated ideas and feelings of past and future. €
€
Now, review the meaning of the presentness of mind from the beginning of this se
ction, while remembering that perfect presence of mind is not achievable while i
ndividuality is alive. € The presentness of mind means that:
a.€€€€The mind is effortlessly aware of this one and only present moment.
b.€€€€The mind is effortlessly aware, present, and functioning in this one and only pres
ent moment, even in the midst of memories of the non-existent past, and even in
the midst of thoughts which anticipate the never-existing future.
c.€€€€The mind is effortlessly surrendered into this one and only, and eternally-present
, present moment.
€
You will find that, with your intuitive understanding of Sacrifice, Faith, and P
rayer, your very tendency to cling to thoughts, knowledge, intelligence, sense o
f knowing and understanding, and the world in the form of your own mind-forms, t
houghts, will continually decrease over time. €As a result, you will also find tha
t your very tendency to mentally dissociate and withdraw, and to become enamored
and identified with your own mind-forms and thoughts, will also continually dec
rease. €You will find that you appreciate the greater freedom of mind; you will ap
preciate living in the world, while being freer of it.
€
When you are not clinging to your thoughts, and when you are not thereby dissoci
ating and withdrawing into your mind, and when you are not being swept-away and
identifying with your mind-form-thoughts, you will effortlessly realize greater
presence of mind, and are effortlessly aware of this one and only present moment
 without reflecting on it. €You will find that your mind-forms, ideas, and thought
s are not a complete subjective reality, and are also not an objective reality. €Y
our mind, and your placeless place of intuitive understanding, and the rest of t
he real present reality, will become bigger and more powerful than your thoughts
. €You will notice that your greater awareness and presence of mind remain, even i
n the midst of the mind s steady stream of random thoughts, and even while artfull
y engaging the mind in its many wonderful functions and uses. €You will find that
thoughts are merely small objects which come and go through the much broader are
na of your consciousness and intuitive understanding. €You will find that thoughts
are merely tools to use in your daily ordinary life. €You will notice that the on
ly meaning or implications your thoughts have, is the meaning or implications yo
u give them. €You will see how thoughts are also a way to satisfy the rational par
t of the mind, by placing limits, form, and conceptual meaning around Grace-Give
n, formless, wordless, intuitive understandings of how to live The Way of Freedo
m. €You will find that the Faithful surrender and yearning of the heart, and the t
houghts that such a heart compels, are a powerful and Prayerful communication to
God. €You will find that you are present, and are present with the whole of exist
ence within and without, and are present in the very Presence of God, but withou
t trying to notice either your presence, or that of existence, or That of God. €Yo
u find that, before you realize or think about it, you are automatically more su
rrendered into this present moment, and into the very Presence of God.
€
Remember, I am not Suggesting the absurd proposition that you are to not have th
oughts, and are not to use your intellect. €But, I am Suggesting that you not clin
g to your thoughts, knowledge, intelligence, and sense of knowing and understand
ing, but, instead, Sacrificially and Faithfully live from that freer place of in
nocence and not-knowing , even in the midst of thoughts, knowledge, intellectual
izing, and sense of knowing and understanding. €Use the mind, but use it wisely, w
hich is to use it more freely. €You will use memory-mind-forms and anticipation-mi
nd-forms in most every moment of your life, but use them more-consciously and mo
re-freely as the tools they are, for living in the world, and as part of your co
mmunication to God. €See them for the mere objects and tools they are, and notice
that they exist only in this moment.
€
The reader should also understand that the mind being more present with the inte
rnal and external environment of nature and God, and being more present with its
elf and its thoughts, does not mean that one is engaging more clinging to the st
uff with which one is present. €Being more present actually requires greater freed
om of mind, while clinging to nature, God, and one s own thoughts merely hinders b
eing fully present. € So, in the effort to become more present , do not become more i
nvested in yourself or in external things, or you will merely increase limitatio
n and suffering. €To be present means to be conscious of and in this one and only
moment, and does not mean to exert effort to be present, and does not mean to de
velop greater clinging and tunnel-vision on the stuff of form and limitation. €Bei
ng present requires no effort or planning, but requires continual Sacrifice and
Faith, in this moment.
€
The follower does not struggle against the clinging which prevents him from bein
g present. €Living in the present does not mean fighting with the essential factor
which prevents living in the present, but is to simply see the clinging for wha
t it is, and to effortlessly allow it to fall-away. €He does not struggle against
his clinging, but simply, spontaneously, and effortlessly releases his grip. €To t
ry not to cling is effort; to try not to cling creates even more clinging.
€
The follower does not become averse to his thoughts of past and future. €The only
conscious thoughts you ever have are of the past and future. €You never have a con
scious thought about the absolute present. €You will always have thoughts, as long
as you are alive. €Use your thoughts and intellect as the wonderful tools they ar
e, but do not let them sweep you away from the present moment and from the Prese
nce of God. €And, do not become averse to your thoughts and intellect because you
erroneously think they cause added suffering. €Your clinging to them is a cause of
added suffering, and not the mere existence of them.
€
The follower does not apply effort, struggle, and strain to be conscious of the
present moment. €The present moment of existence, and the Present Moment of God, a
lready exist, and are simply and effortlessly revealed and lived when that which
prevents or hides living in the moment is Faithfully Sacrificed. €He also does no
t effortfully confine or constrict his attention and mind in order to cling to,
and live in, the present moment. €To try to be present, prevents being present.
€
The follower does not try to cling to the present moment of existence, or to the
Present Moment of God. €Living in the present is not a clamping-down on the momen
t, but is an allowance of it, or is allowing it to be that which it already is. €I
n fact, to try to cling to the moment increases dissociation, which then, ironic
ally, only decreases presence of mind. €Clinging is not only not the way to live i
n the present, but actually prevents living in the one and only moment of existe
nce and God. €To try to cling to the present, only conceals the present in the past .
€To try to cling to the present, only makes the present, creation, and God very s
mall, and further closes-off the mind and heart to God.
€
Remember these key and related facts. €They comprise a brief summary, and within t
hem lie the essence of the illusion of past and future , and how you thus prevent gre
ater presence of mind:
1.€€€€Your fear of death and emptiness causes you to cling.
2.€€€€Your clinging to thoughts, your withdrawal into your own mind, your clinging to yo
ur own mind, your clinging to the world as your own thoughts and mind, creates t
he illusion of past and future . €
3.€€€€You live in the past , your present is the past , because you withdraw from the abs
present, and pull back into your mind.
4.€€€€The internal reality of past and future makes you erroneously believe and feel
exists to life than the present moment. €
5.€€€€Your belief and feeling that more exists to life than the present moment, your sen
se of past and future , is the hindrance to greater presence of mind, and, moreover,
is the antithesis of presence of mind.
6.€€€€As long as individuality is alive, the mind will never be fully conscious in the a
bsolute present, and the mind will never be fully conscious of the absolute pres
ent. €But, the greater is the follower s presence of mind, the better for his Growth
. €Do the very best you can effortlessly do; the rest is by Grace.
7.€€€€Your fear of death and emptiness is the root-cause of weak presence of mind.
€
Greater presence of mind is not a High Spiritual State, but is a necessary found
ation for Growth. €However, the fear of death and emptiness has the deepest and br
oadest possible implication for the Realization of Freedom, and not only for inc
reasing presence of mind which is simply one of many factors in Growth. € The fear
of death and emptiness is the root-cause for the entire life of preserving and
filling the limitation and suffering of individuality.
€
Great courage is required to cease the actions of preserving and filling individ
uality. €Courage begins within being tired of the suffering inherent within indivi
duality, and ends by Grace as courage is transcended in Faith.
€
5. € How To Use The Mind Wisely:
Courageous Living
Courageous living is the fifth aspect of the wise use of the mind. €But, at first
glance, the idea of courageous living does not seem to be relevant, or directly re
lated, to the wise use of the mind. €However, the wise use of the mind is impossib
le without courage, and, moreover, the two cannot be separated in the life of a
serious follower. €This section considers how courage is a part of the wise use of
the mind, and how the follower comes to live far more courageously than the nat
ural person. €
€
But first, what is courage? €Synonyms include: bravery, boldness, daring, fortitud
e, heart, heroism, spirit, strength, and valor. €Now, think about the state of min
d, and the observable predisposition and behavior, of one who is demonstrating c
ourage. € The crux of courage lies in this fact: A courageous person is profoundly
motivated, intent, and determined to accomplish a task, and the actions necessa
ry to accomplish that goal require him to put his personal welfare and needs at
risk, and he accepts those risks as part of accomplishing his goal and as he mov
es forward in the attempt to realize his objective. €A person can exercise courage
on behalf of himself, or for a person or cause beyond himself. €Courage may or ma
y not be for selfless reasons, but courage always puts part or all of one s person
al welfare or needs at risk. €Exercising any degree of courage, and seeking or mai
ntaining complete personal safety, are opposite actions.
€
What motivates or causes a person to act courageously? €There are three general re
asons why a person lives courageously, or temporarily acts courageously:
1.€€€€Egoic-fulfillment - A person will live courageously, or temporarily act courageous
ly, in order to fulfill or protect one or more of his own egoic needs. €He will pu
t one or more of his three egoic needs at risk, or will put at risk one or more
of the specific means he uses to fulfill an egoic need, in order to feed or prot
ect a need which is of greater importance to him than the need he is putting at
risk.
€
2.€€€€Self-transcending Love - A person will live or act courageously out of love for an
other person, or love for a group of persons, or love for a cause beyond his per
sonal needs. €However, self-transcending love should not be confused with Divine L
ove which is not other-than God s Presence, Will, and Help Manifesting In creation
. €Divine Love is God, and does not arise from egoity, and is not self-energy, and
cannot be invested in any thing of form, and cannot be influenced by personal b
ias, preference, or emotion. €Self-transcending love is far, far better than narci
ssism, but self-transcending love arises from egoity, is fueled by self-energy,
includes investment in another form or forms, and is based on personal bias, pre
ference, or emotion. €History is filled with beautiful examples of self-transcendi
ng human love, and the world would be a much better place if it were practiced m
ore often, but Divine Love Transcends all forms and levels of human love. €Self-tr
anscending human love is never to be devalued, but must be distinguished from Di
vine Love. €In fact, the follower practices self-transcending love, and increasing
ly allows Divine Love. €The follower moves from sympathy, to empathy, to compassio
n, and finally to un-withdrawn dispassion. €The first three stages are those of de
veloping self-transcending human love, while the latter is the allowance of less
clinging, greater freedom, and Divine Love.
€
3.€€€€God-Realization - The serious follower is always placing his personal welfare and
needs at risk, by simply living The Way of Freedom. €Part of the very Nature of Th
e Path, is the Faithful Sacrifice of the stuff and ways of self-feeding and self
-protection, which requires extreme courage. €But, the deepest reason why people p
ursue God-Realization is because of personal suffering, and the corresponding in
herent desire to be personally Blissful. €However, a paradox of The Path is that t
he follower indeed lives The Way of Freedom for the Ending of his personal suffe
ring and the Realization of Bliss, yet the very follower who wants to be Blissfu
l, and who is passionately pursuing Bliss, must gradually relinquish the very de
sire for personal Bliss, but while still being motivated by personal suffering t
o Realize Freedom and Bliss. €So, the Ending of personal suffering and the Realiza
tion of Bliss are the more-realistic and more-specific reasons for courage along
The Way, while a seeker typically expresses his desire in the less-personal, le
ss-exact, general, abstract, and higher-sounding idea of wanting God-Realization .
€
The follower is not motivated and courageous along The Way, for the sake of fulf
illing egoic needs. €However, all followers begin The Path being motivated by the
desire to experience personal Bliss. €
€
Neither is the follower motivated and courageous to Realize Freedom, for the sak
e of serving humanity. €But, all followers with intuitive understanding of The Way
of Freedom are spontaneously predisposed to Sacrificial service. €The follower do
es not serve in order to Realize God, and neither does he seek Freedom so that h
e will be a fit Vessel for serving humanity. €His service is a reflection and by-p
roduct of a being and life already founded In God and His Way, and already movin
g toward Freedom. €The follower knows there is no plan he can devise, and no actio
ns of effort he can engage, that will produce or contribute to God-Realization,
including service. €And, since he is under Grace, the future appearance of his per
sonal life is God s Will, and is not according to his will.
€
The follower does not gain his courage for The Way of Freedom by scheming or eff
ort, or from being told by others that he must have courage. €His motivation, dete
rmination, passion, and courage are strong, not because he figures-out how to have
courage and then tries to have courage, and not because he has been told he must
have those traits. €Self-will, or prodding from external sources, is not sufficien
t to inspire him so deeply and completely. €His motivation, determination, passion
, and courage are strong because he wants his suffering to End, and because he i
s willing to do any thing and at any time for Realization. € His suffering will au
tomatically compel him to think and live courageously. €His own suffering will com
pel him to put his personal needs at risk, and to endure the vulnerability of de
creasing self-protection and the emptiness of decreasing self-feeding.
€
The idea of courage, and the three general factors which motivate people to act
courageously, are Explained above. €The title of this section is Courageous Living ,
and not merely courage in the abstract. € Courageous living is the consistent appli
cation of courage in one s daily life, on both subtle and gross levels. €Courage is
a vitally important state of mind for the follower, but courage must be acted-up
on and lived in subtle and gross ways for it to contribute to Growth. €Courage of
mind, without courageous actions, is worth little. €But, one who is truly courageo
us of mind can only act courageously. €Path-related courage must also be consisten
t, which allows no time to fall-back into isolation and safety from God and His
Way of Freedom. €
€
Regardless of whether nature, or God, or both lead the mind, the mind is the hub
of all subtle and gross activity. €So, the mind, and its wise and courageous use,
cannot be separated from courageous living and Growth. €And, courageous living an
d Growth, cannot be separated from the mind, and from its wise and courageous us
e. €The Way of Freedom is impossible without the mind of courage and without the a
ctions of courage.
€
What exactly is the relationship between courage and the wise use of the mind? €Or
, from another perspective: How is courage an integral part of the wise use of t
he mind? €The best way to understand the answers to those questions, is to first u
nderstand the factors which prevent an individual s thinking and actions from bein
g courageous. € The seeker needs to understand the factors which prevent a person
from engaging differentiation and logical thinking, and which prevent him from l
iving according to the realistic and possible conclusions he reaches.
€
The ego s primary impulse is the preservation of itself, and its need for pleasure
and vanity are strong but pleasure and vanity are subordinate to survival. €Prese
rvation is first, and self-feeding is second. €(But, preservation can be viewed as
a form of self-feeding.) €The ego compels the mind to devise plans to fulfill its
three needs, and then the ego compels the mind to direct the individual s subtle
and gross actions to carry-out those plans. €The ego is pure impulse, and has no a
bility to think, but compels the mind to think on its behalf. €The ego also has no
morality, and no conscience of right and wrong. € More importantly for our discus
sion, the ego has no concern about the truth. €The ego has no concern about that w
hich is real or possible. €The ego is only blind impulse, and it does not care abo
ut the methods used to get its needs met, but cares only that those needs are me
t. €The ego is only about self-protection and self-feeding at any cost, even at th
e expense of truth, even at the expense of that which is real and possible, in f
avor of the not real and not possible. €The ego is incapable of care or concern, a
nd is only blind impulse. €
€
The capabilities and creativity of the human mind are extremely numerous and com
plex, unlike the animals. €The creative genius of the human mind allows it to fash
ion and combine simple elements of the earth, to produce extremely complicated o
bjects and systems which enhance and extend human life. €The mind also changes and
improves its creations. €
€
The magnificent creativity of the human mind has few boundaries. €However, inheren
t within the mind s virtually unlimited mental creativity, lies a great risk: the
risk of mentally losing touch with that which is real and possible. € The same cre
ative genius God Creates for humanity to use for his betterment, also makes mank
ind subject to delusions and illusions, which are psychosis. €However, God also Gi
ves humanity the ability to use the mind wisely, which means mankind also has th
e ability to differentiate the real from the not real and the possible from the
not possible, and to think logically and courageously . €Delusions and illusions a
re ideas which are actually false, but are nevertheless assumed to be true, and
the psychotic person lives as if they are true. €
€
How does this information relate to the courageous use of the mind? €Delusions and
illusions can become a refuge of cowardice for the ego, and provide the ego wit
h self-protection and self-feeding. € Delusions and illusions can be a safe haven
in which the ego can hide from that which threatens its self-protection and self
-feeding. €Remember, the ego cares nothing about that which is real or actually po
ssible, but cares only about protecting and feeding itself at any cost, includin
g at the expense of truth and in favor of the not real and not possible. €The huma
n mind, under powerful egoic control, can actually believe that most any false i
dea is true, if that false idea prevents the mind from seeing or accepting a rea
l fact or real possibility which threatens its survival, pleasure, or vanity. €The
egoically-controlled mind can accept or create a delusion or illusion, if that
delusion or illusion offers a reward of survival, pleasure, or vanity, even though
the reward exists only in the imagination. €The egoically-controlled mind can then
lead the entire being and life into operating as if the delusion or illusion is
true.
€
That which is real and possible can threaten the ego s survival and self-feeding,
and the ego can compel the mind to accept or create ideas which do not represent
that which is real or possible. €The ego can compel the mind to accept or create
delusions and illusions. €The ego s fear of death, and its fear of not being fed its
pleasure or vanity, can compel the mind to become psychotic. € The ego s fear of de
ath and emptiness can compel the mind to accept or create false ideas, and to tr
eat those false ideas as if they actually represent that which is real or possib
le. €The ego s fear of death and emptiness can compel the mind to accept or create f
alse ideas as being fact or possibility.
€
Before we continue with the topic of the courageous mind and courageous living,
the reader may benefit from a deeper understanding of delusions and illusions, w
hich comprise psychosis. €The ideas of delusions, illusions, and psychosis have on
ly been heretofore mentioned, without much definition and elaboration.
€
Delusions are incorrect ideas about oneself , that are nevertheless assumed to b
e true, and are acted upon as if they were true. €In this context, oneself is ego, s
elf-energy, mind, and body: every component of the selfhood, and not only the eg
o. € Illusions are incorrect ideas about one s outer environment, life circumstances
, relationships, or interactions, or about other people, or creation in general,
or God, that are nevertheless assumed to be true, and are acted upon as if they
 were true. €Delusions are relative to oneself, while illusions are relative to th
at which is not part of oneself. €
€
A mind-state of psychosis is comprised of delusions, or illusions, or both. €But,
a person who has delusions will typically have related or unrelated illusions, a
nd vice versa. € Psychosis is rejecting or being unaware of ideas which reflect th
at which is real or possible, in favor of ideas that do not reflect reality or p
ossibility, while assuming those false ideas actually represent that which is re
al or possible, and then living according to those false ideas.
€
Now, back to the courageous mind and courageous living. € Differentiation and logi
cal thinking confront the mind with that which is real or possible, and do not a
llow the mind to venture into the safe land of psychosis. €But, remember, as State
d above: The ego s fear of death and emptiness can compel the mind to accept or cr
eate false ideas, and to treat those false ideas as if they actually represent t
hat which is real or possible. €The ego s fear of death and emptiness can compel the
mind to accept or create false ideas as being fact or possibility. €
€
Differentiation and logical thinking confront the mind with that which is real o
r possible. €But, fear can prevent a seeker from engaging or maintaining different
iation and logical thinking, or fear can prevent him from accepting and living a
ccording to that which is discovered to be real or possible. €Fear can prevent a s
eeker from confronting or accepting that which is real or possible. €Fear is the e
nemy of differentiation and logical thinking. €Fear is the enemy of the wise use o
f the mind. € The fear of death and emptiness is the enemy.
€
The fear of death is the fear of non-existence. €The fear of death is the fear of
not existing as a cohesive, separate, and identifiable individual. €The fear of de
ath is the fear of being nothing. €The fear of death is the fear of eternal oblivi
on. €
€
The fear of emptiness is the fear of experiencing nothing, feeling nothing, bein
g filled by nothing, and clinging to nothing, while still alive as an individual
. €The fear of emptiness is the fear of being an empty shell with no recourse. €The
fear of emptiness is the fear of being left with only your primary suffering and
darkness. €The fear of emptiness is the fear of being without purpose and hope. €
€
The ego s fear of its own death, which is the same as its impulse for survival, ca
uses the mind to function so that physical death and Ego-Death are prevented. €Bot
h physical death and Ego-Death are the death of individuality (but physical deat
h has no merit). €The ego s impulse for survival also causes the mind to not accept
death as the stark reality it is, but can cause the mind to accept or create ide
as which offer the reward of survival, even if the reward is imaginary. €
€
The ego s fear of emptiness, which is the same as its impulse for pleasure and van
ity, causes the mind to function so that emptiness is prevented. €The ego s impulse
to be fed and filled, causes the mind to not accept emptiness, suffering, humili
ty, and rejection by others. €But, when no real and suitable reward of pleasure or
vanity is available, the ego can compel the mind to accept or create ideas whic
h offer the reward of pleasure or vanity, even if the reward is imaginary.
€
The ego is not separate from fear, and is not other-than fear. €The ego is fear. €Th
e ego is the sheer impulse of fear. €The self-energy, mind, and body carry-out the
actions of fear on behalf of the fear-ego. €Those ego-compelled actions prevent p
hysical death, Ego-Death, and emptiness.
€
The fear of death and emptiness is so powerful, that it can easily thwart the wi
se use of the mind. €To placate the fear, and to ensure self-protection and self-f
eeding, the ego will compel the mind to accept or create delusions and illusions
, and to reject that which is real or possible. €One or all of the three egoic nee
ds - survival, pleasure, and vanity - can be protected or fed, when the egoicall
y-controlled mind does not have the courage to override the fear.
€
So, it is the fear of death and emptiness which prevents a person from engaging
differentiation and logical thinking, and which prevents him from living accordi
ng to the realistic and possible conclusions he reaches if he does engage differ
entiation and logical thinking. €A powerful example is the commonly-held belief in
some form of afterlife or reincarnation. €Even though no objective evidence exist
s to support the idea of an afterlife or reincarnation, the great majority of pe
ople on the planet simply must believe that, Death is not really death. , or that, D
eath is not final or forever. . €However, death is actually the eternal and timeless
void of non-existence, just as you experience every night in deep sleep. €But, the
idea and observable fact of death are so contrary to the state and ways of indiv
iduality, and the primal fear of death is so powerful, that the typical human mi
nd will either accept or create most any idea which will relieve or soften the f
ear of death, and will reject ideas which directly threaten the idea of an after
life or reincarnation. €People die every day actually believing they are about to
venture to some form of afterlife, or die believing they will reincarnate again
one day, when, in fact, they are simply going to sleep, only never to wake again
. €The stateless state of death is actually no-problem , but people deeply fear the n
on-existence of death. €However, upon closer inspection, the reader comes to see t
hat people also greatly fear the process of dying; they fear the process and tim
e-period of going from existence to non-existence. €They fear the process of dying
because of the possible pain associated with the process, and because, when the
y consider the process of death, they feel an overwhelming sense of loss and sor
row as they realize all the aspects of nature to which they cling but which they
must let-go, and which they will never experience again, including themselves,
their mind, and their body.
€
An entire book could be written discussing nothing but the thousands of myths fo
und in religious and spiritual teachings, and how each of those myths only serve
to protect or feed one or more of the three egoic needs. €The idea of an afterlif
e or reincarnation is only one of the innumerable myths. €And, the many, many othe
r spiritually-correct ideas found on the spiritual circuit today are just such f
abrications, designed to protect or feed the three egoic needs. € Spiritual-correc
tness could not exist without delusions and illusions. €Spiritual-correctness depe
nds on treating that which is not real or not possible, as if it is real or is p
ossible.
€
Spiritual and religious teachings are filled with ideas for which no supporting
objective evidence exists, and which do not represent that which is real or poss
ible. €Spiritual and religious people typically live their lives based on a myriad
of delusions and illusions, because the ego s need for survival, pleasure, and va
nity is so very strong. €No objective evidence exists to support their spiritual o
r religious ideas, but they will firmly believe those ideas, and will live their
lives based on those ideas, and will vehemently reject or discredit contrary idea
s, because the truth does not matter when the three egoic needs are at stake. €The
egoic consolation derived from their delusions and illusions, means more to the
m than the truth. €Egoic fear, self-protection, and self-feeding usually win-out o
ver the wise use of the mind, while the serious student of life increasingly ove
rcomes his fears, self-protection, and self-feeding, and thinks and lives courag
eously. €
€
The serious student of life wants to discover the truth of himself, life, God, a
nd the Way to God. €He wants to discover the truth not because of curiosity, and u
ltimately not to protect or feed self, and not to serve others, but because of s
uffering. €If he were a Blissful individual, he would not care about truth, or muc
h of anything. €(Realizing the Bliss of God, while still an individual, is impossi
ble, contrary to many spiritual teachings. €But, the idea is used to demonstrate t
he fact that suffering drives the serious student of life in his seeking.)
€
The sincere seeker is searching for that which is real, and for that which is re
ally possible, and for Truth. €The Faithful Sacrifice of the fear of death and emp
tiness, and courage, strength, and determination, are the actions and traits whi
ch allow him to engage or maintain differentiation and logical thinking. €The same
Faithful Sacrifice of the fear of death and emptiness, and the same courage, st
rength, and determination, also allow him to to accept and live according to the
conclusions he reaches which reflect that which is real or possible.
€
Suffering compels the serious student of life to seek answers. €Suffering also com
pels him to have courage. €Courage is his determination to at least ignore the fea
r, and to engage and maintain differentiation and logical thinking. €Courage is hi
s passion to investigate ideas which, upon first encounter, make him afraid or o
ffend his vanity. €Courage is his strength to confront and accept that which is ac
tually real and actually possible. €Courage is his ability to live according to hi
s discoveries and conclusions. €The wise use of the mind is courage in action on t
he level of ideas, cognition, and experience. €Courageous living is the consistent
application of courage in one s daily life, on both subtle and gross levels. €
€
Suffering is the driving force behind the courageous mind and life of the seriou
s follower. €He knows that cowardice, self-protection, and self-feeding will only
ensure him the natural destiny. €He Faithfully and Prayerfully Sacrifices his fear
of death and emptiness, in every moment. €He is a warrior against the state and w
ays of limitation and suffering, and is eager and fully committed to fight to th
e Death. €But, in that Death is Life. €Yet, that Life is not a Glorious Life for the
individual, but is the Glorious Life of God without the state and ways of indiv
iduality. €It is the Life of God, by God, for God, only about God, and only God. €
€
Faith and Sacrifice are by Grace, and are Grace. €Faith and Sacrifice are contrary
to the fear of death and emptiness. €Faith and Sacrifice greatly diminish the imp
ulse and ways of fear, self-protection, and self-feeding. €Faith and Sacrifice wea
ken, and not strengthen, the need for survival, pleasure, and vanity. €Faith and S
acrifice allow a follower to face life within and without head-on , as life really
is, and as life really can be. €
€
For the serious follower under Grace, how life really is, and how life really ca
n be, is not completely terrible, but is, from one perspective, Good, Perfect, a
nd hopeful, with that hope based on that which is real and possible, and not on
empty fantasy. €The follower is alive. €He is witnessing God, and His marvelous crea
tion, and His Awesome Workings In that creation. €He is one of the rare human bein
gs in history who have a real relationship to God. €He has personally met God Inca
rnate. €He has sat for hundreds or thousands of hours in God s All-Pervading and Pow
erful Presence which Exceeds the limitation and temporariness of that Form. €He ha
s heard The Way of Freedom being Taught by the Incarnation Himself. €He has read T
he Teaching which was Written by the Incarnation Himself. €He is under Grace. €He kn
ows about, and understands, The Way of Freedom. €He has Direction, and his Purpose
is now clear. €He is not wandering aimlessly through life as the masses, who are
pushed, pulled, jostled, and tormented by the whims of nature within and without
. €He has the real possibility of Realizing God. €He has the real possibility for Fr
eedom and Bliss. €He has seen, heard, and understood That which very few in histor
y ever witness and understand. €A Destiny Awaits him that even fewer ever Realize.
€That Destiny is by Grace. €That Destiny is Grace. €That Destiny is God.
€
Short of that Destiny, the egoically-controlled mind can accept or create a delu
sion or illusion, if the psychosis offers a reward of survival, pleasure, or vanit
y, even though the reward exists only in the imagination. €The egoically-controlled
mind can then lead the entire being and life into operating as if that delusion
or illusion is true. €Courage is required to engage and maintain differentiation a
nd logical thinking, and to then live according to the realistic conclusions one
reaches. €
€
However, fear not only causes one to accept or create delusions and illusions, a
nd not only prevents one from living according to realistic conclusions, but als
o prevents concentration. €Fear creates clinging, and clinging prevents powerful c
oncentration. €So, courage is also required to allow concentration. €The follower s ge
ntle but powerful concentration arises as a spontaneous by-product of Sacrifice
and Faith, and courage is required to live Sacrificially and Faithfully. €But, the
follower s suffering, and his heartfelt yearning to Overcome the suffering of ind
ividuality, will supply all the motivation, strength, determination, and courage
he needs for both clear thinking and concentration. €Courage is not only a necess
ary factor in differentiation and logical thinking, and in living according to r
ealistic conclusions, but also in the follower s gentle but powerful concentration
of attention, mind, and body. €Courage is necessary for concentration.
€
Clinging prevents greater concentration. €Sacrifice and Faith are the undoing of c
linging. €Therefore, Sacrifice and Faith are necessary for the follower to realize
a state of gentle yet powerful concentration. €However, from the egoic perspectiv
e, Sacrifice and Faith put one s egoic needs at risk. €Courage is required to put on
e s needs at risk. €So, courage is required to live the life of Sacrifice and Faith,
and to thereby realize greater concentration. € Without the courage to greatly de
crease clinging, the powerful yet gentle concentration of attention, mind, and b
ody is impossible to realize. €Suffering will help supply the courage needed for S
acrifice and Faith. €
€
However, the follower knows that his needs are never at risk, because of his Fai
th in God and His Workings. €He has seen more than enough to convince him of Faith
. €His Faith is justified, he is convinced of Faith, and he is suffering. €So, the c
ourage to live by Faith is not difficult for him to muster, even though present
egoic impulses and old habit-patterns of Faithlessness still arise. €His Faith is
becoming more powerful than his nature. €
€
He knows that Faith, the undoing of clinging, and greater freedom, are impossibl
e without Sacrifice. €He also knows that God will Provide all he really needs. €So,
the life of Sacrifice is also not difficult for him to practice. €However, God Pro
vides all he really needs, not in spite of the follower s Sacrifice, but in Respon
se to his Sacrifice and Faith. €
€
The reader understands how the wise use of the mind, as differentiation, logical
thinking, and concentration, requires uncommon courage. €Now, consider how courag
e is also necessary to live freer of the illusion of past and future , and to thereby
live in the present, and allow greater presence of mind.
€
Nature, reflected in the human kingdom, is primarily about the preservation of i
ndividuality. €That impulse for preservation is your fear of death, but you also f
ear emptiness. € You want to survive as an individual, but you also want to be fil
led with experience and feeling in order to make the life of individuality beara
ble. €The filling-up with experience and feeling is nature s reward to you for doing i
ts work of preserving individuality. €
€
One way that nature helps preserve and fill individuality, one way that nature h
elps prevent death and emptiness, is by giving individuals the need and ability
to control their own lives. €Many elements of nature within and without must opera
te for a person to exercise control over his life. € One of the many factors neede
d for an individual to exercise control over his life, is the illusory belief an
d feeling in the reality of past and future. €How is that true? €What is the relations
hip between the ability to control one s life, and the illusion of past and future ? €
€
The fourth stage of the egoic process is self-will, and is comprised of mental s
cheming and self-effort. € Scheming is another word for planning , and planning, by defi
nition, is relative to only the future . € Scheming, or planning, is a subtle but pow
erful way you ensure that the future will be arranged so that you do not die or be
come empty. €You cannot plan for the past or present. €However, you do remember and
learn from the past, in order to make good plans, or better plans, for the future. €Yo
u will either plan to repeat the good or egoically-pleasing parts of the past, o
r you will plan so that the future is changed and better than your less-egoically-
pleasing mistakes of the past. €A mistake in the past means that you did not act so
that your individuality is preserved or filled according to your needs or prefer
ences. € Good plans are meant to repeat the past, and better plans are meant to imp
rove on the past, but both good and better plans ensure that individuality will be p
reserved and filled, according to your needs or preferences. €So, memories of the
past are necessary in planning for a good or better future. €
€
To exercise control over your life and destiny, you first cling to thoughts, and
then believe and feel the past and future to be real, and thereby believe and feel
that there is more to life than the present moment. €You must first believe and fe
el that the past and the future are concrete realities, before you will plan for the
future , and before you will make the effort to carry-out those plans and preparat
ions in subtle and gross actions. €You must remember and learn from the past in orde
r to make plans for a good or better future. €The belief and feeling in the reality o
ast and future, make you believe and feel that more exists to life than the pres
ent moment. € You must believe and feel the reality of past and future, you must bel
ieve and feel that more exists to life than the present moment, in order to exer
cise control over your life.
€
Some key facts must be stressed before we proceed. € Nothing is wrong with the realit
y of past and future, and nothing is wrong with exercising control over your life. €I
am not Suggesting that you become irresponsible in life by not planning for som
e aspects of the future, or by not using calendars, or by discarding your clocks
, or by not making and keeping appointments. €I am also certainly not Suggesting t
hat followers give-up the idea and passion for Realizing Freedom in the future : th
e serious follower is always in positive anticipation of God s Workings and Help;
he is always passionately reaching-out to God in all Sacrifice, Faith, and Praye
r, and with open mind, heart, and hands, and while forgetting the self that is d
oing the reaching, opening, and Praying. €And, I am not Suggesting that you try to
forget the past , which you cannot do, and which would be stagnating and deathly-h
armful to your life if you could. €Remembering and learning from the past is a neces
sary factor in all forms and levels of human change and improvement, by providin
g the needed information to properly plan and create a good or better life in the fut
ure . €
€
However, I am Suggesting that you live fully and presently in this one and only
present moment, while seeing your memories and planning-mind-forms as the mere s
mall and distant objects they are, and while recognizing that they too are exist
ing only in this one and only present moment. €Whether your direction in life is o
rdinary or Extraordinary, learn from the past in order to create a good and better
future : repeat that which worked ; and, seek to improve, or seek to not repeat, that
which did not work . €Use your memories and anticipation-mind-forms as the tools the
y are, but do not cling to them, and do not treat the past and the future as objecti
ve realities since your thoughts merely represent the past and future . €Use thoughts,
but increasingly be free of them and be free with them, just as you are increasi
ngly free of, and free with, any other object within or without. €Also, understand
that Ego-Death and Incarnation will indeed Occur in the future , but will be Revea
led in this one and only present moment when It does Arrive . €Recognize that all you
r thoughts, all your subtle and gross actions, all of space and form, and God, a
re existing in this one and only present moment, even while learning from the pas
t , and while planning and acting for the future . €See how your mind of time allows you
to function in the world and serve others, but also see how your mind of time exis
ts in the context of this eternal one and only present moment of intuitive under
standing. €However, and above all, as the serious follower learns from the past, h
e also increasingly lives by Faith and Sacrifice, and increasingly allows the fut
ure to Unfold according to God s Will for him.
€
Remembering and learning from the past is important, both ordinarily and Extraor
dinarily. €All individual change and improvement, and thus all advancement in ordi
nary human culture, is because of remembering and learning from the past, and is
also because of planning to do good or better in the future based on those past suc
cesses and failures. €The same principle is true for the serious follower. € The Gra
ce-Given intuitive understanding of The Way of Freedom cannot be remembered, but
the egoic actions which contradict that intuitive understanding, and the added
suffering those actions cause, can be remembered. €The suffering will cause the fo
llower to remember the egoic actions which turn him from The Way of Freedom, and
shut-out God. €The follower can also remember to once again turn to that intuitiv
e understanding, and be Guided by it, and live from it, but he cannot remember t
he understanding itself. € He can remember how to participate in a Better future , by
remembering his actions which contradict The Way and cause added suffering, and
by always remembering to turn back to intuitive understanding, and let that Gui
de his thoughts and actions.
€
The above information lays the foundation for understanding exactly how courage
is necessary to live freer of the illusion of past and future , and to thereby live m
ore in the present, and allow greater presence of mind. €However, a clarifying dig
ression is needed to explain why intuitive understanding cannot be remembered:
€
Why cannot intuitive understanding be remembered , like ordinary conceptual unde
rstanding? €Memories are nothing but mind-forms, or forms in the mind. €The mind can
convert into mind-forms or thoughts, only the experience of things of form and
limitation, and only that which can be sensually-perceived. €The intuitive underst
anding of The Way of Freedom is not of form and limitation, and cannot be sensua
lly-perceived. €Therefore, intuitive understanding cannot be converted into mind-f
orms or thoughts. €And, since only mind-forms or thoughts can be remembered, intui
tive understanding cannot be remembered. €
€
You can create mind-forms which represent the positive implications or results o
f intuitive understanding in the being and life, but you cannot create a thought
which represents the actual intuitive understanding itself. €You can also create
mind-forms which represent the egoity which stands in contrast to the intuitive
understanding of The Way of Freedom, but, again, not the understanding itself. €Yo
u cannot remember or think about the intuitive understanding itself; only the effe
cts of it, and only the egoity which stands in contrast to it. €You can only live
from it, and without noticing it.
€
Also, since intuitive understanding cannot be converted into a mind-form or thou
ght, the follower cannot cling to it. €The follower cannot create thoughts which a
ccurately represent, or approximate, intuitive understanding, and he, therefore,
cannot cling to it. €It is beyond the ordinary processes of perception, experienc
e, cognitive functions, sense of knowing, and subtle and gross actions, yet it m
ightily influences them. €He cannot cling to the understanding, but he can cling t
o the mind, and to the subtle and gross functions and behaviors, which are influ
enced by the understanding. €He can only cling to the effects of the understanding
in his being and behavior. €Intuitive understanding is not a part of the processe
s or perception and experience, and is not part of the cognitive functions, and
is not part of his bank of ordinary knowledge, and is not part of his subtle or
gross actions, even though it mightily influences all those aspects of him. € Intu
itive understanding cannot be an object of memory or clinging. €It can only be all
owed to Guide the process of experience, and the mind, and all subtle and gross
behavior; and only in this one and only present moment. €The follower can never cr
eate it, re-create it, remember it, or cling to it. €Intuitive understanding is al
so, therefore, timeless. €But, it nevertheless Guides the follower s mind, heart, an
d actions in The Way of Freedom, as he lives and participates in the world of sp
ace, form, and time .
€
Since intuitive understanding cannot be an object of memory or clinging, it also
cannot be a direct source of planning and preparation for the future . €But, by livi
ng in greater accordance with its Guidance in The Way of Freedom in this one and
only present moment, the follower has knowledge, certainty, and Faith that the f
uture will be that of even greater freedom. €He realizes greater freedom in the ver
y moment he follows that understanding, and so the future moment will simply be th
at living even more deeply from that understanding. €Intuitive understanding does
not offer control over the future by being a source for planning, but it can be a
source for a Better future by following and participating in it in this moment. €
€
Intuitive understanding does not overcome fear by offering preservation and self
-filling, and does not replace fear with courage, but transcends preservation, s
elf-filling, courage, and fear by showing how to live by Faith, in this one and
only moment. €Courage is initially required to submit to intuitive understanding,
but courage is eventually transcended in the Faith it reveals.
€
Now, back to how courage is necessary to live freer of the illusion of past and fut
ure , and thus in greater presence of mind. €You, the ego, find great solace in cont
rolling your life and destiny. €It is natural to feel consoled by knowing your nee
ds will be met, especially when you think you are in control. €Your relative certa
inty and comfort about your future is good and right in the natural life of ordina
ry-functionality. €You are comforted in your knowledge that you are making plans a
nd preparations for a good and better life in the future . €According to your plans an
reparations, you will not die, and you will not be empty; you will live and be f
illed, according to your plans. € Your sense of control, and your plans and prepar
ations for the future , console and placate your fear of death and emptiness. €(Accor
ding to your plans, your physical death will not be until you are extremely old,
and, in your mind, death is always way out there in the very distant and unforese
eable future. €Even when the body dies, you plan to not really die , but to escape to h
aven or to another plane of existence, or you know you will reincarnate. €Your plan is
I will be very, very old when I die, and death does not really mean death. €You do
not allow yourself to see death as death; but, if you do, then you do not allow
yourself to fully apply death in your case.) €
€
Your fear of death and emptiness provides the unmoving impulse to control, and t
o plan and prepare for the future . €Your fear of death and emptiness also gives you
the impulse to cling. €You cling to the world in your mind. €Clinging to the world o
f form includes clinging to yourself. €You can then act to control, and can act in
planning and preparation, because you are already clinging to the world in the
form of your memories and anticipation-mind-forms, and because you thereby belie
ve and feel the illusion of past and future to be real. €The fear of death and emptine
ss is at the root of clinging to nature within and without, and is at the root o
f maintaining and filling the individuality. €Ensuring that the future is relatively
under control through planning and preparation, is one of many expressions of cli
nging to yourself and the world, and is one of many ways you maintain and fill i
ndividuality. €
€
Your fear of death and emptiness causes you to cling to your thoughts, and your
thoughts are only of the past and the future . €By clinging to your thoughts of past a
uture , you can use them to plan and prepare for the future . €By planning and preparin
g for the future , you can ensure you will not die or be empty. €
€
Now, this leads directly to why € courage is necessary to live freer of the illusi
on of past and future, and to thereby live more in the present, and allow greate
r presence of mind. €Living fully yet effortlessly in this one and only present mo
ment requires tremendous courage, and deep intuitive understanding. €Some spiritua
l-types strain to live in the moment, and to be mentally present, but they are a
lways unsuccessful and create even more limitation and disturbance for themselve
s. €They do not understand the simple illusion of past and future, and do not have
 the understanding and courage inherent within Sacrifice and Faith, to live the
only other Way. €They merely increase clinging, and thus limitation and suffering.
€No significant courage is required to live the natural life. €In fact, the natural
life seeks to console the fear, and not Overcome it in courage and Freedom. €
€
Courage is needed to release that which is at the root of the reality of past and
future: the fear of death and emptiness. €Deep courage is needed to release the fe
ar of death and emptiness which is at the root of all egoity and the entire natu
ral life, including, but far from limited to, the illusion of past and future. € W
ithin the release of the fear of death and emptiness, the follower is releasing
his very clinging to himself. €The release of clinging to himself, then allows him
to release his clinging to mind-forms, knowledge, intelligence, sense of knowin
g and understanding, and the entire creation within and without in the form of h
is own mind-forms or thoughts. €All other clinging is based on the clinging to him
self. €In that life of profound Sacrifice and Faith, the follower is spontaneously
freer of the illusion of past and future , and is thereby freer of his need to over-
control and over-prepare for his life and destiny. €He does not become powerfully
caught-up in his thoughts and swept-away by their swirling mass. €He does not beco
me identified with them as being me and my life . €Yet, he does not become mentally dis
sociated and withdrawn. €He is, by Grace and without effort, living more fully in
this one and only present moment of existence and God. €
€
Your mind-forms or thoughts are only of the past or the future , and never of the abs
olute present. €Your fear of death and emptiness causes you to cling to your thoug
hts. €Your fear of death and emptiness then causes you to use those thoughts to ov
er-plan and over-prepare for the future , which ensures that you will stay alive an
d filled. €You want to be sure about the future, and have it under control , so that yo
u will not die or be empty. €Profound courage is needed to Sacrifice your fear of
death and emptiness, and your illusion of past and future . €Therefore, courage is requ
ired to live with greater presence of mind. €
€
The deeply advancing follower is increasingly Sacrificing his fear of death and
emptiness, which is at the root of the need to believe in the reality of past and
future. €His self-attention and self-concern, and his entire egoic process, are we
akening, as he looks to God as his Destiny, and for Help in Realizing his Destin
y. €He may be rightly perceived as courageous.
€
However, he actually lives not on courage, for courage implies a struggle with f
ear. € He has transcended courage, and lives by Faith. €He lives on the Grace-Given
intuitive understanding of God s one Way of Freedom. €He also lives on the knowledge
that God can Easily Purify, Change, and Guide him to Freedom, as he ceases egoi
ty, and Prays. €His knowledge that God can Do the Work, is based on his years of e
xperience of being under Grace, and personally Meeting with the Incarnation. €The
Incarnation is God and His All-Pervading Grace, and is the Highest Example of Go
d s Work. €The follower knows that God is God . € He has transcended courage in Faith,
and that Faith is based on understanding, experience, and knowledge. €His Faith i
s not mere belief, but is certainty from-the-core and beyond measure, and is gre
ater freedom implying the Perfect Freedom that is to Come. €For the natural person
, the only recourse to courage is fear. €For the radical follower with profound un
derstanding, and who has transcended courage in Faith, the only recourse to Fait
h is even more Faith. €
€
The follower is Faithfully-reliant on God for His Help in all things ordinary an
d Growth-related, even in the midst of his responsible participation in daily li
fe. €He does not worry about the never-existing future , and, therefore, does not ove
r-plan, over-prepare, and over-control. €He increasingly learns when his will and
energy are impeding God s Will and Presence. €He sees that self-will is just more im
plosion and clamping-down on self, and shutting-out God. €He also does not belabor
or regret the non-existent past , but learns from the past on the un-emotional pla
ne of ideas, knowledge, and understanding, and seeks to do good or better in the futu
re . €He is more present with existence and God, but while decreasing the attempt to
cling to both. €His Faith is based on the experience, knowledge, and understandin
g that God will Guide, Purify, Change, and Sustain him in all future moments, just
as He is Doing in this one and only present moment. €He has also seen too much to
deny that God will also Help and Sustain in all ordinary matters of life. €The Fa
ith of the follower is his courage to live the life of deep Faith, Sacrifice, an
d Prayer, and is not a result of courage, and is not ordinary courage in opposit
ion to fear. €He does not feel courage or courageous, because the sense of courage
arises only when one is standing on the precipice between cowardice and Faith. €C
ourage implies fear, and is a resistance and struggle against fear. €Faith and Sac
rifice transcend the war between courage and fear. €The greater freedom of deep Fa
ith and Sacrifice, is courage without the implication of fear. €The dilemma betwee
n cowardice and courage is resolved in Faith and Sacrifice. €
€
He is Faithfully Sacrificing his fear of death and emptiness. €He is gladly resign
ed to Emptiness and Death In God, so that God can Incarnate once again. €He is gla
d because the only alternative to pursuing Freedom is to continue as an individu
al, and to reinforce the natural life of limitation and suffering until death en
ds it all. €He is glad because, by Grace, he has the choice between nature and Fre
edom. €He knows that in his Emptiness and Death, is the Fullness, Life, Happiness,
and Freedom of Only God, beyond individuality. €
€
By Grace, and by his effortless but passionate participation in that Grace, he i
s extremely present, in the Presence of God. €But, he is not powerfully clinging t
o himself, or to God, or even the present moment. €The follower is not merely pres
ent with existence and God, but he is increasingly surrendered into God, and int
o the existence of space and form God Pervades. €He is gladly surrendered and resi
gned to his Destiny of God, in all Faith, Sacrifice, and Prayer.
€
Greater presence of mind is one of many necessary factors in Growth. €However, the
fear of death and emptiness, which prevents greater presence of mind, has the d
eepest and broadest possible implication for the Realization of Freedom, and not
only for increasing presence of mind, and all other aspects of the wise use of
the mind. € The fear of death and emptiness is the root-cause for the entire life
of clinging, and preserving and filling the limitation and suffering of individu
ality. €The un-wise use of the mind is only one of the many implications of holdin
g to the fear of death and emptiness. €
€
The less-advanced stages of Faith and Sacrifice do indeed require courage. €So, in
the beginning, differentiation, logical thinking, concentration, and presence o
f mind, require courage. € For the beginner, the wise use of the mind requires cou
rage, and is courage in action. €He is courageous, and is far less fearful than th
e natural person who does not use the mind wisely, and who is not under Grace, a
nd who has no understanding of God s Supremacy and Immediacy. €The serious follower s
main fear is that of not living Faithfully and Sacrificially, because he fears c
ontinuing the natural destiny of limitation and suffering, more than the fear of
death and emptiness.
€
Courage allows the attention and mind to stay in the arena of differentiation, l
ogical thinking, concentration, and the present. €Fear causes the attention to wit
hdraw, and causes the mind to disengage, from differentiation, logical thinking,
concentration, and the present, and back into safety and comfort, even at the e
xpense of truth (or that which is real, possible, logical, or present). €As the fo
llower Grows, the wise use of the mind can be prevented by fear and clinging, bu
t are increased by the Faith and Sacrifice which transcend courage. €The great Fai
th and Sacrifice which transcend courage, are needed to deeply allow differentia
tion, logical thinking, concentration, and presence of mind. €Great Faith and Sacr
ifice are required to cease the impulse and actions of fear, which are clinging,
and preserving and filling individuality. € The courage to live The Way of Freedo
m begins with being extremely tired of the suffering inherent within individuali
ty, and culminates in the willingness to do all that is necessary to Realize Fre
edom, and ends by Grace as courage and fear are transcended in deep Faith, Sacri
fice, and Prayer. €The Faithful and Prayerful Sacrifice of fear, self-preservation
, self-filling, and clinging, while the body yet lives, is the most courageous Way
of life an individual can undertake. €
€
The beginner along The Path finds that he indeed stands on the precipice between
courage and fear. €His attempts to live Sacrificially and Faithfully are always a
t least slightly dampered by fear. €From his position of courage, he struggles aga
inst fear to allow greater differentiation, logical thinking, concentration, and
presence of mind. €From his position of fear, he struggles against courage to pre
vent them. €His courage and fear end when deep Faith and Sacrifice prevail, which
occurs only when he so very deeply tires of suffering and his suffering way of l
ife, and truly and forever turns to God as his Destiny. €
€
Why To Use The Mind Wisely
The previous major section titled, How To Use The Mind Wisely , discusses how the
seeker develops greater differentiation, logical thinking, concentration, insigh
t into the illusion of past and future and thus presence of mind, and the pivota
l role courage plays in all of them. €
€
The reader also gains a vague sense in that section, that the five wise uses of
the mind are necessary for Growth, but few specific reasons are given as to why
they are so important for Growth. €This section offers those specific reasons. € Gro
wth is the general reason for the wise use of the mind. €This section explains spe
cifically why the wise use of the mind is so important for Growth (in addition t
o all other aspects of The Way of Freedom).
€
However, through all the explanatory details, the main idea to remember is that
profound Growth is impossible without the wise use of the mind. €Freedom is primar
ily by Grace, but the wise use of the mind is a major part of the follower s parti
cipation in that Grace. €However, in one sense, the wise use of the mind is far mo
re than a major part of the follower s participation, because the mind is the most c
ore-level arena for Incarnation, and is the hub from which all subtle and gross,
destiny-creating actions arise. €The vessel of the mind must be ready for Grace a
nd Freedom, and its wise use helps prepare it. €But, The Way of Freedom is not a p
ath of mind-manipulation or withdrawal into the mind, and is not a mind-only pat
h, but is a submission of the mind, and is a submission of the heart, and is a s
ubmission of the entire subtle and gross being, actions, and life, and, ultimate
ly, is a submission of the whole of creation; and arises by Grace in the very He
art of the All-Pervading God. €
€
1. € Why To Use The Mind Wisely:
Fosters A Real and Intimate Relationship To God
A mind that is used more wisely, is a mind that is living more in reality. €A mind
that is living more in reality, is one that can be in a real, living, and intim
ate relationship to God. € Without the real and intimate relationship to God, The
Way of Freedom and Growth are impossible. €So, if the mind is not used wisely by l
iving more in reality, Growth is impossible. €Any consideration of The Way of Free
dom, including that of the mind, has little relevance without the real and intim
ate relationship to God. €Therefore, this specific reason for using the mind wisel
y, is the first.
€
A.€€€€What is implied by a real and intimate relationship to God ?
The masses of spiritual and religious persons on the planet, think they are in a
real relationship to God, in spite of the lack of evidence. €They are deluded. €Wha
t is the evidence of a real and intimate relationship to God? €In general, the evi
dence is:
1.€€€€Direct, personal Meetings, and a relationship with, the Body of a True Incarnation
of God. €
2.€€€€A real sense of God s Presence and Fullness within and without, and not the typical
infatuation with self-energy and various enlightenments so prevalent in spiritual
circles. €
3.€€€€A deep intuitive understanding of The Way, which is the moment-to-moment Grace-Giv
en Guidance in how to live The Way of Freedom, in contrast to nature s way of egoi
ty. €
4.€€€€A life-long commitment, and deep attempting, to live by Sacrifice, Faith, and Pray
er. €
5.€€€€A life-long looking beyond oneself to God, and real communication to Him, and real
dependence on Him, in all things ordinary and Divine.
6.€€€€Real and permanent Purification of egoity. €
7.€€€€Real and permanent Change of the mind, heart, speech, and physical behavior for Go
od.
8.€€€€Real Harmonization of the external life and relationships for Good.
9.€€€€A genuine and deep humility, based in the recognition of God s Awesomeness, in compa
rison to one s own small, temporary, and relatively ignorant and weak position in
God s universe.
10.€€€€A deep and abiding sense of gratitude for all that God has Given, and is Giving,
and will Give.
€
All ten of the above traits characterize, from the follower s perspective, a real,
living, and intimate relationship to God. €The serious beginner comes into a real
and intimate relationship to God, first through the Gift of Incarnation, and th
en through inviting and allowing the Gift of God to Exist and Operate In his bei
ng and life. €He invites and allows God, by sincerely and deeply attempting to liv
e according to his understanding of Sacrifice and Faith, regardless of how super
ficial and flawed his understanding may be. €God can be Given through Meeting with
the Incarnation, but if the seeker does not invite and allow the God that is Gi
ven, he will remain insulated from God, and no real and intimate relationship ex
ists. €Without deep Sacrifice and real Faith, the seeker, even after Meeting with
Me Personally, will remain in his bubble or cocoon of isolation, and no real and
intimate relationship will exist. €He is preventing God, by his continued powerfu
l clinging, narcissism, self-absorption, and self-filling. €
€
However, once that relationship to God and His Way is established, and once the
nature within no longer has the power to end that relationship, once that relati
onship has become sealed by Grace and by the follower s inviting and allowing of t
hat Grace, then all ten traits will exist without planning and effort. €But, do no
t spend much time going over the list of traits, and comparing it to your experi
ence of yourself and your life, to see if you are in a real and intimate relations
hip to God. €The list of traits is not to be used as a checklist or gauge to deter
mine or measure your relationship to God. €Egoity rears its head in some way, in eve
ry moment of your life.
€
For the follower who is under Grace, and who is living only for Freedom, the rel
ationship to God is very real , but is also very intimate . €In fact, the relation
ship to God is the most intimate relationship possible. €From the first moment of
Grace, and in spite of his fear, withholding, and ignorance, the follower is tot
ally exposed to God, and all his motivations, clinging, tendencies, thoughts, pr
eferences, and actions are Known by God in every moment. €Unknown to the follower,
God is also Giving Himself, His Way, and His Help to the follower, according to
the follower s current passion and need.
€
Such a follower does not seek to prevent that intimacy with God. €He does not sche
me ways to keep God at a safe distance from himself and his life. €He knows the pr
ice for fear and distance is the continuation of the natural life of limitation
and suffering. €He is not waiting for a better day, or one that is more comfortable , t
o throw himself into the Infinite Deep of God, without looking back, and with no
thing on which to hold. €He wants to Melt in the Heart of God. €God is his life.
€
To the follower who is living only for Freedom, God is not one of many interests . €G
od is not merely out there , as a peripheral part of his life. €He does not merely re
member God and His Way once in a while , or only when he gets around to it , or only w
hen unusual suffering or problems arise. €He is not casual about the Lord. €God is h
is life. €
€
God is also not merely one part of his life which is separate from all other parts
. €God is his entire life, even in all ordinary moments, circumstances, and activi
ties. €He is in Love with God. €God is his entire life, or, better still, the Life a
nd Way of God is the life for which the serious follower is living. €He is living
for God and Freedom, and does not think of God as being There for me , or that God i
s In my life . €He cannot own God, and sees the error of trying to confine and incor
porate God into his life. €He does not own or confine God, but is seeking to be Ow
ned, Used, and Dissolved by God, for the sake of Impersonal Freedom and Bliss. €He
is inviting and allowing himself and his life to be Incorporated into the Life
and Way of God , and is not trying to incorporate God and God s Way into his life
and his way. € His life and way are increasingly being Replaced by God s Life and Wa
y. €He sees Beyond himself and his life for his Destiny.
€
That is a primary difference between a spiritual or religious person, and a true
follower of the Living God. €The follower is a Spiritual fanatic, a radical for F
reedom, while all others are fanatics for limitation and suffering. €He is obsesse
d with God and Freedom, and with Melting in God and Freedom, while all others ar
e obsessed with themselves, and with preserving and filling self, even to the po
int of trying to include God in their obsession and self-filling. €Any teaching th
at promotes ideas of confining, owning, or feeding on God, which is any religiou
s and spiritual path not based in His one Way of Freedom, is an obscenity before
God. €The mind, body, and life of the radical follower belong to God; God does no
t belong to him. €He sees and understands the profound error of the masses relativ
e to the Lord. €God was once part of his life, and then God was his entire life, b
ut now he and his life belong to God. €Only his weakening state of individuality m
aintains the barest sense of relationship to God. €The relationship to God ends wh
en Only God remains. €
€
In the real, intimate, and Sacred relationship to God, the follower is surrender
ed to God, and is Embraced and Pervaded by God, but is often too surrendered to
notice either himself or God. €Therefore, do not misunderstand The Way, and become
more self-absorbed and focused on the personal. €The Path is both deeply personal
, and deeply Impersonal. €The Way of Freedom is deeply personal, in that the relat
ionship to God is the most intimate and personally-pervasive relationship possib
le, and because God s Responses are Devised to meet the specific needs of each ind
ividual follower. €Paradoxically, The Way of Freedom is also extremely Impersonal,
in that God Designs the human being with the potential for Freedom and Incarnat
ion, so that He can Incarnate Into His creation, and not to glorify or embellish
the individual. €The personal and intimate relationship to God, ends in the Imper
sonal Infinity and Formlessness of God.
€
B.€€€€How does a real and intimate relationship to God contribute to Growth?
When referring to the follower s real, deep, and intimate relationship to God, The
Teaching of Freedom typically uses the phrase relationship to God , and not relatio
nship with God . €The relationship to God is not as a relationship with another pers
on. €The follower is not equal to God, and The Path is not a mere association, inte
raction, and exchange between two parties . €God is God , the one Eternal, Infinite,
Formless, All-Pervading, All-Powerful, and Supremely Intelligent Creator and Su
stainer. €You are not God, and you are not like God, and you can never be God. €The
follower is an individual, a very small and fleeting part of nature, but whose m
ind and body have the potential to participate in the temporary Incarnation of G
od Himself. €God is God , and is not human, and is not the follower s equal , and is no
t in any way similar to the follower, and is not merely a party to The Path. €Theref
ore, the follower cannot be in a relationship with the Transcendental God, but o
nly to God. € Yet, God is not superior to you, only Completely Other-Than you. €That i
s why you cannot be in a relationship with the Transcendental God, but only to H
im: not because He is superior to you or above you, but only because He is Completel
y Other-Than you. €
€
Also, the idea of relationship requires two or more separate forms. €God is not sepa
rate and of form, but is All-Pervading and Formless. €So, technically, we also can
not say that God is in a relationship to the follower.
€
However, God is not a Huge, Static, Sleeping, Formless Mass of Stuff to which th
e follower relates, while God Ignores the follower in His Slumber. €That picture i
s opposite to the truth. €God does indeed Relate to the follower, most Intimately,
Completely, and with Supreme Power, Intelligence, and Movement. €First, God Comes
to you on a very personal level Via Incarnation, to Meet you Through a human Fo
rm or Body that is very much like you. €You have a human body, and the Body of the
Incarnation is likewise made of flesh and bone. €But, by Incarnating Through a hu
man Body, God can Exist and Communicate with you in ways that are more familiar
and comfortable to you. €For example, if I Incarnated Through a strange creature n
ever known to mankind, My Appearance to humanity would be even more frightening
and even more unintelligible. €Also, because you are human, then, Through Human In
carnation, God can Model The Way for you: do as I Teach, and As I Do. €Moreover, T
hrough the Person of the Incarnation, God Gives Himself to you As He Completely
Is: Transcendental, Impersonal, Eternal, Infinite, Formless, Blissful, and Supre
mely Powerful and Intelligent. € God Meets you, Relates to you, and Teaches you Pe
rsonally and Impersonally, Through the Gift of Human Incarnation. €In that Persona
l and Impersonal relationship, God Gives you the intuitive understanding of The
Way of Freedom, and Gives you Guidance, Purification, and Change. €He Completely G
ives you Himself and His Way, in the Personal and Impersonal relationship to the
Incarnation.
€
The follower is in the most intimate of relationship to God. €And, the Transcenden
tal God is in the most Intimate and Complete Relationship to the follower Via In
carnation. €We can say that a relationship with God can exist only when the relati
onship is with the visible Form and Personality of the Incarnation. €However, the
Person of the Incarnation is not your equal , but your servant. €Out of God s Love and
Gift, followers are in a relationship with God in the Form and Personality of th
e Incarnation, and they are in a relationship to the Eternal, Infinite, and Form
less God which Exists and Radiates Through that Body. €But, unknown to followers,
the Impersonal All-Pervading God Relates to them and Helps them continually, and
to a Depth and Intimacy they cannot comprehend, and in Ways they cannot fathom.
€
Only in that relationship to God and with God, is Growth possible. €The relationsh
ip does not merely contribute to Growth, but the relationship is the very contex
t for Growth. €The relationship is Growth.
€
C.€€€€How does the wise use of the mind contribute to a real and intimate relationship t
o God?
1.€€€€ Differentiation - When a seeker is not differentiating the real and the possible
from the not real and the not possible, he is, to some degree, not living in ful
l contact with reality. €He is, to some degree, living in fantasy, in his own mind
. €By definition, a real and intimate relationship to God is a non-fantasy relatio
nship to Him.
€
Unfortunately, the masses of religious and spiritual persons have only a fantasy
relationship to that which they fabricate in their own minds, and call God . €Their
mind-only, imagined fabrications are their God, and are their relationship to Go
d. € Their ideas of God, are their God . €Their ideas of their relationship to Him, are
their relationship to Him. €They are defrauding themselves, for egoic consolation. €M
oreover, from that partially dissociated and withdrawn state, no deep and intima
te relationship would be possible with the Real God, if they were to Meet and be
Graced with Him. €They are not in a real relationship to God, but with their own
ideas. €And, they could not be deeply intimate with Him if they Met Him, because t
heir own ideas would hide their real experience of Him, and because the added wi
thdrawal of psychotic dissociation further closes off the being from God and fro
m all He Gives. €
€
The religious and spiritual masses do not really experience and know God; they o
nly experience and know their own ideas of God. €They are not really relating to G
od; they are relating only to their own ideas of God. €They are not really intimat
e with God; they are intimate with their own ideas of God. €They do not really und
erstand how God would Lead them to live; they understand only how they imagine G
od would Lead them to live, or how He is Leading them to live.
€
However, differentiation is a powerful and necessary factor in ceasing the life
of fantasy relative to both nature and God, and being available for a real and i
ntimate relationship to Him. €Then, the real experience of God Via Incarnation, an
d the real experience of the intuitive understanding He also Gives, can become t
he basis for a real and intimate relationship to Him. €By Grace, and by the follow
er s participation in Grace, that Sacred relationship increasingly deepens in real
ity, intimacy, and power, and becomes characterized by the ten signs of a real a
nd intimate relationship to God. €Thus, differentiation helps to foster a real and
intimate relationship to God.
€
2.€€€€ Logical Thinking - If a serious seeker discovers The Teaching of Freedom, and hon
estly, realistically, and logically considers My arguments, he will conclude tha
t, during his past years of seeking, he has not been in a real and intimate rela
tionship to God. €That fact is rather deflating to one s vanity, and erroneously mak
es the years of seeking seem worthless. €However, vanity is not a major issue to t
he serious seeker, and error-laden seeking has powerfully served him, by showing
him, through experience, that which God s one Way is not . €(Both false and Correct
teaching provide lessons, but those lessons are deeply learned and reinforced o
nly with experience and practice.)
€
The knowledge gleaned from the seeker s realistic and logical thinking, opens him
to That which is Beyond himself. €He realizes that he does not have it all figured-
out , and that his knowledge and relationship to God are not real and intimate. €He the
openly looks Beyond himself, to the only That which is Beyond him and his ways,
for Grace, understanding, and Help. €He is inviting and allowing God. €Thus, logica
l thinking helps to foster a real and intimate relationship to God. €And, since lo
gical thinking is a form of differentiation, the same facts apply here as in the
above section on differentiation and the relationship to God.
€
3.€€€€ Concentration - Concentration also contributes to a real and intimate relationshi
p to God. €If the attention and mind are flitting about the creation of form, the
mind and entire being are not present and surrendered enough, to fall into the r
eal and intimate to God. €The Grace-Given experience of God, and the understanding
of His Way, cannot be allowed because of the clinging, experience, and negotiat
ing nature, which are inherent within weaker concentration. €A real and intimate r
elationship to God is impossible, without the effortless concentration which ari
ses spontaneously with greater Sacrifice and Faith. €Open-eyed, non-constrictive,
effortless, and radiant concentration allows the mind and entire being to fall i
nto the Infinite Deep of God, and to thereby be in a real and intimate relations
hip to Him.
€
4.€€€€ Understand the Illusion of Past and Future - First, understanding the illusion of
past and future, is essentially the same as understanding any delusion or illus
ion. €So, the same facts that are true for differentiation and the relationship to
God, are also true for the illusion of past and future. €
€
Second, by understanding the illusion of past and future, the attention and mind
are more present. €The attention and mind simply being more present in the real p
resent moment, also fosters a real and intimate relationship to God. € When is God Pr
esent, but in this one and only present moment? €When the follower is truly more p
resent, he is Meeting God When God Lives, which is in this one and only present
moment. €He is also Meeting God Where God Lives, which is everywhere, because the
follower is not as withdrawn into his island of mind. €Meeting God When and Where
He Lives, is an obvious necessity for the real and intimate relationship to Him.
€
5.€€€€ Courageous Living - Great courage is certainly required to invite, allow, and liv
e in a real and intimate relationship to God. €No relationship threatens the follo
wer s egoic needs, like the real and intimate relationship to God. €Why is and intima
te emphasized? €A real but not very intimate relationship, implies a certain distan
ce being maintained by the follower, from God and The Way of Freedom. €Great coura
ge is not required to live as the majority of people who attend Meetings with Da
va. €
€
How exactly is that relationship so threatening? €First, not surviving as an indiv
idual while the body yet lives, is unlike any other possibility in nature. €To man
y seekers and followers, physical death seems like it would be easier to handle,
than Ego-Death while the body is fully conscious and alive. €In physical death, t
he consciousness and absolute vulnerability end rather quickly, and are replaced b
y the unconsciousness and safety of oblivion. €Nothing is as intimidating to the fea
r of death, as God and His Way. €Physical death is less fearful than Ego-Death.
€
Next, every human activity other-than The Way of Freedom, and I do mean every ot
her human activity other-than The Path, whether ordinary, religious, or spiritua
l, serves to fill self in some way. €Beginning with attention, the process of expe
rience, and the subtler aspects of the egoic process, and on into the grosser-le
vel activities which merely reflect the subtle egoity, all human activity does n
othing but fill self. €The tendency to fill self is your nature, and is the way of
nature that you continually live at least in some ways and to some degree. €
€
The Path of Freedom is completely contrary to nature s way. €It is totally Unnatural
. €It is totally contrary to preserving and filling the individual. €The utmost cour
age and strength are needed to be in a real and intimate relationship to God, an
d to thereby live completely against your nature, by gladly inviting and allowin
g the Emptiness and Death of you, while the body yet lives. €Yet, the courage is r
esolved by Grace, and is magnified a million-fold as the Gift of Faith.
€
2. € Why To Use The Mind Wisely:
Real Knowledge and Real Direction
A mind that is used more wisely, is able to forgo delusion and illusion, and can
discover real knowledge. €Real knowledge is necessary for real direction in life,
which then leads to real accomplishment. €Real knowledge is real direction, power
, and the key to success, whether your chosen direction in life is natural or Un
natural. €The wise use of the mind is crucial for real knowledge, real direction,
and success. €For the sake of a narrower focus, almost all of this section will de
al with real knowledge and real direction relative to God.
€
A.€€€€What is real knowledge and real direction ?
Real knowledge is ideas, principles, conclusions, and inferences that are based
in real experience and real possibility. €Real knowledge is the antithesis of psyc
hosis. €Real direction in life, is one s goals and related actions that are founded
upon, and guided by, real knowledge. €However, if your knowledge is psychotic, then
the direction and outcome of your life will be diseased to the degree of psychos
is, and in the areas of life to which the psychosis is relevant.
€
Religion and spirituality are psychosis, they are disease. €The basic problem with
religion and spirituality is obvious: they are not Led by living Incarnations,
and they, therefore, offer no real, deep, and comprehensive knowledge of God and
His one Way. €Before and after coming into relationship with Dava, followers have
searched for other Teachings which represent the Highest Truth of life and God.
€Civilization is flooded with written, recorded, electronic, and broadcast media
regarding religion and spirituality. €The internet is also increasing every day as
a worldwide forum for the dissemination and discussion of spiritual ideas, teac
hings, paths, and practices. €Most organizations operating today on the behalf of
a spiritual teaching, path, practice, teacher, master, or guru, have a web site.
€However, no follower has yet to be successful in locating another Teaching which
represents The Way of Freedom so accurately, deeply, and comprehensively, and n
o other living Incarnation has been found. €The spiritual and religious groups, bo
okstores, radio, television, and internet are barren of God. €But, since the True
Incarnation, the Real God-Man, the Incarnation of the Living God, is never wante
d or well-received by the ordinary, religious, or spiritual masses, most of the
few Genuine Incarnations live Their lives in relative anonymity, and do not Figh
t the entrenched ignorance of mankind. €So, no books or web sites may exist about
Them. €The Incarnation Nobileo lived ninety-seven years on the planet, and was nev
er widely-known, and only a few of those who found Him stayed in relationship to
Him for very long. €However, if He had not lived, or had not Graced a certain wre
tched follower with His Help, you would not be reading this Book.
€
Real knowledge about God can be found only by the wise use of the mind, and only
by the Teaching of a Real God-Man, and only in the real and intimate relationsh
ip with Him. €If you want to know about God, and if you want your ideas of God to
be based in real experience and verification, you must go to God, you must go to
the God-Man, and you must use your mind wisely. €Only God can Give the knowledge
and intuitive understanding of God. €
€
Real intuitive understanding of God s one Way of Freedom is not the same as concep
tual knowledge, but can also be found only Through the Real God-Man. €If you want
to understand God s one Way of Freedom, you must go to God for that, also. €Only God
can Give the intuitive understanding of God s Way. €Grace-Given knowledge of God an
d His Way, is confirmed and transcended in Grace-Given intuitive understanding.
€
By using the mind wisely, and by going to God, the seeker gains both factual kno
wledge and intuitive understanding of God and His one Way. €He then has an ever-de
epening sense of Real Direction in life, and that Direction is toward Freedom. €Hi
s ordinary life and its direction are also not fraught with psychosis. €But, his o
rdinary life becomes resolved, as merely the arena for the Extraordinary life an
d the Unfoldment of Freedom.
€
B.€€€€How does real knowledge and Real Direction contribute to Growth?
Real knowledge and Real Direction do not merely contribute to Growth. €Growth is i
mpossible without them as a foundation. €The mind is the hub and director of all s
ubtle and gross action. €If a seeker is seeking God using faulty knowledge and no in
tuitive understanding of The Way of Freedom, then his actions will not be in acc
ordance with God and His Way. €If he is not living by the knowledge and intuitive
understanding of inviting and allowing (which is study, Meeting, and attempting)
, Growth is absolutely impossible. €
€
All actions other-than The Way of Freedom, are about preserving and filling the
individual. €Any direction in life other-than the one Real Direction toward Freedo
m, is leading only to increased limitation and suffering. €That fact includes reli
gion and spirituality. €Real knowledge, real intuition, and the resulting sense of
Real Direction about God and His Way, are the only alternative to the actions a
nd destiny of limitation and suffering. €It is that simple. €
€
C.€€€€How does the wise use of the mind contribute to real knowledge and real direction?
1.€€€€ Differentiation and Logical Thinking - The very purpose and crux of differentiati
on and logical thinking, is to discover that which is real or possible. €The disco
very of that which is real or possible, is to discover real knowledge. €Real knowl
edge is then the basis for pursuing a real direction in life, whether natural or
Unnatural. €Differentiation and logical thinking do not merely contribute to real
knowledge and real direction, but are the very means for discovering them. €A nat
ural or Unnatural destiny can be successful and powerful, only by having a basis
in real knowledge and thus real direction.
€
However, the Real Direction that is peculiar to The Way of Freedom, is not found
in conceptual knowledge. €If conceptual facts, ideas, and principles were all tha
t were needed for Growth, then any person who merely reads the Words on these pa
ges, would Realize Freedom. €Grace-Given intuitive understanding is the primary an
d most powerful form of knowledge a seeker requires, in order to truly and deeply
traverse The Path of Freedom. €I merely Use Words to lead seekers and followers to
the silent intuitive understanding of The Way of Freedom which transcends all w
ords and thought, but without excluding words and thought. € My Written and Spoken
Teaching demonstrates how intuitive understanding can be represented with ideas
and words, and how words can be used to lead people to intuitive understanding,
and how true intuitive understanding transcends the mind yet informs and guides
all its functions.
€
But, remember, intuitive understanding is clearly distinct from conceptual knowl
edge. €Conceptual knowledge is of form, while intuitive understanding is not. €Also,
only intuitive understanding reveals the stark contrast and opposition between
the individual s way of preserving and filling self, and God s one Way of Freedom. €On
ly intuitive understanding allows the follower to directly confront God and His
Way, in contrast to himself and his way. €Real Direction in life, is the intuitive
understanding that is coming alive as the subtle and gross actions of inviting
and allowing.
€
Intuitive understanding is Given by Grace, and cannot be attained by merely usin
g the mind more wisely. €However, intuitive understanding will be Given in Respons
e to sincere attempting, which merely includes the wise use of the mind. €
€
Conceptual knowledge is real knowledge and is the foundation for real direction
in life. €Intuitive understanding can be considered Real Knowledge, and can lead t
o Real Direction.
€
2.€€€€ Concentration - Like all else, intuitive understanding and Real Direction exist o
nly in this one and only moment. €With greater yet effortless concentration, the m
ind is more present to meet intuitive understanding where and when it exists, whic
h is here, and in this one and only present moment.
€
However, concentration contributes to the mind s recognition and integration with
intuition and Real Direction, in another important way. €With greater concentratio
n, the mind is not as prone to withdraw or bail-out from the Grace-Given intuition
of The Way of Freedom. €Intuitive understanding becomes Real Direction only when
intuitive understanding comes alive as the subtle and gross actions of inviting
and allowing. €If the mind does not stay effortlessly present and focused in that
infinite and placeless place of intuitive understanding, that understanding cann
ot take-root , and cannot become the basis for subtle and gross actions that are mo
re in accordance with The Way of Freedom. €Greater concentration thereby contribut
es to Real Direction. €
€
3.€€€€ Understand The Illusion of Past and Future - Ideas are only subtle forms in the m
ind, and are only representations of the non-existing past or the never-existing
future. €They exist only in the present, but, by clinging to them and identifying
with them, they can contribute to the illusion of past and future. €However, by u
nderstanding the illusion of past and future, and by relaxing the clinging and i
dentification with thoughts, the mind is living more in the present, and presenc
e of mind is increased. €Ideas can never provide Real Direction, but can only poin
t to it, or reflect it. €
€
Like all else, intuitive understanding exists only in the present. €It also guides
the mind and actions only in the present. € Real Direction is always Given only i
n the one and only present moment. €Intuitive understanding does not lead the mind
in what to do in the future . €Intuitive understanding does not reveal how the mind
should have acted in the past . €Intuitive understanding guides the mind, and thus th
e subtle and gross actions, only in this moment, the only moment that ever truly
exists. €Real Direction in The Way of Freedom is always a single event of the one
and only present moment. €Understanding the illusion of past and future makes the
mind more available to all that is Given in this one and only present moment, i
ncluding the intuitive understanding and Real Direction without which Growth is
impossible.
€
5.€€€€ Courageous Living - Courage is required to stay present with intuitive understand
ing. €The attention and mind, under fearful egoic control, tend to want to get away
from intuitive understanding or Real Knowledge when it is Given. €Courage is certa
inly required to effortlessly surrender into that placeless place of intuitive u
nderstanding, but even more courage is required to act according to the intuitiv
e understanding, which is then Real Direction in The Way of Freedom.
€
With the real and intimate relationship to God, and without Real Knowledge and R
eal Direction, true attempting is impossible, and more powerful attempting is no
t even a consideration.
€
3. € Why To Use The Mind Wisely:
More Powerful Attempting
A mind that is used more wisely, is a more powerful mind. €The mind is the hub of
all actions, so the power of the mind directly affects the power of its actions.
€A more powerful mind creates more powerful actions. €Attempting is action (but is
effortless), and the power of attempting is according to the power of the mind. €
€
A.€€€€What is more powerful attempting ?
Attempting is Sacrifice, Faith, and Prayer. €Attempting can be relatively weak, or
relatively strong. € The strength or power of attempting, is the degree to which
one s intention, mind, heart, self-energy, and entire being are brought to bear in
Sacrifice, Faith, and Prayer. €In other words, the power of attempting is the deg
ree to which the entire subtle and gross being is presented to God, and the degr
ee to which it is motivated and participating in The Way of Freedom. €The more of
the subtle and gross being that is participating in The Way, the more powerful i
s the attempting. €Conversely, the more of the subtle and gross being that is held
-back from participation, the weaker is the attempting. €However, the amount of pa
ssion, motivation, or intention for Freedom, determines how much of the being is
allowed to participate in The Way. €And, the amount of passion is determined by h
ow much the follower is tired of suffering and the natural life.
€
The idea of more powerful attempting, does not mean that the follower s Sacrifice,
Faith, and Prayer are fraught with effort, struggle, strain, tension, and distu
rbance. €Powerful attempting does not imply effort or sheer brute force. €Egoity is
effort and brute force, and actually hinders more powerful attempting. €In fact, t
he deeper and more powerful is the attempting, the less planned, effort-filled,
and strained is the attempting.
€
B.€€€€How does more powerful attempting contribute to Growth?
God Responds to the follower according to the depth and power of his attempting.
€The more powerful are a follower s Faith, Sacrifice, and Prayer, the greater is Go
d s Response. €God s general Response is Growth, which is His Existence and Operations
In the being and life. € The more powerful is the attempting, the greater is God s
Response which is Growth. €God s specific Response to more powerful attempting, is G
iving His Guiding Presence and intuitive understanding, and His Supreme Power an
d Intelligence that Purifies, Changes, and Harmonizes for Good. €God s specific Resp
onse Clears the way Through a being and life, for none other than Himself. €
€
More powerful attempting elicits a greater Response from God, but also contribut
es to Growth in a another way, but which is purely mechanical. € The more powerful
is the follower s attempting, the more of the stuff and ways of egoity that he is
allowing to fall-away, and get out of the way, of God s Presence and Help. €The les
s of thee, the more of Me.
€
The power of attempting also implies greater consistency of attempting, because
the factors which comprise more powerful attempting, must be practiced or allowe
d more frequently if the attempting is to be more powerful. €So, if attempting is
more powerful, it will automatically be more consistent. €Weak attempting is a sig
n of rare, or only occasional, conscious attempting, whereas more powerful attem
pting is an indication of more frequent conscious attempting. €The principle is ba
sed in the fact that habit-patterns in the conscious and unconscious mind are cr
eated and made more powerful, by more frequent repetition of specific actions. €
€
C.€€€€How does the wise use of the mind contribute to more powerful attempting?
1.€€€€ Differentiation - When a seeker is not differentiating the real and the possible
from the not real and the not possible, his self-energy and mind become dissocia
ted and withdrawn from real life. €His self-energy is mostly in his brain. €One aspe
ct of attempting includes always effortlessly allowing self-energy to fall-away
into the Infinite Deep of God. €The withdrawal of self-energy is the opposite of s
uch falling-away. €The very act of dissociation and withdrawal implies weak attemp
ting, because withdrawal is the opposite of allowing self-energy to fall-away. €
€
Also, a mind that does not differentiate very well, is not in complete contact w
ith real life and real experience, but is partially focused upon, and is partial
ly interacting with, mere ideas which have no basis in concrete sensual or intui
tive experience. €The wispy, hazy, nebulous plane of the imagination must have a b
asis in real sensual and intuitive life, or it is mere fantasy. €Fantasy is not ha
rmful if one consciously sees fantasy as fantasy and not real life. €However, if t
hat weaker, nebulous plane of fantasy is assumed to be part of reality, the mind
will treat and interact with the plane of fantasy as if it were a real part of c
oncrete life. €If that happens, the attention and mind become consciously and uncon
sciously focused on internal fantasy and invested in internal fantasy, as if it
is as real as sensual and intuitive reality. € The mind then assumes the qualities
and ways of the plane of fantasy, and the mind itself becomes weak and nebulous
just as the plane of fantasy and psychosis on which it is consciously and uncon
sciously focused.
€
In addition to the mind becoming weak through psychosis, the mind becomes weak t
hrough lack of use. €In one sense, the mind can be compared to a muscle. €Unused mus
cles become atrophied. €If the mind is not used and exercised, it too becomes atro
phied. €Differentiation is work, and is one of many ways the mind is used and exer
cised, and thus strengthened. €Many people are not only too afraid to use the mind
wisely because of the truths they may discover, but they are also just too lazy
. € Therefore, lack of differentiation creates weaker attempting and less Growth,
because of the added withdrawal, and assuming the qualities and ways of fantasy,
and minimal use of the mind.
€
Also, in his seeking for Freedom, the serious follower forgoes the safety and co
nsolation of various delusions and illusions, and deals head-on with that which
is real and possible. €That is a powerful act of Sacrifice and Faith, and is an un
conscious communication to God. €It is, in and of itself, a powerful act of attemp
ting. €And God Responds accordingly.
€
2.€€€€ Logical Thinking - Logical thinking is a form of differentiation, because one can
use logic to discover that which is real and possible. €Logical thinking also use
s the results of differentiation at every step of its process. €In avoiding unnece
ssary repetition, we can simply say that logical thinking contributes to greater
power of mind, and thus to more powerful attempting and Growth, in the same way
s as differentiation.
€
However, remember, The Way of Freedom is not based on logic. €But, The Path does n
ot exclude logic, and in fact uses logic to confirm real experience, real possib
ility, and real intuitive understanding, and to thereby satisfy the rational par
t of the mind. €And when the rational mind is satisfied, the sense of Direction an
d purpose are strengthened, which increases the power of attempting.
€
3.€€€€ Concentration - The greater concentration automatically realized along The Way, c
ertainly contributes to even more powerful attempting and Growth. €Growth-related
concentration is not the natural way of effort, strain, constriction, restrictio
n, and aversion, but effortless openness, radiance, and falling-away of self-ene
rgy. €In that effortless state of greater allowance and freedom from clinging and
implosion, an open-eyed concentration, and a fuller presentation to the moment,
is the only possible characteristic. €
€
In greater concentration, more of the subtle and gross stuff of you is being bro
ught to bear in Sacrifice, Faith, and Prayer. €In greater concentration, more of y
ou is being presented to God and given-over into Him. €In weaker concentration, yo
u have more tentacles consciously and unconsciously reaching-out into creation a
nd clinging, and, therefore, the less of you that is actually participating in t
he attempting. €The less of you that is participating in Sacrifice, Faith, and Pra
yer, the weaker is the attempting, and the less Growth you will realize. €However,
as the attention and mind become freer of clinging to nature, the more self-ene
rgy that is freed-up and made available for the effortless, more concentrated, a
nd thus more powerful participation in attempting. €
€
Self-energy is freed-up for one reason: so that it can be effortlessly and Faith
fully Sacrificed into the Infinite Deep of God. €Self-energy is not freed-up so th
at you can merely re-invest it, or withdraw it back into your being, but so that
it can always be effortlessly allowed to radiate and fall-away into God. €The fol
lower s ultimate presentation to God is not to merely bring all of himself to God s
Door, but is to present all of himself as a living Sacrifice. €
€
Also, all the stuff and ways of the follower who is under Grace, is a continual
communication or Prayer to God. €The Unnaturally-concentrated mind is a more power
ful presentation and communication to God. €The conscious and unconscious mind bec
omes extremely fragmented and un-concentrated, due to clinging to the many thing
s of nature. €The less-concentrated mind of the follower who is extremely bound to
many things of nature, is, perhaps unknown to the follower, communicating to Go
d that, All that stuff is very important to me, and I want to live the natural li
fe of clinging, limitation, and suffering. . €God Responds accordingly. € Therefore, g
reater concentration contributes to more powerful attempting and more Growth, by
presenting more of oneself to give-over to God, and because the more concentrat
ed mind communicates to God the decreasing importance that nature holds.
€
In one sense, Unnatural concentration is more powerful attempting, and more powe
rful attempting is Unnatural concentration. €The freeing-up of self-energy is Unna
tural concentration, and Unnatural concentration is the freeing-up of self-energ
y.
€
4.€€€€ Understand the Illusion of Past and Future - Understanding the illusion of past a
nd future, is also a form of differentiation, because one must differentiate mer
e memories of the past, and anticipation-mind-forms of the future, from that whi
ch is real in this one and only present moment. €In other words, the stuff in the
brain must be separated from that which is outside the brain; and the stuff in t
he brain must not be taken to be reality, but, at best, mere reflections of real
ity. €Thoughts are real objects, but do they reflect that which is real or possibl
e, or are they fantasy? €
€
Also, when the mind is freer of the illusion of past and future, the mind is mor
e present. €When the mind is more present, it is also more concentrated. €However, w
hen the mind is more present, the follower s very presentation to God is more powe
rful. €In other words, when he is more present, more of him, his stuff, and his wa
ys are being presented to God, and are, therefore, being brought to bear in the
great Sacrifice into Him. €Being more present means a more powerful presentation t
o God, it means more of the follower is showing-up at God s Door, which means more c
an be Sacrificed in that moment. €Being more present, and, therefore, a stronger p
resentation to God, are more powerful attempting.
€
Finally, in avoiding unnecessary repetition, we can simply say that being freer
of the illusion of past and future, contributes to greater power of mind, and th
us to more powerful attempting and Growth, in the same ways as differentiation,
logical thinking, and concentration.
€
5.€€€€ Courageous Living - Three key terms are used to describe a courageous person: mot
ivated, intent, and determined. €As Stated in the explanation of courageous living
, under How To Use The Mind Wisely : A courageous person is profoundly motivated, i
ntent, and determined to accomplish a task, and the actions necessary to accompl
ish that goal require him to put his personal welfare and needs at risk, and he
accepts those risks as part of accomplishing his goal and as he moves forward in
the attempt to realize his objective. € The sensitivity to his suffering, causes
the serious follower to be courageous, and live courageously. €In his deep Sacrifi
ce and Faith, his personal needs are always being put at risk , or simply denied. €
€
The mind and heart of courage are powerful in their actions. €Attempting is action
, and deep and courageous attempting is powerful action. €The advancing follower s c
ourageous and powerful mind and heart, create courageous and powerful actions of
attempting. € His deep and courageous attempting is powerful attempting.
€
However, the deep, courageous, and powerful attempting of the advancing follower
is effortless action, and is not fraught with the battle between courage and fe
ar. €His courage and fear are being transcended in the Power of Faith, Sacrifice,
and Prayer.
€
4. € Why To Use The Mind Wisely:
More-Conscious and More-Inclusive Attempting
A mind that is used more wisely, contributes to an attempting of The Way of Free
dom, that is more-conscious and more-inclusive. €The greater is the follower s attem
pting, the greater is his allowance and Growth.
€
A.€€€€What is more-conscious and more-inclusive attempting ? €
Due to the un-wise use of the mind, most people live their lives in a quasi-cons
cious, blurred, tense, disturbed, withdrawn, and self-absorbed state of mind. €The
y accomplish a myriad of tasks throughout the day, but without being deeply pres
ent and conscious. €Furthermore, because people are largely unconscious, they are
also excluding from their minds, much of the internal and external detail of the
ir daily experience. €
€
However, throughout this section, the follower must remember that I am not Sugge
sting that he should decide , effort , and strain to be more present and more co
nscious. €Such self-willed planning, effort, and self-reflection would merely crea
te more tension, withdrawal, and self-absorption, and the speech and behavior wo
uld be more repressed, retarded, held-back , or out-of-gear with the environment and
others. €A more-spontaneous flow of thought and activity would be greatly impeded,
and greater freedom would not be realized. €In his greater consciousness , the follo
wer should also not try to experience more of the internal and external detail o
f his daily life. € Being more-conscious and more-present is a spontaneous and eff
ortless by-product of understanding the mind and using it more wisely, and is no
t planned, and is not the result of effort or strain. €Self-willed attempts to be
more conscious, and to experience more of the detail of daily life, are all fear
and clinging: the fear of death and emptiness; and the clinging to thoughts, se
lf, and the world. €Therapies and spiritual practices typically contribute to more
self-absorption and repression of thought, speech, and behavior, but narcissism
is a universal human trait. € €
€
Two types of attempting comprise the life of a serious follower: Grace- Led atte
mpting, and Grace- Accomplished attempting. € Grace- Led attempting is those aspec
ts of participation that are conscious to the follower, while Grace- Accomplishe
d attempting is unconscious to him in the moment of attempting. €In Grace- Led att
empting, the follower is consciously Guided, and is consciously following that L
ead and participating, in the subtle and gross actions of Sacrifice, Faith, and
Prayer. €On the other hand, in Grace- Accomplished attempting, the follower is als
o Guided in actions of Sacrifice, Faith, and Prayer, but he is unconscious of th
e Guidance, and is largely unconscious that his actions are more-Lawful in the m
oment of those actions. €
€
However, unconscious following is very different from the fact that Sacrifice, F
aith, and Prayer also become an unconscious habit-pattern , after much time in c
onscious attempting. €The conscious repetition of actions causes those actions to
become unconscious habit-patterns, much like how speaking, or driving a car, eve
ntually become skills that can be engaged without any conscious thought or effor
t. €But, whether the follower s more-Lawful actions in any given moment are Grace-Le
d, or Grace-Accomplished, or simply habit, or all three combined, they are all e
qually valuable to Growth.
€
Most attempting is Grace-Accomplished and unconscious; however , the serious fol
lower is also Led in tremendous conscious participation in Sacrifice, Faith, and
Prayer. €In fact, the moment-to-moment conscious life of the follower is the most
conscious , active , and passionate life possible, even when he is sitting stil
l, and in spite of the fact that his actions of Sacrifice, Faith and Prayer are
effortless and calm. € The fact that most attempting is unconscious, in no way imp
lies that the follower s life is bereft of conscious participation. €Quite the oppos
ite is true. €The Way of Freedom requires the utmost in conscious, vigilant, and y
et effortless participation. €The point is simply being made that, since most of t
he mind and its operations are unconscious to the individual, and since God Lead
s both the conscious and unconscious parts of the mind (or the entire mind), the
n most of the follower s attempting is unconscious to him. €The mind is the director
of all actions, and most of the mind is unconscious, so most actions are uncons
cious, including most attempting.
€
This leads to the main idea of this section. €Yes, most of the mind and most actio
ns are unconscious. € However, the proportion of all mental, subtle, and gross act
ions that are conscious, greatly increases with the wise use of the mind. €This me
ans that the follower s conscious attempting increases with the wise use of the mi
nd. €More specifically, it means that he is increasingly conscious of the subtle a
nd gross actions of egoity that are being relinquished in Sacrifice, Faith, and
Prayer. €Therefore, the wise use of the mind promotes more-conscious attempting. € M
ore- conscious attempting is simply being more aware of the subtle and gross stu
ff and ways of egoity, in contrast to God and His Way of Freedom.
€
But, what is more- inclusive attempting? €More-conscious attempting and more-inclu
sive attempting are two sides of the same coin. €If the follower is more-conscious
of egoity, and is more-conscious in his relinquishment of egoity, he is also co
nsciously including more egoity in the great falling-away inherent within Sacrif
ice, Faith, and Prayer. € More-inclusive attempting is the effortless inclusion of
more egoity in the giving-over inherent within attempting. €Therefore, with the w
ise use of the mind, the follower s participation increasingly becomes more-consci
ous and more-inclusive of all egoity, which drastically contributes to Growth. €
€
B.€€€€How does more-conscious and more-inclusive attempting contribute to Growth?
In the beginning stages of The Way of Freedom, the follower is still very much e
namored of the things and ways of nature. €He has very little intuitive understand
ing of The Way, and his attempting is weak, superficial, and sporadic. €He is not
very conscious of his mind, egoity, and actions, and very little egoity is inclu
ded in his attempts at Sacrifice, Faith, and Prayer. €However, if he is sincere an
d passionate in his desire for Growth and Freedom, he will be increasingly Given
intuitive understanding of The Way of Freedom, and he will be increasingly Give
n insight into his egoity which is preventing God. € By Grace, he will be increasi
ngly more-conscious of the stuff and ways of limitation and suffering, and the o
nly Alternative.
€
That Grace-Given, conscious understanding and insight is God s Lead. €By Grace, he i
s more-conscious of egoity and the Alternative. €If he follows that conscious Lead
and acts accordingly in The Way of Freedom, he is participating in Grace-Led at
tempting. €In that more-conscious attempting, he is automatically including more o
f his egoity in the great falling-away of attempting. € His more-conscious attempt
ing is inherently more-inclusive of egoity.
€
But, he can choose to ignore that conscious Lead, as many followers prove daily.
€He has that freedom of choice. €However, the greater the Gift of understanding and
insight, the greater the responsibility to follow it. €If the follower chooses to
ignore that Lead, then the understanding, insight, and passion will gradually f
ade into contentment with the current plateau of life. €But, if he follows God s Lea
d with all his mind, heart, and body, even more understanding and insight will b
e Given. €The greater the Gift, the greater the responsibility, but responsibility
, in this case, does not imply obligation. €God is no dictator, and the follower a
lways has the choice to withdraw.
€
The more-conscious and more-inclusive of egoity is the follower s attempting, the
greater will be the allowance of God s Presence and Help, which is Growth. €More-con
scious and more-inclusive attempting directly contributes to Growth, by includin
g more of the limitation in the great falling-away of attempting, which is the g
reater allowance of God, which is Growth.
€
Remember, it is not necessary to be conscious of every aspect of egoity, for Gro
wth and Realization to Unfold. €But, the follower is completely responsible for th
e egoity which is Revealed to him. €The egoity that is Revealed to him, is Reveale
d precisely because its relinquishment requires his conscious and complete parti
cipation. €Do not suppress the understanding and knowledge of the egoity that is R
evealed, and sincerely attempt to act accordingly, or God will Cease His Revelat
ions. €However, follow that Lead by acting accordingly, and more will be Given. €Eit
her way, God s Laws Prohibit the follower from remaining static on The Path of Fre
edom. €God is no parent, and He does not praise or scold, but one Attribute of Him
is Impersonal Law. €
€
C.€€€€How does the wise use of the mind contribute to more-conscious and more-inclusive
attempting?
1.€€€€ Differentiation - When an individual examines his thoughts, and differentiates th
e real from the not real and the possible from the not possible, he discovers th
at his thoughts are indeed real, but he also finds that his thoughts may or may
not represent that which is real or possible. €Primary and secondary egoity are re
al. €They exist, and are not illusions. €You are the state of separate consciousness
or individuality, and you are always doing the clinging, implosive actions of a
ttention and desire, and the rest of the egoic process. €That is real, and is a fa
ct. €
€
However, the lack of differentiation prevents people from recognizing and being
in-touch with that which is real, including what they really are and what they a
re really doing . €Most people on the planet do not care enough, or lack the depth
of insight, to investigate and be conscious of the state of limitation that the
y are and the actions of limitation that they are doing . €Additionally, most spir
itual seekers are so indoctrinated with deluding, spiritually-correct ideas such
as, I am already enlightened. , and I am already God. , and I am already blissful. , th
t they are too convinced, psychotic, superficial, threatened, and fixated to con
sider that they just may be no more than limited, suffering individuals who are
endlessly yet unsuccessfully groping in the dark for survival and happiness. €By n
ature and learning, most people lack the motivation and ability to know that whi
ch they most essentially are, and that which they most essentially are doing. €
€
But, when a seeker comes into a real and intimate relationship to God, he will b
e Given the intuitive insight to see what he really is , and what he is really d
oing , that prevents God. €He will be Given such understanding, provided he sincer
ely, deeply, and passionately wants to understand The Way of Freedom, and provid
ed he is learning to be conscious of that which is real. €
€
God can Move to Reveal egoity to a seeker, but if he is withdrawn into the land
of psychosis about himself (or anything else), he will not be open and available
to see and understand that which God is Moving to Reveal to him. €Differentiation
allows a seeker to be more-conscious of that which is real, including that whic
h is real about him and his subtle and gross actions. €When he is more-conscious o
f the egoity that God is Moving to Reveal to him, his conscious attempting will
automatically be more-inclusive of the egoity that requires his conscious relinq
uishment.
€
2.€€€€ Logical Thinking - Logic dictates that the reader is not already Enlightened, and
is not already God, and is not already Blissful. €Logic states that, if you were
already Enlightened, God, and Blissful, then you would not be interested in read
ing this Book. €Logic concludes that you are a limited and suffering individual, a
nd that, prior to finding The Teaching, you had no idea or intuitive understandi
ng of God s Way of Freedom. €That is the reality of you, regardless of the offense t
o your psychosis and vanity. €
€
By recognizing and admitting your real experience, state, motivation, and action
s, and by using those facts in your logical thinking, you will necessarily come
to the stark conclusion that you are an ego, and that you are afraid of death an
d emptiness, and that you are always doing nothing but clinging, imploding, and
filling self. €However, logical conclusions about egoity are not the same as intui
tive insight and understanding of egoity, but they nevertheless serve to satisfy
the rational part of the mind, and help confront the rational part of the mind
with the reality of self, its qualities, and its actions. €Logical thinking and it
s conclusions are not intuitive insight into egoity and the only Alternative Way
, but they are a precursor, and a facilitator, to being more-conscious of egoity
, and thus more-inclusive of egoity in the great falling-away of attempting. € If
a seeker does not think logically, and thereby holds to the idea that he is alre
ady Enlightened, God, and Blissful, then he has no motivation to seek any furthe
r, and will reject The Teaching of Freedom, and will not become more-conscious o
f that which he really is and that which he really is doing . €If he is not more-c
onscious of his real state and actions, then he cannot include them in any attem
pting. €Therefore, logical thinking indirectly contributes to more-conscious, and
thus more-inclusive, attempting. €
€
3.€€€€ Concentration - God is always Moving to Reveal to the serious follower, the limit
ations of egoity which currently require his conscious participation in their fa
lling-away. €A mind that is more-concentrated is more-present and thus more-consci
ous, and is better able to recognize and stay with the limitations that are Reveal
ed. €However, being more-conscious, recognizing, and staying with the limitations th
at are Revealed, does not mean that the follower should sit and stare at them an
d cling to them, but it does mean that he sees them, and then effortlessly relin
quishes and forgets them, until they again come to his notice. € On the other hand
, a less-concentrated mind quickly flits from one experience to another, bouncin
g around on the surface of life, and is not present and conscious for that brief
extra moment required to deeply see, understand, let-go, and forget the limitat
ion that is Revealed. €Therefore, greater concentration directly contributes to mo
re-conscious, and thus more-inclusive, attempting.
€
4.€€€€ Understand The Illusion of Past and Future - Just as all other aspects of existen
ce, egoity exists in this one and only present moment. €A limitation of egoity is
Revealed to the serious follower, in this one and only present moment. €The limita
tion is also Faithfully Sacrificed, in the same moment it is Revealed.
€
By understanding the illusion of past and future, by seeing that all thoughts ar
e only of the past or future, by not clinging to thoughts, by not becoming ident
ified with the world of form through clinging to thoughts and becoming identifie
d with them, by not becoming dissociated and withdrawn into the mind-only world
of thoughts, the mind is more present, open, and available to seeing the Revelat
ions of limitation. €By clinging to thoughts, and by being identified with them as
being me and my life , the mind is less present, less open, and less available to se
eing that which is real beyond the thoughts. €Therefore, understanding the illusio
n of past and future, is one factor in the follower being more-conscious and mor
e-inclusive of egoity in the great falling-away of attempting.
€
5.€€€€ Courageous Living - Courage is required to be more-conscious of egoity, and to co
nfront egoity, and to see egoity for what it is: limitation, clinging, selfishne
ss, and suffering. €For many long-term spiritual seekers, courage is required to a
cknowledge that they are not already Enlightened, God, and Blissful. €To some read
ers, the point may not seem worth mentioning, and spiritual vanity may not seem
so difficult to relinquish. €However, for the vast majority of seekers who have be
en heavily indoctrinated into spiritual-correctness, and who have had their vani
ty fed for years in spiritual groups, relinquishing spiritual vanity may be no s
mall hurdle. €Also, over the course of a difficult ordinary life, some seekers hav
e acquired such low self-esteem and poor sense of self-worth, that confronting a
nd acknowledging the truth of oneself is almost unbearable, whereas, for a perso
n with a better perception of self, the specifics of limitation, clinging, selfi
shness, and suffering are only what they are, and they have no implication other
-than the powerful fact that they prevent God, and do not contribute to emotiona
l turmoil. €However, not only can the vanity be threatened by being more-conscious
of egoity, but, for the follower with understanding, simply seeing egoity impli
es its Faithful Sacrifice, which can trigger an unusual degree of the fear of de
ath and emptiness. €Therefore, being more-conscious of egoity requires courage, be
cause of the threat to survival, pleasure, and vanity.
€
Courage is also certainly required to be more-inclusive of egoity, in the great
falling-away of attempting. €It is one matter to simply be more-conscious of egoit
y, but it can be quite another matter to actually Sacrifice it. €The fear of death
and emptiness is the primal, natural, human impulse, and to live against your n
ature by living Unnaturally, requires the utmost in courage. €
€
The follower who is absolutely tired of suffering, and who is one-pointed in his
quest for Freedom without looking-back to nature, will be Shown the egoity that
requires his conscious Sacrifice. €From one perspective, his fear of continuing t
he natural life of limitation and suffering, his fear of not Realizing God, will
allow him to be more-conscious of egoity, and to be more-inclusive of it in his
attempting. €Yet, his courage and fear are being transcended in Faith, Sacrifice,
and Prayer.
€
5. € Why To Use The Mind Wisely:
Greater Functional Accordance With God
A mind that is used more wisely, contributes to greater functional accordance wi
th the Presence, Way, and Law of God. €The greater is the follower s functional acco
rdance, the greater is his Growth.
€
A.€€€€What is greater functional accordance with God ? €
Life is movement and action, and the being and life of an individual are no exce
ption. €His self-energy, mind, and life circumstances can never be perfectly still
or stagnant. €The body is also always moving, even when seemingly sitting very st
ill: many of the internal organs and substances are always in motion, such as th
e heart, lungs, blood, and digestive processes. €
€
The human being has two general destinies from which he can choose: the natural
destiny, or the Unnatural Destiny. €He can choose either nature or God to be his l
ord, master, and destiny. €He can choose both for a while, but not for a lifetime.
€God will gradually Remove the passion for Realization, if the follower does not
eventually commit to Realizing Him instead of all else. €The Law does not reflect
Retribution, but Mercy, for it is Merciful that a person not be torn between two
diametrically-opposed destinies. €On the other hand, if he commits to Realizing F
reedom instead of all else, and truly lives accordingly, then all internal obsta
cles to Realization will gradually be Removed, or will be gradually Changed to f
unction in greater accordance. €Either of the two destinies is realized, according
to which master a person follows, and with which he functions or acts in greate
r accordance. €Few people in history ever truly and one-pointedly follow God, by S
acrificing the nature within and without, and by living in greater accordance wi
th His Presence, and His one Way of Freedom, and His Law.
€
The serious follower increasingly lives in greater accordance with God s Presence,
Way, and Law. €However, the follower cannot live in accordance with the State of
God: he can only Dissolve and Be the State of God. €The follower is of space and f
orm, while the State of God is Transcendental and not of space and form. €On the o
ther hand, through Incarnation, God s Presence, Way, and Law are Manifested in the
three-dimensional world of space and form, which is the world of the follower. €G
od Meets the follower where he lives, so that the follower can live in greater a
ccordance with God, by allowing God to Incarnate once again.
€
Greater functional accordance with God, is the ever-deepening, Faithful, and Pra
yerful Sacrifice of the state, stuff, and ways that prevent God from Incarnating
. €The Sacrifice of the ways that prevent God, is the Sacrifice of clinging, self-
protection, and self-filling. €The ways or actions of clinging, self-protection, a
nd self-filling, are actually one and the same action: they are all clinging, an
d are, most essentially, the clinging to self. €So, the ways that prevent God, are
nothing but the single action of clinging. €And, the most essential and most powe
rful clinging, and without which no other clinging is possible, is the clinging
to self.
€
Next, the state that prevents God is primary egoity, which is the core-level sta
te of separation and individuality, deep in the mind. €No more core-level place of
you exists, than the ego. €It is the place of separation from which you are perce
iving the world in this moment. €And, the stuff that prevents God is self-energy,
which arises from the ego, and is the most essential substance and fuel of cling
ing. €
€
So, how does the follower Sacrifice the state and stuff that prevent God? € Within
the very Sacrifice of the ways that prevent God, is the Sacrifice of the state
and stuff that prevent God. In other words, when a follower is truly and deeply
Sacrificing the ways of egoity, he is automatically and simultaneously Sacrifici
ng the state and stuff that prevent God. €Remember, life is action, and is never s
tatic or stagnant, and the actions of the individual determine his destiny. €So, i
n the Sacrifice of the actions or ways of egoity, is the Sacrifice of all else t
hat prevents God, which is the state and stuff of individuality.
€
Now, consider the matter a little more deeply. €Greater functional accordance with
God, does not mean to merely modify or re-arrange your state, stuff, and ways. €I
t does not mean to make your state, stuff, and ways more God-like. € Your state, s
tuff, and ways can never be in greater harmony or accordance with God, and can n
ever be God-like. € Only God is in harmony or accordance with God, and only God is
God-like. €Greater functional accordance is those actions which make room for God
and His Way. €Greater functional accordance is not a modification or re-arrangeme
nt of your state, stuff, and ways, and is not a harmonization of your state, stu
ff, and ways with God and His Way.
€
However, from the follower s perspective, the greater functional accordance he seeks
to achieve, is the life of ever-deepening, Faithful, and Prayerful Sacrifice of
his state, stuff, and ways. €And that is the noblest of aspirations, because it h
elps prepare the vessel for Incarnation, by increasingly allowing God to Own and
Use that mind and body. € Yet, he is not actually functioning in greater accordan
ce with God, but he is allowing greater room for God to Exist and Operate Throug
h his being and life. €As the Incarnation Nobileo once Said, Everything you do is w
rong. , which can be amplified to state, Everything about you is not in accordance
with God: your state, stuff, and ways. . €
€
Greater functional accordance is the mind and body increasingly allowing God to
Use them . €In the deepest sense, it is God that is increasingly Functioning In an
d Through that mind and body; and it is God that is increasingly Functioning in
accordance with Himself, in the form of that mind and body.
€
Notice that the definition of greater functional accordance hinges upon Sacrific
e, and not upon modifying or re-arranging your state, stuff, and ways, and not u
pon harmonizing your state, stuff, and ways with God. As Written above: Greater
functional accordance with God, is the ever-deepening, Faithful, and Prayerful S
acrifice of the state, stuff, and ways that prevent God from Incarnating. €The not
ion of greater functional accordance does not provide, at first glance, the deepes
t perspective on The Way. €However, the terms greater (or increasing or ever-deepening
and functional accordance are used, because they are the most appropriate words to
portray the Sacrificial Way of Freedom, and the fact that The Path is not stati
c, to the self-preserving, self-filling, self-willed, and self-reliant beginning
follower who wants to know, What do I need to do to Realize God? . €However, as his
intuitive understanding of The Way of Freedom deepens, he can easily replace the
idea of greater functional accordance with greater room allowance . €And, greater room
allowance is merely getting out God s Way, so that He can Incarnate once again. €Ther
efore, from the personal perspective, greater functional accordance is best viewed
as greater room allowance or a greater getting out of God s Way .
€
Since the reader now understands that the greater functional accordance of his s
tate, stuff, and ways with God is not literally possible, it is also easy to und
erstand that perfect functional accordance is equally impossible; that is, while
individuality is alive. €Perfect Functional Accordance is not other-than the Tran
scendental God Itself. €And, if God happens to Incarnate, Perfect Functional Accor
dance is occurring In the world of space and form, In and As the Body of the Inc
arnation. €The State and Mind of the Incarnation are not other-than the Transcende
ntal God, and His or Her Bodily Actions In creation are not other-than the Movem
ent of God In the world of space and form. €The State, Mind, and Body of the Incar
nation are God. €Therefore, in the case of the Incarnation, even the idea of Perfec
t Functional Accordance may imply an unrealistic distinction between the State, M
ind, and Movements of God, and the State, Mind, and Physical Movements of the In
carnation. € Accordance implies a harmony between two or more distinct entities, whil
e the Incarnation is not distinguishable from God. €The only difference between th
e Incarnation and God, is the fact that the Body will die, while the God that Us
es that Body is Eternal.
€
Within the very life of Faithful and Prayerful Sacrifice, is greater functional a
ccordance with the Presence, Way, and Law of God. €Sacrifice is greater accordance
with the Presence and Way of God. €Utter Sacrifice also fulfills the Metaphysical
Law which requires the follower to attempt to balance the Equation: he is being
Given God s All, and wants to Realize God s All, so he must attempt to reciprocate,
even though he can never be successful in matching the Gift God Makes of Himself
and His Way. €God Responds in the Utmost, to the follower s consistent and profound
attempts to live in greater accordance , and to fulfill the Law.
€
B.€€€€How does greater functional accordance with God contribute to Growth?
Greater functional accordance, as described above, does not merely contribute to
Growth. €It is Growth. €Greater functional accordance is eventually realized to be
greater room allowance, or a greater getting out of God s Way. €Growth is the increa
sing of God Through a being and life, and, from the Highest perspective, greater
functional accordance is not about that which the follower is doing, but is abo
ut that which he is not doing, and is about That which he is passionately yet ef
fortlessly inviting and allowing. €The notion of personal functional accordance wit
h God can foster more self-absorption and self-filling, if the follower does not
intuitively understand that Freedom is about the Death of the follower, and the
Incarnation of God . €The idea can also contribute to more self-reliance, self-wil
l, scheming, and self-effort, if the follower does not deeply understand that Th
e Way is effortless, and that Freedom is by Grace. €
€
However, from a smaller, more-personal perspective, when the follower is deeply
attempting to live The Way of Freedom, when he is allowing more of God, his mind
and body do indeed increasingly function more in accordance, or more in alignme
nt, with God s Presence and Law. € Functioning in greater accordance with God s Presen
ce and Law, is a spontaneous by-product of truly and deeply attempting to live T
he Radiant Way of Freedom, and allowing God. The follower need not figure-out ho
w, or put forth effort, to function in greater accordance with God s Presence and
Law. €The being and life come into greater accordance with all Aspects of God, whe
n the follower is sincerely and deeply attempting to live The Way of Freedom, an
d allowing more of God.
€
Living in greater functional accordance with God s All-Pervading Presence, occurs
spontaneously when the follower is deeply attempting to live The Way of Freedom
and allowing God. €However, and this is very important, in Meetings, the follower
has the very powerful experience of God s Presence, and he can see the obvious dif
ferences between his stuff and ways, and the Presence of God. €By seeing the contr
asts, he can learn to effortlessly let-go of the stuff and ways that are not of
God s Presence, which is every thing about him. €Yet, that effortless letting-go is
The Way of Freedom and is the allowance of God, and God s Presence then Guides him
in what to do and what not to do (and Serves to Purify, Change, and Harmonize).
€
God s Presence is Fullness, Peace, Goodness, and Buoyancy beyond comprehension. €The
follower s mind and body automatically, increasingly, and effortlessly allow, par
ticipate in, and exhibit those Qualities of God. €His greater functional accordanc
e and allowance, is also a greater Qualitative accordance. €He does not exhibit th
e fullness-of-self, death-peace, false kindness, and casualness demonstrated by
the millions of withdrawn, self-absorbed, and well-rehearsed spiritual-types. €His
being and life are becoming more about God than self.
€
God s Law of Freedom, requires that an individual, who is under Grace, attempt to
balance the Equation. €However, if the follower is truly and deeply attempting to
live The Way of Freedom and allowing God, which includes the life of profound an
d consistent Sacrifice, then he is already and always doing all he can to try to
balance the Equation. €God continually Responds to such a rare follower, with the
appropriate Guidance, Purification, and Change. €The Law is never satisfied, but
is, by Grace, Fulfilled.
€
Truly and deeply attempting to live The Way of Freedom is greater functional acc
ordance, and is Growth. €Greater accordance with The Radiant Way of Freedom, and w
ith God s Presence, and with His Law, are the decreasing of the follower, and the
increasing of God.
€
C.€€€€How does the wise use of the mind contribute to greater functional accordance with
God?
Throughout Foundational Principle Five, the underlying cause of a more wisely us
ed mind is a recurring theme: the Faithful and Prayerful Sacrifice of clinging. €C
linging is the action of fear, and an individual fears death and emptiness. €He cl
ings to prevent death and emptiness.
€
Greater functional accordance, or greater room allowance, arises in the very con
text of the Sacrifice of clinging. €Moreover, from the follower s perspective, great
er functional accordance is the Sacrifice of clinging.
€
The five wise uses of the mind are differentiation, logical thinking, concentrat
ion, understanding the illusion of past and future, and courageous living. €They n
eed not be separated for discussion of how they contribute to greater functional
accordance. €The Sacrifice of clinging upon which each of them most essentially d
epend, is greater functional accordance, or is a greater getting out of God s Way.
€
€
When the mind is used more wisely as described in Principle Five, the follower i
s automatically participating in The Way of Freedom. €His self-energy, mind, and b
ody are automatically functioning in greater accordance, by already being more o
ut of God s Way. €The wise use of the mind is greater functional accordance, and doe
s not merely contribute to it. €
€
However, The Way of Freedom is always about the Incarnation of God , and is not
about preserving, filling, improving, or modifying the individual. €But, followers
necessarily take The Path too personally in the beginning; that is, until they
deeply and intuitively understand that Freedom is not to preserve, fill, improve
, or modify self, and that the very act of clinging to self, objects, and others
prevents God, and that Perfect Freedom is by Grace when passionately, consisten
tly, and yet effortlessly invited and allowed. €Upon Incarnation, God is then Func
tioning In nature, only As Himself, and only in Accordance with Himself.
€
But, some seekers and followers may still want to know exactly how they will per
sonally look and act when living in greater functional accordance with God. €In ad
dressing that question, we will consider three of the specific qualities of a mo
re wisely used mind, which result from the Sacrifice of clinging. €(There are more
than those three qualities, but they will suffice for this general Writing.) €The
Faithful and Prayerful Sacrifice of clinging is the underlying foundation for G
rowth. €And, the Sacrifice of clinging leads to a more wisely used mind. €That more
wisely used mind which is living in greater functional accordance, and the body
it directs, have certain identifiable traits and qualities. €And, we can say that
those traits and qualities not only result from Growth, but also contribute to f
urther Growth by being the absence of the qualities which prevent God. €
€
1.€€€€ Greater Calmness - A primary trait of a more wisely used mind is greater calmness
, or less tension and disturbance. €The calmness of greater freedom is not the cal
mness of the person who is merely withdrawn. €A high level of withdrawal is very p
eaceful, which is why so many people choose withdrawal as their haven. €But, in th
e cave of their withdrawn calmness, is darkness and sadness; that is the price t
hey must pay for their personal safety and peace. €Many spiritual-types think of t
hemselves as being very calm and unflappable, when, in fact, they are merely wit
hdrawn and untouchable. €
€
Partial psychosis results from poor differentiation and lack of logical thinking
. €Partial psychosis creates a high level of tension and disturbance, because, fir
st, the mind is torn between operating in two distinct realities (the real reality
, and the mind-only psychotic reality ), and because, second, the partially psychot
ic mind is always struggling, yet always unsuccessfully, to make one reality fit
the other reality. €Incongruence between that which is in the mind, and that whic
h is real and possible according to experience, creates many forms and degrees o
f mental calamity. €For example, since the ideas and practices found in religious
and spiritual teachings rarely reflect a person s real life experience and real po
ssibilities, then the people who engage those teachings will labor to make their
lives within and without match or fit into the insane and absurd ideas and prac
tices that are taught. €Through their religion and spirituality, the minds and liv
es of religious and spiritual people often become tense, insane, and absurd; oft
en even more disturbed and insane than the beings and lives of atheists . €The nev
er-ending struggle to accomplish the impossible task of making the real life loo
k and operate according to a psychotic religious or spiritual reality, or accord
ing to the life-is-an-illusion orientation, creates extreme tension, disturbance,
and absurdity. € Partial psychosis certainly prevents greater calmness. €(An almost
complete psychosis is typically much calmer than partial psychosis, because the
mind is largely resigned to a single reality, and is, therefore, not as torn, co
nflicted, and struggling. €Remember, we cannot accurately say that anyone is compl
etely psychotic.)
€
Poor concentration also creates tension and disturbance, as the mind flits uncon
trollably between the multitude of forms within and without, and while strugglin
g to cling equally to them all in the same moment. €Poor concentration also preven
ts greater calmness.
€
Not understanding the illusion of past and future contributes to tension and dis
turbance, as the mind gets swept-away by, and identified with, the constant torr
ent of mind-forms that represent all that has happened and all that may happen,
and as the mind is always seeking to control the never-existing future by preven
ting death and emptiness. €Not being more present in this one and only present mom
ent, also prevents greater calmness.
€
The ordinary, fearful life is, by its very nature, tense and disturbed. €Secondary
fear is not other-than tension and disturbance, in addition to withdrawal. €The o
rdinary, fearful, worried, anxious life prevents greater calmness. €However, coura
ge is intermingled with the fear it is fighting, but the tension and disturbance
of both courage and fear, are resolved in the Peace and Calmness of real Faith.
€
The fear of death and emptiness is at the root of all clinging, tension, disturb
ance, and withdrawal. €Clinging prevents the Fullness and Peace of God, and thus g
reater calmness of mind and body. €But, once the greater calmness of mind and body
, which arises from Faithful Sacrifice, is realized, the mind and body are then
more in alignment with the Presence of God, which contributes to even further Gr
owth. €
€
2.€€€€ Greater Openness, Radiance, and Falling-away - Look closely at most any person yo
u meet in the course of a day, and you will see fear, implosion, withdrawal, emp
tiness, lifelessness, and death. €The only exuberance, animation, and life you wil
l see, is in a person who is mightily caught-up in the reaching-out, clamping-do
wn, and physical-action aspects of the desire-cycle. €He may even seem happy on the
surface, but he is still suffering, and his subtle and gross actions are nothing
but clinging, implosion, and withdrawal, with some added tension and disturbanc
e.
€
The effort, fear, clinging, and withdrawal which are at the root of the un-wise
use of the mind, are the opposite of the effortless openness, radiance, and fall
ing-away of self-energy that arise automatically with the wise use of the mind. €S
acrifice and Faith contribute to, and include, the wise use of the mind. €By defin
ition, the greater openness, radiance, and falling-away of self-energy does not
include a high degree of clinging, but is an effortless, freer, and radiant fall
ing-away of self-energy to infinity, as it arises from the ego, and as it less-s
uccessfully tries to become invested in the mind, body, and externals. €The factors
involved in the wise use of the mind, contribute to that process.
€
The deeply advancing follower may not be or appear any happier than the ordinary
person, and, in fact, he may feel his suffering even more acutely since he is d
oing so little to fill-up, stimulate, or distract himself. €But, his subtle and gr
oss predisposition is that of greater openness, radiance, and falling-away. €A pro
found Conversion has taken place, wherein the great majority of his secondary la
yer of self-energy is no longer imploding and withdrawing back into the mind and
body, but is effortlessly flowing more freely, and in all directions, as the su
n. €I often refer to this transition as the Conversion of the heart, when, in fact
, it is the Conversion of the predisposition and behavior of the entire subtle a
nd gross being. €The term heart simply means that the Conversion is not superficial
and partial, but is from the very core of the mind and being, and pervasive. €The
physical heart-region is not the locus of the Conversion of the heart, but is a
whole-being event, and beyond. €
€
Inherent within the wise use of the mind and the Conversion of the heart, is tre
mendous allowance and even further Growth, in spite of the error and suffering t
hat remain.
€
3.€€€€ Greater Genuine Kindness, Graciousness, and Compassion - As the mind is used more
wisely, the follower is far more open for allowing God and all natural life to
come and go as they will. €But, he is not oblivious to the needs and suffering of
those who he encounters. €In fact, in his greater openness, his sensitivity to oth
ers increases. €The advancing follower who is living in greater functional accorda
nce, is no longer confined to his small island of narcissism, but is beginning t
o see that the needs of mankind are no less important than his personal needs. €He
is beginning to Love his brother as himself. €But, in his greater and un-withdraw
n freedom of mind, he does not become burdened by the arisings, changings, passi
ngs-away, and suffering of nature, but is compelled by his own suffering, and th
at of humanity, to seek Freedom for the short time he has remaining.
€
God is beginning to Incarnate, in spite of the follower s error and suffering. €God
is beginning to Function In and Through his mind, heart, and body. €The people he
encounters in the course of a day, just happen to be in the way of the Kindness,
Goodness, and Compassion which are beginning to effortlessly Spring-Forth from
deep within him, into the infinite without.
€
He is allowing himself to function in greater accordance with the Compassionate
Movement of God In nature. €Incarnation is about God, and the only personal consid
eration for the follower, other-than the fact that his personal suffering is com
pelling him to Realize the Impersonal Life of Freedom, is that he is increasingl
y being Owned and Used by God . €And, the follower knows that if he wants to be in
creasingly Owned and Used by God, and eventually Realize Freedom, he must sponta
neously participate in the Radiant God-Led Movement of the heart in the service
of others. €He also knows that Sacrificial service is not a way to Realize God, bu
t is a reflection of a mind, heart, and body already living in greater functiona
l accordance with God. €So, he does not seek-out people to serve or money to give-
away. €But, to prevent a spontaneous moment of God-Led Sacrificial service, is to
deny God. €
€
Sacrificial service involves money and time, but also means effortlessly allowin
g and personally demonstrating, in every moment, the Godly Qualities of Kindness
, Graciousness, Compassion, Help, Mercy, and Patience. €That is one reflection of
The Way of Freedom, but is also a greater functional accordance which allows eve
n further Growth.
€
The follower s greater calmness arises from the surrender of all that prevents Ful
lness and Peace. €His greater openness, radiance, and falling-away arise from the
surrender of all that prevents Freedom. €His greater kindness, goodness, compassio
n, mercy, patience, and service arise from the surrender of all that prevents Lo
ve.
€
The advancing follower s emerging qualities, are all part of the same greater func
tional accordance, or greater room allowance, which accompanies the Way of Freed
om, and the wise use of the mind. €It is not natural to demonstrate those traits,
and it is God that is beginning to Awaken from the depths of his mind and heart.
€But, Perfect Incarnation is not a gradual process, but a sudden Event that Remov
es the source of separation and isolation, and Allows Into nature the very State
, Mind, and Heart of God.
€
The Opening of The Heart
In the beginning, most nevertheless sincere followers are still very much twisti
ng, turning, and gyrating within themselves. €They can bring to The Path only that
which they have been doing all their lives. €They are trying to figure-out The Wa
y, while cloistered-off within themselves, and while caught-up and spinning in t
heir fear, clinging, doubt, and darkness. €However, the sincere and passionate fol
lower studies The Teaching, and Meets with the Incarnation; and a Miracle begins
to Occur. €By Grace, he begins to deeply and intuitively see the striking contras
ts between his stuff and ways of limitation and suffering, and God s Presence and
Way of Freedom. €God is beginning to Make a Gift of Himself and His Way, in the fo
rmless form of intuitive understanding. €The State, Presence, and Guiding Intellig
ence of God coming Alive In the follower, is that placeless place of intuitive u
nderstanding by which he knows the difference between nature s way and God s Way. €Tha
t placeless place of intuitive understanding is a small glimmer of Me, and is Me
Leading him. €He also begins to understand that he can do absolutely nothing to m
ake Realization Occur, and that Freedom is necessarily by Grace.
€
In the beginning, the follower s intuitive understanding may enable him to directl
y see on subtle levels how, for example, he is in a constant state of desire, or
how he is always tending to withdraw and implode, or how attention is always cl
amping-down on its prey. €He may see how he is trying to experience and own God, a
nd most everything else he encounters. €He may hear his constant internal dialogue
with himself, and understand that it is typically little more than ideas which
reflect or feed his fear, clinging, self-will, self-filling, reactivity, or with
drawal. €He may even begin to see how his ideas and thoughts are no more than obje
cts of form passing in and out of the room, and how they do not implicate him in
any way, unless he clings to them, and gives them significance and meaning, and
makes them an issue or problem, and alters his behavior accordingly. €He may see
how he clings to his money, and how he is stingy with the giving of his time. €He
may see any number of the many specific subtle and gross actions he is always do
ing in clinging to self and to all that is not self, and which prevent Freedom. €B
ut now comes the moment of truth, just as every moment is the moment of truth fo
r the person under Grace: will he attempt to consistently act according to his e
ver-deepening and increasingly-inclusive understanding, or will he suppress the
understanding and remain safely closed-off in his mind, body, and habits? €Underst
anding without corresponding action is worth little, and is not Transforming. €
€
If he chooses God as his only Lord and Destiny, and follows the understanding by
acting upon it, then, with every deep and Faithful Sacrifice, at least a small
part of his secondary egoity is given-over, and primary egoity is weakened a bit
. €He is at least slightly opening himself, and is giving-over a part of his selfh
ood into Infinity, and allowing more room for God. €He is also weakening the impul
ses of the ego itself. €Equally important is the fact that he is developing a new
habit of activity, a new motion and way of living: the effortless, gentle, radia
nt, and Faithful opening-up, out-pouring, falling-away, and Sacrifice of the min
d and self-energy into God.
€
When confined to the consideration of the mind, we can say that the ever-deepeni
ng process of opening-up, falling-away, and Sacrifice into God, begins, continue
s, and Ends with the wise use of the mind. €Yes, The Path is an ever-increasing op
ening-up of all of oneself to God, and an ever-deepening Sacrifice of the totali
ty of oneself and creation into the Infinite Deep of Him. € But, from one perspect
ive, The Path begins with opening the mind to God, in the very context of using
the mind more wisely, and continues and Ends with the ever-deepening surrender a
nd Sacrifice of the mind into Him. €The mind is opened to God, then it and its kno
wledge are progressively Sacrificed into God, and it all happens as the follower
uses his mind more wisely. €How can that be? €What is the connection between the wi
se use of the mind, and its opening and Sacrifice into God?
€
All five aspects of the wise use of the mind, when engaged under Grace and with
understanding of The Way of Freedom, are the Unnatural use of the mind, and are
an opening of the mind to God. €However, for the follower under Grace and with und
erstanding, opening the mind to God does not imply simply being more open, and t
hen standing-back from God. € When the mind is more open to God through its wise a
nd Unnatural use, the mind is also being profoundly submitted, surrendered, and
Sacrificed into God. €The wise and Unnatural use of the mind means being more open
to God, and being more open to God necessarily implies being more surrendered a
nd Sacrificed into Him. € The Sacrifice of fear and clinging inherent within the w
ise and Unnatural use of the mind, is an opening to God, and is the surrender an
d Sacrifice of the mind into God. €Every day, people attempt to use the mind more
wisely through natural means, and not by Grace, and not with understanding of Th
e Way of Freedom, and they, therefore, merely create more limitation and sufferi
ng in the mind and beyond, even though they may be more productive. €
€
Moreover, the serious follower s mind is indeed more open to God by its wise use,
but that does not mean that he is more open so that he can get God and His Bless
ings. € The follower with understanding is not opening the door of his mind to let
God in , but is opening the door so that he can effortlessly shine, pour out ,
and Sacrifice all into God, in all directions. €Being more open to the Formless In
finity of God, is merely the foundation for Sacrificing the mind and all else in
to Him. €
€
Understanding and Sacrificing the mind, in addition to all the Revealed aspects
of egoity, are events that continue and deepen for the follower s many years along
The Path. €And, understanding the mind, and opening and surrendering it into God,
are so important, because the mind is the most core-level arena for the Incarna
tion of the Living God. €It is of utmost necessity for the serious follower to int
uitively understand the mind, and, furthermore, to understand all the stuff and
ways Revealed to him that prevent God. €He can then increasingly submit the mind,
and all the Revealed stuff and ways of clinging, self-filling, self-reliance, an
d withdrawal, to the Mind, Presence, Way, and Mercy of God. €That which incarnates
through the mind, nature or God or both, determines the present, and the future
destiny, of the entire being and life.
€
The mind is fundamental to the entire Path, which, from one perspective, is the
process of opening and Sacrificing the mind to and into God. € However, the mind i
s so fundamental not only because it is the primary arena for Incarnation, but b
ecause it directs all other actions, and, therefore, because all other opening,
surrender, and Sacrifice depends on the lead given by the mind. €But, not a mind t
hat is locked into nothing but its natural state of fear, self-filling, and self
-will, but the mind that is also Graced with understanding. €Such a mind can begin
effortlessly and innocently opening and surrendering itself to God based on an
understanding already Given, and the serious follower then acts accordingly in s
ubtle and gross ways in and beyond the mind. €The follower is making use of the un
derstanding he has been Given, so God Responds by increasingly Revealing to his
mind, the stuff and ways that prevent God, and that are in and beyond the mind,
and that require the follower s conscious participation in their Sacrifice. €God Rev
eals the simple mechanics of clinging that exist within the attention, desire, a
nd mind, and also Reveals all to which the follower is clinging and that require
his conscious Sacrifice.
€
Remember, The Way of Freedom is not only understanding the mind, and is not mere
ly an opening, freeing, and radiant surrender of the mind, even though it is cen
tral, continual, ever-deepening, and of utmost necessity. €The Path is not a mind-
only process, even though the mind is the hub of the entire being, life, and Gro
wth. €The entire being is involved in the opening and surrender to God: you the eg
o, mind, knowledge, the body, and the entire secondary layer of self-energy whic
h includes attention and desire. € In fact, the deep opening and Sacrifice of the
mind into God, immediately and automatically includes the opening and Sacrifice
of most or all of the being and life beyond the mind. €The Sacrifice of the mind,
cannot be separated from the Sacrifice of the rest of creation within and withou
t. €The Sacrifice of the mind into God in the context of its wise use, necessarily
includes the Sacrifice of all else beyond the mind, including the very body its
elf, and attention, and the entire egoic process. €
€
The event of the deep opening, surrender, and Sacrifice of the mind into God, no
t only includes the mind, and the entire being and beyond, but occurs from the v
ery core of the entire being. €The event of deep, from-the-core, and pervasive Sac
rifice so strikingly and powerfully arises from the deepest recesses of the bein
g, and includes so much of the selfhood, that little is held in reserve from God
, at least in that moment. € I Refer to this event as the opening of the heart. €The
term heart is used because it points to the very core of the follower under Grace
, which is the indefinable core of his mind and very body, from which the formle
ss Grace-Given intuitive understanding arises. €The term heart is used also because
the life of Love, gratitude, devotion, and worship begins with the opening, surr
ender, and Sacrifice of the entire being into God. €The Path is about Freedom, but
, since Freedom is God, the serious follower has an increasing sense of God s Qual
ities, and the feeling of God Drawing the heart out and unto Him: awe, gratitude
, devotion, worship, Goodness, Beauty, Perfection, and Love heretofore unknown. €T
he heart is not to imply that the opening and surrender of the heart is confined t
o a small area in the physical heart-region, even though it too opens, flowers,
and surrenders. €The heart is the core, and is the positive feeling-qualities whic
h flower as the heart opens unto Him.
€
The opening of the heart is an event which involves the entire subtle and gross
being, from head to toe and beyond. €It is not mind-only, and is not only from the
chest-region, but involves the entire mind, body, and secondary layer of self-e
nergy within and without. €It is truly a great falling-away, in all directions, an
d to never-ending infinity. €It is a great emptying of the selfhood, even though i
ndividuality still remains at the very core of the mind.
€
But, The Way of Freedom merely begins with the opening of the heart. €The war betw
een the way of nature, and The Way of God, only begins in earnest with the openi
ng of the heart. €The inhale of fear and clinging, and the exhale of Faithful Sacr
ifice and greater freedom, are now truly battling for dominance in the arena of
the follower s entire being: in his mind, and as his attention, desire, and the re
st of self-energy, and as the very body itself which follows their lead. €Without
the opening of the heart, nature is almost completely in-charge, and the seeker
is spinning and locked into himself and his ways. €To fight the Good Fight, The Wa
y of Freedom requires the utmost in commitment, passion, and moment-to-moment vi
gilance in attempting. €But, those qualities of the Spiritual warrior come from be
ing absolutely tired of suffering, and from living according to the fact that ab
solutely nothing of nature within or without will ever work to satisfactorily le
ssen that suffering. €
€
By Grace, and by Grace-Given intuitive understanding, the heart opens. €Yet, in th
e next instant, it closes again. €But, the Spiritual warrior s commitment, passion,
and moment-to-moment vigilance in attempting, allow him to remain on the battlef
ield of Freedom, and, in the very next moment, he is allowing the attention, min
d, desire, and entire being to once again participate in the effortless, gentle,
radiant, and Faithful opening-up, out-pouring, falling-away, and Sacrifice into
God. €But then, egoity takes it all back once again, and then he once again surre
nders; repeatedly. €
€
The battle between the way of suffering and The Way of Freedom rages, perhaps fo
r years, with no clear victor; that is, until the opening of the heart becomes p
ermanent. € When the opening of the heart becomes permanent, it becomes the Conver
sion of the heart. €The opening of the heart is a temporary-version of the Convers
ion of the heart. €But, the Conversion of the heart does not signal a time to beco
me cool, relaxed, and casual. €The Conversion of the heart means that the great ma
jority of the mind and secondary layer of self-energy are always being effortles
sly and Faithfully Sacrificed into God. €But, the great majority does not mean all . €In
spite of the great and continual out-pouring and falling-away inherent within th
e Conversion of the heart, the mind, attention, and the rest of the self-energy
are still tending, to some degree, to fall back upon the selfhood. €In comparison
to the much greater freedom the follower realizes upon the Conversion of the hea
rt, the egoity which remains seems huge and even monstrous to him, whereas befor
e the Conversion, it was no big deal . €(But, just because your egoity seems huge and
monstrous, does not mean that you have realized the Conversion of the heart.)
€
However, the follower s Conversion of the heart and rather saintly ways, are not eno
ugh for Realization, but are, nevertheless, another important plateau in his cli
mb to Freedom. €The secondary egoity which remains after the Conversion of the hea
rt, and the primary egoity which still exists but is perhaps weaker in its impul
se, are more than enough to prevent the Perfect Incarnation of God. €They must als
o be increasingly allowed to wither, and they can wither only if they are not fe
d.
€
The opening of the heart sounds good, and the Conversion of the heart sounds like a
grand and glorious destiny in its own right. € However, the Conversion actually si
gnals the beginning of the most difficult and darkest period of The Way of Freed
om: the long period between the Conversion of the heart, and Perfect Freedom. €Tha
t period is so difficult and dark, because the follower is doing so little to pr
eserve, protect, and fill self, and is doing less and less all the time, and yet
he still exists as an individual, and is without the Freedom and Happiness of G
od. €And, he does not know when the long dark night of the self will End, and does
not grumble about it, yet he cannot go back to the natural life. €The greatest he
ll would be to remain stuck in that place, so his discontent and passion for Fre
edom in fact increases, and does not decrease. €No follower can become content onc
e he has truly realized the Conversion. €A follower who is largely content and flo
pping around inside himself, is not passionate about Growth: contentment and pas
sion cannot coexist. €However, the follower who has realized the Conversion, is ty
pically one-pointed on Realizing Freedom, and at all costs, and has or wants no
other recourse. €Yet, his hell is worse without the consolations of nature. €So, all
the passion of his very existence, is carrying, and participating in, the great
, ongoing, and Ultimate Sacrifice of self and its remaining ways, subtle and gro
ss. €Upon the Conversion of the heart, God seems to be winning, but the war must n
ot only rage on, but must become even more heated. €Nature can still win in the en
d by preventing Perfect Freedom, if the great Sacrifice of the egoity that remai
ns is not persistent, ever-deepening, and complete. €The inhale of clinging, and t
he exhale of Sacrifice, are still battling. €Moreover, the closer the follower get
s to Realizing Freedom, the more that nature reacts even more violently through
the egoity that remains, and even through the external life circumstances and re
lationships, because its very survival is at stake. €But, the Sustaining Power of
God will Carry him through it all.
€
The opening of the heart eventually culminates in its Conversion. €Then, in spite
of occasional unusual error, the follower s mind, self-energy, and very body are a
lways participating in the great, radiant falling-away, and Ultimate Sacrifice,
of the heart s Conversion. € However, the Sacrifice goes even deeper and further, in
to the absolute depth and pervasiveness of that which I term whole-creation Sacri
fice . €The Conversion of the heart usually very quickly includes not only the Sacri
fice of one s whole being and whole life into God, but also the whole of infinite
creation, both within and without.
€
Remember, The Way of Freedom is not only understanding the mind, and is not mere
ly an opening, freeing, and radiant surrender of the mind, even though both are
central, continual, and of utmost necessity. €The Path is not a mind-only process,
even though the mind is the hub of the entire being, life, and Growth. € The unde
rstanding, opening, freeing, and radiant surrender of the mind and its knowledge
, and the act of clinging to oneself, are not isolated from the rest of creation
within and without. €The Way of Freedom is a whole-creation event.
€
What is meant by whole-creation Sacrifice ? €In the beginning, when the intuitive und
erstanding of limitation and Sacrifice are emerging, the follower s Sacrifices are
always piecemeal, which means only bits and pieces of subtle or gross egoity ar
e being Sacrificed in any given moment. €Then, with the opening of the heart, the
entire mind, self-energy, body, and even oneself, the ego, are simultaneously pa
rticipating in a single motion of Sacrifice into the Infinite and Formless Deep
of God. €That becomes permanent in the Conversion of the heart. €However, the insigh
t quickly deepens and moves beyond the immediate personal sphere of existence, t
o include not only the personal, but the whole of creation. €Piecemeal Sacrifice i
s a necessary stage for all followers, but, by Grace, it evolves into whole-crea
tion Sacrifice, wherein all of infinite creation, both within and without, is in
cluded in the follower s single, continual, effortless, and great Sacrifice into t
he Infinite Deep of God. €All that he can see, hear, touch, taste, smell, experien
ce, or desire, and even the process of experience itself, are included in the gr
eat event of whole-creation Sacrifice. €He even gives-up the desire to experience
God, but without turning or withdrawing from Him, and steadfast in his effortles
s surrender. €He looks to God without seeing.
€
How can Sacrifice be a whole-creation event, when the follower does not own or c
ontrol the whole of creation? €In a real way, the follower does own the universe,
at least all of it he can sensually experience, because, within the very process
of experience, is the act of clinging. €Clinging equals ownership and limitation.
€He is not able to perceive and thus cling to the entire infinite universe of spa
ce and form, but by using the phrase whole-creation Sacrifice, the point is being
made that he is indeed Sacrificing all the parts of creation that he can experie
nce, which is all the creation of space and form he can perceive, including the
very planet on which he is riding and every person and object on it, and the sun
, and all the space, other planets, and stars he can see on a clear winter night
. €
€
However, when the follower deeply and intuitively understands whole-creation Sac
rifice, and follows-through on his understanding with the subtle and gross actio
n of deep and pervasive Sacrifice, he is actually Sacrificing the whole of infin
ite creation, including that which is beyond his perception. €His Sacrifice then i
ncludes the huge but limited amount of the nature of space and form he can exper
ience within and without, and includes the entire never-ending infinite universe
of space and form that is beyond his personal experience. €The event of the whole
-creation Sacrifice of all infinite space and form, is a single motion of lettin
g-go and falling-away, and occurs in one fell-swoop. €Whole-creation Sacrifice nec
essarily includes the Sacrifice of you, and all the parts of the selfhood, which
are: you (the ego or individuality), mind, and knowledge, and attention, desire
, and the rest of the secondary layer of self-energy, and the very body to which
you so mightily cling. €However, whole-creation Sacrifice also includes the whole
of creation you can perceive, and beyond that which you can perceive, to never-
ending infinity. €Whole-creation Sacrifice is the present surrender into the event
ual Destiny of Ego-Death and Freedom.
€
Whole-creation Sacrifice is deeply personal, because it includes the Sacrifice o
f the entire subtle and gross person, but the Sacrifice of the personal does not
stop at the walls of your home or even the edge of the galaxy, but goes to the
never-ending infinite deep you cannot see. €However, whole-creation Sacrifice is p
rofoundly impersonal, because the Sacrifice includes the entire never-ending inf
inite universe of space and form. €
€
The wise use of the mind, and its opening and submission to God, are central and
continual, but are only the beginning. €The mind within cannot be separated from
the whole of infinite creation without. €The Sacrifice of the mind into God in the
context of its wise use, necessarily leads to, and includes, the Sacrifice of a
ll else beyond the mind. €With the wise use of the mind, the follower s perception o
f The Way of Freedom, evolves from a very small and personal perspective, to tha
t of including the whole of infinite creation within and without in his Faithful
Sacrifice. € Yet, he does not notice all the stuff he is Sacrificing.
€
Faithful Sacrifice starts and Ends with the intuitive understanding of The Way o
f Freedom, which pervades the mind and entire being, and beyond. €The Way of Freed
om involves the entire being and life, and beyond, and arises from an understand
ing which exists from the very core, and moves into the infinite without in all
directions.
€
However, the follower is not looking to himself for that understanding, and his
communication for understanding is not a discussion with himself. €Sacrifice will
always fail, and the follower will always fall-back on himself, if any appreciab
le degree of self-reliance remains. €And, Faith will always revert to self-relianc
e, if the follower does not live the life of Sacrifice, and does not look to God
for his life and Destiny, and does not Prayerfully communicate to God the need
and want for His Help. € Faith is realized by Sacrifice, Sacrifice is sustained by
Faith, and Faith is expressed in Prayer. €The follower s Faith is in the Supremely
Powerful and Intelligent Hand of God, to continue to Guide, Purify, and Change,
even here, at the deepest, darkest edge of limitation just before Freedom. €Such a
follower is beyond pointing-out to God the specific stuff and ways of egoity that
he thinks God should Handle , but, in his passionate and continual resignation to
Faith, and in his understanding of the limitation of self-attention and self-wil
l, he allows God to Do all the Work, and all the Attending to him, on his behalf
. €And his Prayer is to God, and is only for Him to Reveal Perfect Freedom. €However
, Prayer is not a technique to avoid the limitation of self-reliance, but is a r
eal communication to God from the follower under Grace, and to which God Respond
s Completely. €The Way of Freedom involves a deep and intimate relationship to God
, and God Hears and Responds to the Prayer of the sincere, serious, Faithful, an
d Sacrificial follower. €
€
Faith, Sacrifice, and Prayer are the life of the serious follower who has underg
one the Conversion of the heart, and whose Sacrifice is increasingly becoming wh
ole-creation. €He persists, not in spite of his voluntary emptiness, but because o
f it. €His suffering is driving him to the Infinite God. €But, it all began, continu
es, and Ends, with the Grace-Given intuitive understanding of The Way of Freedom
, and with the Lawful principles upon which the wise use of the mind is based. €Th
e Way of Freedom, and the wise use of the mind as Given in The Teaching, are ins
eparable. €But, it is all about Freedom, and Freedom is God. €The heart of the follo
wer flowers, and then Dies, and allows room for nothing but the Infinite Heart o
f God.
€
Do not stumble over these many words, because the wise use of the mind, the open
ing and Conversion of the heart, whole-creation Sacrifice, and the entire Way of
Freedom, are actually a single, simple, and yet extremely powerful act. €But, tha
t action is based on intuitive understanding, and not on conceptual knowledge. €Th
e Path becomes amazingly simple, yet extremely powerful and life-Changing, for t
he follower with a deep and abiding intuitive understanding of the Way of Freedo
m. €Hear Me beyond the many words, and you will understand That to which the words
are always merely pointing: Freedom, and that which prevents Freedom.
€
The seeker first walks through the door of the Meeting Room, as a small, tight,
hard flower bud, on a stem that is still very much rooted in nature. €The flower b
ud is tight, hard, and withdrawn, because it is only looking back at itself, and
because it is still confined to a small, dark world wherein it is very much pre
serving and nourishing itself. €However, the bud of a follower is very much feelin
g the limitation and suffering of that which he is, and that which he is still d
oing, even though he may not consciously realize it. €Then, by Grace, he begins se
eing the limitation of himself and his ways over against God and His Way of Free
dom, and how he and his actions are only preventing the Presence, Light, and Fre
edom of God. €The follower begins to flower, as the clinging to nature decreases,
and as he more often turns to the Light, and as he increasingly surrenders to hi
s eventual Destiny of Freedom. €The follower blossoms into greater radiance with G
od s Guidance, and with His Sustaining, Purifying, and Changing Power. €But, the fol
lower finds his Ultimate Destiny not in the intermediate stages of understanding
, personal change and improvement, and the accompanying greater ease, but in the
very Death of himself and his ways. €The rose is thought to be complete at the he
ight of its beauty, when the petals are the most lovely. €However, regardless of i
ts beauty and its service to all who see it, the thorns of suffering remain as l
ong as the individual plant survives. €The flower opens, blossoms, and is beautifu
l, but finds its completion only when it dies.
€
€
Foundational Principle Five
€
The Wise Use of The Mind;
The Opening of The Heart
€
In Conclusion
€
€
You are not the mind. €You are the ego which precedes the mind. €But, unlike the foo
t, the mind is a tool which is very close to you, the ego, in space. €The mind is
not similar to you, but is close to you in distance. €The mind functions, but you,
the ego, are sheer blind impulse, and do not function. €All egoic functioning is
left to the mind under egoic control, and to the attention and the rest of the s
econdary layer of self-energy.
€
You, the ego, are not discriminating. €The ego does not care about differentiating
the real from the not real, and the possible from the not possible. €The ego is a
lso not logical. €It does not care whether a succession of ideas is intellectually
sound and honest, or even related. €The ego also has no capability for concentrat
ion or lack of concentration. €The ego has no thoughts, and cannot reflect and thi
nk, so it knows nothing, whether past, present, or future, or fact or fiction. €Th
e ego has no courage or Faith, but is fear. €It is the dark island of separate con
sciousness, and operates only as the sheer, unthinking, unconscious impulse of f
ear. €The mind provides many of the necessary functions which the ego does not. €Und
er the control of nature, more specifically, under the control of nature s agent,
the ego, the mind helps feed the ego its three needs. €However, under Grace and wi
th intuitive understanding of The Way of Freedom, and even while individuality i
s still alive, the mind directs the entire being and life toward the one Higher
Destiny.
€
The mind, under nature s control, does not always require evidence for an idea to
be taken as fact. €The mind under egoic control, would often rather treat a fantas
y as real, than to face reality, and risk not meeting one or more of the three e
goic needs. €The religious and spiritual communities are among the worst offenders
in creating and perpetuating psychosis. €However, religion and spirituality are s
uccessful and prosper not because the people they serve are naive or stupid victim
s, but because religion and spirituality give the masses exactly what the masses
want: survival, pleasure, and vanity at any cost, even at the expense of the tr
uth about self and life, and even at the expense of the Truth about God. €Religion
and spirituality are capitalism and commerce at its best, but intellectual hone
sty, and often moral integrity, do not matter to the masses to whom religion and
spirituality feed false hopes and empty beliefs. €Religious leaders, and spiritua
l teachers, masters, and gurus, and their teachings, paths, and practices, would
not be popular and successful if they were not feeding the religious and spirit
ual masses what they really want: survival, pleasure, and vanity. €The masses do n
ot want God and His Way, but, for egoic gain, they merely want a gross perversio
n to which God s Name is attached. €
€
However, the world of ordinary business and commerce must function with a certai
n degree of integrity toward its customers, if it is to survive. €A company must b
e able to provide a particular good or service just as advertised or promised, o
r it will not stay in business for long. €But, ironically, religious and spiritual
paths and practices are not held to the same standard. €Accountability is non-exi
stent because religious and spiritual persons often disengage the brain in favor
of emotion, feelings, empty hope, vanity, and placation. €No marketplace of ideas
exists in the religious and spiritual communities, because feelings, empty hope
, vanity, self-preservation, and self-filling matter, and facts and Truth are la
rgely irrelevant. €Survival, pleasure, and vanity are the key issues for the avera
ge religious or spiritual person, and, therefore, feelings, biases, and preferen
ces far outweigh facts and Truth. €The plane of ideas - verified, reinforced, and
sustained by real experience - is far above the animal-level of personal feeling
, preference, and gratification. €It is quite ironic that mankind is willing to de
eply and honestly investigate all aspects of nature, and to typically accept the
ir findings, except when it comes to themselves and God. €However, unless the enti
re life of a human being is founded in fact, reason, and intuitive understanding
, and is an emerging vehicle for the Love and Incarnation of God, he is, functio
nally, no more than a talking animal. € Without the wise use of the mind and intui
tive understanding, people do not function much above the animals, even though t
heir inherent possibilities far surpass those of the animals. €A life based on emo
tion and feelings, rather than on fact, reason, intuitive understanding, and Lov
e, is the life of an animal, and is the sacrifice of the Highest human possibili
ty: The Way of Freedom, and the Realization of God Himself.
€
In conducting investigation into themselves and God, most people cannot sustain
a realistic and rational line of consideration or discussion for very long, with
out eventually falling into emotionality, defensiveness, irrationality, delusion
s, illusions, or nonsense, or without wanting to withdraw from the consideration
or discussion. €This is especially true when they are asked to justify their idea
s by providing supporting and verifiable facts. €It is also true when their ideas
are countered with contradictory yet merely exploratory notions. €Also, if a reali
stic and reasonable idea or counter-argument threatens one or more of the three
egoic needs, then a consideration or discussion may quickly end, or emotionality
, defensiveness, irrationality, delusions, illusions, or nonsense may quickly in
vade a discussion.
€
Most people on the planet cannot sustain a free and competitive exchange of idea
s with another person, at least for very long. €Most people want to be left alone
in their small world of muddled and unrealistic ideas and thinking. €At best, they
are calm and pleasant as long as you mostly agree with them, and do not deeply
question or strongly disagree with their cherished ideas. €However, the wise use o
f the mind, and Growth, cannot coexist with negative emotionality, defensiveness
, irrationality, delusions, illusions, or nonsense. €
€
Present egoic impulses for survival, pleasure, and vanity, and long-held, cheris
hed ideas which are unsubstantiated by real experience and logical thought, and
the emotional reactions which arise when either are verifiably and logically cha
llenged or threatened, cause most people to be incapable of sustaining a logical
and verifiable line of consideration within themselves or with another. €They emo
tionally react, and either seek to withdraw from the line of realistic or logica
l thought or discussion, or attempt to unjustifiably discredit the opposing ideas
or person. €The cool and less-personal plane of ideas and facts, is often exchange
d for the heat of anger, irrational dialogue, and irrelevant personal attack. €(Ho
wever, ideas and words that are perceived as a personal attack or judgment of an
other may be relevant, and may indeed be founded on facts, or on realistic and l
ogical thinking, or on Truth, and are, in that case, justified.) €
€
However, the serious seeker is open-minded enough to entertain new and often rad
ical ideas, because all he thinks he knows has not worked so far, and it probabl
y never will. €He is open to a new paradigm, a new framework or body of conceptual
knowledge. €He also uses his mind more deeply than most spiritual-types. €But, as i
s occasionally and correctly stated by academics and intellectuals, being open-m
inded does not imply being so open that the brains fall-out. €And, being deep of t
hought does not mean being so deep that you dig around or beyond the truth. €A new
and radical conceptual body of knowledge is Provided in The Teaching. €It is new
to the seeker because, in principle and practice, it is totally other-than and c
ontrary to all the spiritual teachings he has studied before, and cuts-through s
piritual-correctness with the sword of facts and Truth. €The Teaching is, however,
ancient, because man and God have always been the same, and only one understand
ing, and only one Way of life, can bridge the infinite chasm between the two. €Tha
t which is widely-known and well-received by the masses, is never the one ancien
t Way of Freedom. €The masses are deeply ignorant of God and His Way of Freedom, a
nd do not want to know of Him and His one Path.
€
The conceptual knowledge of The Way of Freedom, including knowledge of the wise
use of the mind, is necessary for a serious seeker to begin attempting to live T
he Way, and to avoid many more years of error. €Conceptual knowledge also satisfie
s the rational part of the mind, by providing the seeker with facts, ideas, and
principles about The Path, and about his participation in it. €He has a conceptual
framework of what to do . €However, do not be detoured by any knowledge, including t
he knowledge of The Way and the mind. €In clinging to the bone of knowledge, you a
re clinging to your self and the rest of the world of form. €All the knowledge pre
sented in The Teaching, including that of the wise use of the mind, is, most ess
entially, a Tool I Create and Use to Lead the serious seeker to the intuitive un
derstanding of The Way of Freedom, which is beyond ideas and language, but while
informing ideas, language, and the follower s actions. €However, unlike conceptual
knowledge, you cannot cling to intuitive understanding; you can only submit to i
t.
€
All the possible human endeavors in the natural life, whether ordinary, religiou
s, or spiritual, require only the most superficial functions of the mind, and de
lve into only the most superficial considerations of the human being, human cult
ure, creation, and God. €People live their entire lives and exclude any deep and o
pen-minded consideration of themselves, society, the world of form, and God. €And,
the masses do not allow nor participate in the Love of God. €Religions are primar
ily about preserving self by surviving death, and spirituality is mainly about f
illing self by being blissful and by being recognized as spiritual. €Industry, sci
ence, and technology satisfy the ongoing need for change and improvement of indi
vidual lives and human culture. €Few people are interested in deeply understanding
themselves and creation, and fewer still seriously seek to Realize the Creator
in Perfect Freedom. €The world is about avoiding death and emptiness, and does not
seek the Greatest Change and Improvement: the Emptiness and Death of self, and
the Incarnation of the Living God.
€
However, for the serious follower, every moment is a moment wherein he is increa
singly submitted to that Grace-Given placeless place of intuitive understanding
within and without. €From that deepest place of human insight and function that fe
w ever know, he increasingly sees and understands his own state, ways, and actio
ns of fear and limitation, which include his actions of clinging and self-fillin
g, in contrast to the Presence of God and His Way of Freedom. €He begins to intuit
ively understand the mind itself, and its relationship to the activities of atte
ntion and the egoic process. €He sees that which is conceptually complex, to be in
tuitively simple. €In spite of the darkness and suffering, he has an intuitive sen
se, beyond My Words, about The Path. €He knows what to do and how to do it, becaus
e he is intuitively participating in The Way of Freedom to which the conceptual
Teaching is always merely pointing. €The facts found in The Teaching can merely po
int to The Way of Freedom, and are not The Way of Freedom, which is lived by Gra
ce and intuitive understanding, and not by knowledge.
€
The Teaching is not The Way, but it shines Light on the darkness, and points to
The Road Home. €It is a Lamp from God, to ignite the fire of understanding that ca
n come only from Him, and that can lead only to Him, and that is finally Realize
d to be Him.

Home
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Preface
Principle 1
Principle 2
Principle 3
Principle 4
Principle 5
Principle 6
Principle 7
Epilogue
Beyond
PDFs
Religion
and
Spirituality
Principle Six:
The Two Distinct and
Opposing Ways of Life
The first part of Foundational Principle Six, considers humanity, and its motiva
tions and actions, from a broader perspective than previously Discussed. €Every pe
rson is seeking, and every person is seeking because of his internal states of l
imitation and suffering. €In the attempt to alleviate the terrible states of limit
ation and suffering, the natural person seeks according to that which I Term the
natural seeking-cycle , while the advanced follower seeks according to the Unnatura
l seeking-cycle . €The natural way, and The Unnatural Way, are distinct and opposing
ways of life, but they share a common, underlying motivation: limitation and su
ffering.
€
In Foundational Principle Six, the reader also understands that followers are of
two major and distinct types: one is natural and primarily feeding from nature
and God, while the other is Unnatural and is typically inviting and allowing the
Perfect Death of self and its ways. €The first type is a phase-one follower, and
he is not an exception. €In fact, all seekers who come to the Incarnation, do not
immediately have the understanding necessary for them to do anything but feed fr
om nature and God. €They may come with mere ideas of Dissolving In God , but they are
actually living, on subtle and gross levels, the exact opposite of the Sacrific
ial, Faithful, and Prayerful life. €When they arrive in My Meeting Room, they may
be thinking of Dissolving In God , while only and actually living the life of self-
feeding, self-protection, and self-reliance. €The rare phase-two follower is livin
g the life to which I am Pointing with My Words, which is the Unnatural seeking-
cycle; while the phase-one follower has not yet been Converted from the natural
way, which is the natural seeking-cycle.
€
In Foundational Principle Six, the reader also learns more about why the overwhe
lming majority of people who stumble upon The Written Teaching of Freedom will m
ightily reject the Living God, and will never become followers of Him. €There are
natural, God-Created reasons why people tend to reject God and His Way, and reli
gion and spirituality play a large role in keeping otherwise sincere seekers fro
m God. €The great majority of humanity will forever remain locked into the natural
seeking-cycle, in the arena of their ordinary, religious, and spiritual lives.
€
Honesty With Oneself Is Indispensable For The Path
On this very day, and in this very moment, what is your life really about? €What i
s your real purpose for living? € What are you really doing on both subtle and gro
ss levels? €Do not consider that which you would merely like to be doing, or that
which you would merely like to be thinking about yourself, but look at that whic
h you are really doing today . €If you have enough objectivity and insight into yo
urself, and if you are honest at least with yourself, then you may admit that yo
ur life is natural, in that your life is only about fear, self-feeding, and self
-protection. € That is your real activity, right now. €You may consider yourself a r
eligious or spiritual person, but you are actually living a natural life, and yo
u are actually using those endeavors to appease the fear, and for self-feeding a
nd self-protection. €You are really trying to placate your fear, and to fulfill on
e or more egoic need, through your religion or spirituality. €And, you live your o
rdinary, daily life only for the same purposes: fear-appeasement, self-feeding,
and self-protection. €And, nothing is wrong with any of it, since that is the natura
l life, and is part of ordinary human functionality. €But, do not make the erroneo
us leap in thinking, by assuming that your life, as it is currently lived, has a
nything whatsoever to do with God, the only Unnatural.
€
However, to admit that you are natural, and are only about fear, self-feeding, a
nd self-protection, in no way indicates that you are a failure, or are unworthy fo
r The Path. €Such ideas and feelings of failure or unworthiness, are merely more t
ricks of egoity to keep you withdrawn and safe from Freedom and Happiness. €You th
ereby also provide yourself with justification for continuing in the natural lif
e: I will not Grow because I am such a failure and am so unworthy, so I might as
well fill myself with all the survival, pleasure, and vanity I can hold. €Since I
am so natural, I might as well have some fun and not put forth any effort for Gr
owth. . €Another common thought is, I am so afraid, miserable, sad, and suffering, su
rely I can never Grow. . €You thereby keep yourself away from Freedom, and keep your
self enamored of nature. €You can always find justification to turn from Freedom,
and back to nature, and these are just two lines of thought among thousands. €The
reader has been struggling with these or similar thoughts at least some of the t
ime while studying this Book. €No matter where you go, there you already are to fe
ed and protect yourself. € €
€
Yet, if your mind and body were already Unnatural, Perfect, Free, and Blissful,
you would not feel a need to Grow. €If your being and life were already a Vehicle
for Incarnation, you would likewise not be reading this Book. € Moreover, to consc
iously realize and admit that you are natural, afraid, selfish, flawed, limited,
suffering, and un-Enlightened, and that your religious, spiritual, and therapeu
tic endeavors are not The Way, is the first step on the Journey towards Freedom.
€Yet, most people do not even know they are suffering, but, instead, think they a
re doing fine . € How are you today? € Oh just fine, thank you. €They are also content w
crumbs of fear-appeasement and self-fulfillment provided by their religious, sp
iritual, and therapeutic practices.
€
For almost every human being, the natural life is sufficient. €Whether that life i
s considered ordinary, religious, or spiritual, it is a natural life of fear-pla
cation, self-feeding, and self-protection. €And, for most, that life is good enoug
h, even though profound suffering knowingly or unknowingly exists within. €
€
Yet, the seeker who is about to become a true follower of the Living God, is not
satisfied with the natural ordinary, religious, or spiritual way of life. €He kno
ws he must undergo a fundamental and radical shift in how he lives, even though
he has no clear idea as to how that will look. €He does not want to merely modify,
adjust, re-shape, and re-package his natural, fearful, selfish ways of limitati
on and suffering. €He knows that religion, spirituality, and therapies can do only
that. €He is starting to have the sense that he must look Beyond himself and the
rest of nature for the Answer. € He is ready to begin truly turning to God, and wi
ll increasingly give himself and his life over Into God. €He does not let the fear
stop him from moving Forward on The Way of Freedom, because the price for resis
tance is that he will not fundamentally and radically Change. €The price of contin
ued fear-appeasement, self-feeding, and self-protection, is always continued lim
itation and suffering. €For him and only a few others, the price is too high. €
€
That leads to one of My Secrets. €Who is making the greater sacrifice: the true fo
llower, or the one who finds The Teaching and then chooses to remain enamored of
the natural life of limitation and suffering? €From one perspective, the follower
who goes on to Realize Self-Dissolving and Incarnation made no Sacrifices in hi
s life, because all he Sacrificed was merely the stuff and ways of limitation an
d suffering. €His life does not seem to be one of Sacrifice, when considering the
outcome is the Realization and Incarnation of God Himself. €Think about it for a m
oment: is it better to hold to the stuff and ways of limitation, darkness, and s
uffering, or is it better to invite and allow the Incarnation of Freedom, Light,
and Bliss? €Does the question and choice really require much thought? €Do you reall
y need to go through a belabored decision-making process? €On the other hand, the
person who discovers My one Way of Freedom and then rejects It, is sacrificing G
od Himself in favor of continued limitation, darkness, and suffering. €Again, and
as irrational as it seems, that is indeed good enough for almost all people. €Almo
st every person who stumbles upon My Written Teaching will choose to reject It,
and will continue turning to nature, and will continue giving himself over to th
e nature into which he is already completely sacrificed. €That which is common is
indeed common. €Which choice will you make? € €
€
Freedom is your greatest threat, but is also the greatest and only Fulfillment.
€
The Natural Seeking-cycle, and The Unnatural Seeking-cycle
Nature is not static, but has an underlying impulse, and has motion and activity
arising from that impulse. €Nature s impulse is the preservation and procreation of
form. €Nature s processes and actions arise from that impulse, and fulfill that imp
ulse. €God Designs nature to work that way. €The human being is a part of God s creati
on, and is no exception to the impulse and actions of nature. €He is compelled to
preserve his individuality and form through the many ways of self-feeding, and t
o procreate his individuality and form through sex. €The human is compelled to see
k the preservation and procreation of his individuality and form. €In general, he
is always compelled to seek. €His general yet subtle impulse to seek, manifests in
 the subtle and gross actions of seeking. €
€
The natural human impulse to seek, is typically carried-out on both subtle and g
ross levels of action, and within and without. €Life is action, and, for the human
, his sheer impulse to seek manifests in the general, continual, and subtle and
gross actions which are most essentially that of seeking. €The human is a part of
nature, and he must always be in motion, at least on subtle levels. €His motion is
always that of seeking.
€
Seeking is an impulse which arises from the ego itself, and is for the purpose o
f self-feeding. €That impulse gives-rise to the actions of seeking on both subtle
and gross levels. €The specific actions of seeking are the continual actions of at
tention, mind, and desire. €The actions of seeking are the subtle clinging-actions
of attention, and the guidance of the egoically-controlled mind, and the subtle
and gross actions involved in fulfilling the clinging, taking, and implosion of
the desire-cycle.
€
We know that, generally speaking, people are always seeking the preservation and
procreation of form. €But, what exactly are people always seeking in order to ful
fill that general, natural impetus? € They are, more specifically, always seeking
a change or improvement in their current experience. €They must be always doing an
d experiencing that which they consider different , or that which they consider
better . €And why are they always seeking a change or improvement in their current
experience; why must they be always seeking that which is different or better t
han the current experience? €Because their current experience is the state of limi
tation , as well as the state and qualities of suffering . €Following is an explan
ation.
€
The individual is the state of limitation. €His most core-level experience is his
state of limitation. €The cramped state of limitation causes an individual to be a
lways seeking an experience which is different or better than the small, cramped sta
te of limitation. €But, what kind of experience is different or better than the state
of limitation? € The only experience which is different or better than the small, cram
ped state of limitation, is the experience of that which is currently beyond his
small, cramped state of limitation. €The small, cramped state of limitation cause
s an individual to be always seeking an experience which is beyond him. €His core-
level state of limitation is always compelling him to experience that which is c
urrently beyond his small, cramped state of limitation. €The only experience which
feels different or better than the state of limitation, is that which is curren
tly beyond the limitation. €Said another way, regarding the state of limitation, a
different or better experience is the experience of that which is beyond the limita
tion: different or better equals beyond. €Additionally, his state of limitation is als
o always compelling him to experience that which is beyond the current experienc
e of all the limited, non-self objects within and without - such as the body, ot
her people, and prized possessions - in which he is mightily invested and with w
hich he is, therefore, identified. €Because of the cramped state of limitation tha
t he is , and because of his identification with many non-self objects within an
d without, he wants to experience any thing which is beyond himself, and which i
s beyond the other people and objects with which he is identified. € Therefore, he
seeks to experience that which is different or better than his core-level state of
limitation. €He also seeks to experience that which is different or better than all th
e non-self limited forms in which he invested and with which he is identified. €Th
e way to do both, is to experience that which is beyond self, and to experience
that which is beyond the forms which are not-self but with which he is identifie
d. €He seeks a change or improvement of his limitation experience, by seeking that
which is beyond the limitation. €(To be accurate about the term experience in this
context, an experiencer is always separate from that other which is being experien
ced. €Since the person is the state of limitation, we cannot say that he is experi
encing his state of limitation. €He is the state of limitation, and is not experie
ncing his core-level state of limitation. €However, experience is the closest term a
vailable for use in this topic. €The eye lives its entire life, and never sees or
experiences itself directly. €And so it is with the core-level state of individual
ity: you never see or experience your core-level self; you can merely be your co
re-level self, and you always effortlessly are your core-level self, the ego. €You
cannot stand-back from, or get away from, the core-level state of you, which is
the separate consciousness or ego.) €
€
In addition to the state of limitation , the individual also has the qualities o
f suffering . €His core-level state of egoity or individuality is suffering, and t
he secondary layer of self-energy which pervades and surrounds his mind and body
has the qualities of suffering. €Like the state of limitation, the feelings of su
ffering also cause him to seek. €His state of limitation causes him to seek a chan
ge or improvement of experience, but the feelings of suffering have a similar ef
fect. €The feelings of suffering compel him to be always seeking experiences which
are different or better than the current feeling-qualities of suffering. €But, what k
ind of experience is different or better than the current feeling-qualities of suffe
ring? € The only experience which is different or better than the current feeling-qual
ities of suffering, is an experience of that which is currently other-than the c
urrent experience of suffering. €His feelings of suffering cause him to be always
seeking an experience which is other-than his current feelings of suffering. €In o
ther words, his state and qualities of suffering are always compelling him to ha
ve an experience which is other-than his present experience of suffering. €And, th
e only experience which feels different or better than the suffering, is that wh
ich is currently other-than the present feelings of suffering. €Said another way,
regarding the feelings of suffering, a different or better experience is the experie
nce of that which is simply other-than the current experience: different or better e
quals other-than. € Therefore, he seeks to experience that which is different or bett
er than his state and qualities of suffering. €The individual seeks a different or bet
ter experience; and that new experience does not have to be Absolute Bliss, just d
ifferent or better . €He seeks a change or improvement of his suffering experience, by
seeking that which is other-than his current experience.
€
Seeking a change or improvement of the constrictive-limitation-state, is to be s
eeking a different or better experience, which is to be seeking that which is beyond
the current limitation-diameter. €And, seeking a change or improvement of the suf
fering-feeling-state, is to also be seeking a different or better experience, which
is to be seeking an experiential feeling-state which is other-than the current o
ne of suffering. €Or, both activities can be engaged for the purpose of merely fin
ding distraction from either limitation or suffering.
€
Following is a summary of the key points which have been discussed thus far in t
his section on the natural and Unnatural seeking-cycles:
1.€€€€Nature s impulse is the preservation and procreation of form.
2.€€€€Nature s impulse manifests in the human as the impulse and actions of seeking.
3.€€€€People are always seeking to preserve and procreate their form.
4.€€€€To preserve and procreate their form, people are always seeking self-feeding.
5.€€€€To feed self, people are always seeking a change or improvement of experience.
6.€€€€A change or improvement of experience, is a different or better experience.
7.€€€€To change or improve the experience of the state of limitation , to have an experi
ence which is different or better than the state of limitation, people are always se
eking an experience which is beyond the state of limitation.
8.€€€€To change or improve the experience of the feeling of suffering , to have an exper
ience which is different or better than the feeling of suffering, people are always
seeking an experience which is other-than the current feeling-qualities of suffe
ring.
9.€€€€Seeking an experience which is beyond the limitation, or other-than the suffering,
can also be used as a mere distraction from either limitation or suffering.
€
So, limitation and suffering keep you in motion, always seeking that which is be
yond your limitation-state, and which is other-than your current feeling-qualiti
es. € People are always seeking that which is beyond them, and that which is other
-than them. €However, as soon as one has a new experience of that which is beyond
the state of limitation , that new experience immediately becomes old and famili
ar, because it has been pulled-in and incorporated into the limited mind, by the
processes of investment and identification. €In other words, that new experience
becomes a part of your mind, and thus a part of your current secondary sense of
limitation. €It is no longer new and beyond you, and the very process of reaching-
out to that which is beyond you no longer offers a sense of relief, both because
you have incorporated that other into your sense of limitation. €Also, when peopl
e have a new experience which at first seems to be other-than the current feelin
g-experience of suffering , they are actually trading one experience of sufferin
g for another experience of suffering. €The very process of experience is sufferin
g, and so are the qualities one assumes from that other during the process of expe
rience. €So, limitation and suffering are never alleviated, but are actually incre
ased.
€
The above paragraph also begins to explain why people must be always seeking a n
ew experience of that which is beyond them. €As soon as they have assumed and inco
rporated into their minds that which was beyond the mind-state of limitation, th
ey are immediately back to where they started, with the now-old and now-familiar
experience of limitation, and are not pulled beyond, or distracted from, that c
ore-level state of limitation. €That which was beyond the core-level state of limi
tation, that which was different or better , is now part of the mind-state of limitat
ion, and is intermingled with the clinging and imploding secondary layer of self
-energy. €So, the seeking for yet another that which is beyond oneself, must begin a
gain. €(You can never assume any form into the ego itself; the ego is the core-lev
el state of limitation, and is not mind. €However, only the qualities of an other ca
n be assumed into the ego, and only by the actions of attention and mind, becaus
e the ego is part of the physical brain and nervous system. €All assumption of an o
ther occurs in the subtle mind-state of limitation, and in the secondary layer of
self-energy. €The ego is merely a static state and impulse, and is without action
including the action of assumption.)
€
That paragraph also begins to explain why people must be always seeking a new ex
perience of that which is other-than the current state and experience of sufferi
ng. €As soon as they have assumed and incorporated into themselves that new experi
ence which seemed other-than the old and familiar experience of primary and seco
ndary suffering, they are immediately back to where they started, with the now-o
ld and now-familiar experience of suffering, and are not having a new experience
which seems other-than one s own suffering, or are no longer distracted from the
prior suffering. €The new experience, that which was different or better , was assumed
into the mind and being, and thus became part of the old experience of the selfh
ood. €The different or newest experience did not work to bring Absolute and Permanent
Freedom and Happiness, just as the previous one did not work. €The very process of
experience ruins its own promises. €Yet, people keep engaging and re-engaging the
natural seeking-cycle, even though it does not work. €Because of ignorance of God s
Way of Freedom, they cannot stop the addiction-cycle of self-feeding. €They have
no choice.
€
Moreover, perfect distraction from the state of limitation and the feelings of s
uffering is never achieved, for the same reasons as Discussed in the above two p
aragraphs. €God s Way of Freedom is the only Answer to the natural life, whether tha
t natural life is ordinary, religious, or spiritual. €(A little more about distrac
tion is Explained shortly.)
€
The reader now also understands why there is continual dissatisfaction in the na
tural life. €Seeking and having experiences which are beyond the current mind-stat
e of limitation, and seeking experiences which are other-than the current feelin
g-state of suffering, never work to completely and forever alleviate the awful s
tate of limitation and suffering, and never work to perfectly distract. €Seeking di
fferent or better experiences never cause Absolute Freedom and Bliss. € Different or n
xperiences never completely and forever change or improve the state of limitatio
n and suffering. €So, for any sane natural person, there is a continual cycle of d
iscontent, vexation, seeking, getting, experiencing, and self-feeding.
€
The cycle of dissatisfaction, seeking, getting, experiencing, and self-feeding,
never completely and forever alleviates the awful state of limitation and suffer
ing. €Yet, without knowledge of the only Alternative, people have no choice but to
continue engaging the natural seeking-cycle, even though it never works to comp
letely and forever stop the suffering, and to bring Absolute and Permanent Freed
om and Happiness. €(Unfortunately, some people come to the point of welcoming phys
ical death or even suicide, because they see it as the only option to the never-
ending, barren road of internal torment. €They do not know of Me and My Way.)
€
So, people spend their entire lives dissatisfied, and seeking natural things of
form, which are currently beyond their current state of limitation , and which a
re currently other-than their current state and qualities of suffering . €They are
locked onto the always-turning treadmill of dissatisfaction and seeking, and th
at is the essence of the natural life. €They are always dissatisfied, always seeki
ng, always finding, always experiencing, and always being compelled by the dissa
tisfaction inherent within limitation and suffering to begin seeking again. €They
are dissatisfied again, seek again, find again, experience again, and then are a
gain dissatisfied and compelled to seek that which is beyond and other-than; ad
infinitum, until death ends it all. € This never-ending cycle of dissatisfaction,
seeking, finding, experiencing, and again being compelled by dissatisfaction to
seek, is that which I Term the natural seeking-cycle . €The natural seeking-cycle is
ongoing, in every moment of the natural life.
€
The arena for the natural seeking-cycle is the ordinary, religious, and spiritua
l ways of living. €All three are natural ways of life, and are used for self-feedi
ng, and have nothing to do with God s Way of Freedom. €A vast supply of different or be
tter natural-thats on which to feed, are found in all three communities. €However,
the ordinary life is also the arena for the quiet Unfolding of the Extraordinary
, Unnatural life.
€
The masses never understand that Perfect Relief from the cramped, dark state of
limitation, is never Realized by living according to the natural seeking cycle. €P
erfect Relief from the cramped sense of limitation is not by seeking different or b
etter experiences which are currently beyond the limitation, and not by the subse
quent self-feeding, but is only in the Dissolving of the very primary state of l
imitation. €Merely changing or improving the limitation simply modifies the limita
tion, and does nothing to end the limitation. €Perfect Relief from limitation is o
nly in the Death of limitation. €And, you can do nothing of effort to Dissolve and
be Relieved of the limitation that you are: it is by Grace. €However, you can pas
sionately yet effortlessly submit to that Grace, through Sacrifice, Faith, and P
rayer.
€
The masses also never understand that Perfect Fulfillment and Absolute Happiness
are never Realized by seeking different or better experiences which are other-than
the current experience of suffering. €Perfect Bliss Exists only when the very sour
ce of the impulse and actions of experience has Dissolved , which is the very pr
imary state of limitation and suffering. €No change or improvement in experience w
ill make you Blissful, because the very process of experience is limitation and
suffering. €Bliss Exists only when the source of suffering and experience is Dead.
€And, you can do nothing of effort to Dissolve yourself, the ego, and to be Perfe
ctly and Forever Blissful: it is by Grace. €However, you can passionately yet effo
rtlessly submit to that Grace, through Sacrifice, Faith, and Prayer.
€
The masses also never understand that the mind can never be perfectly distracted
from the state of limitation and from the current experience of suffering, by s
eeking that which is beyond the limitation, and that which is other-than the cur
rent experience. €In fact, the mind can never be perfectly distracted through any
means. € Natural distraction is the attempt to avoid the current state and experie
nce, by the attempt to completely displace the attention and mind onto an other , a
nd to become completely identified with that other. €The mind can only Realize Fre
edom, and, for our purposes, we can call Freedom Perfect Distraction . €Perfect Freed
om or Distraction is not in avoiding the current state and experience, and is no
t in the displacement of the attention and mind onto an other , and is not in becom
ing identified with that other , but is only in the Death of that which is compelli
ng the need to be distracted, which is the very primary state of limitation and
suffering. €And, you can do nothing of effort to Dissolve In and As Freedom: it is
by Grace. €However, you can passionately yet effortlessly submit to that Grace, t
hrough Sacrifice, Faith, and Prayer.
€
The reason the natural seeking-cycle never ends for the masses, is because they
have no understanding of The Way of Freedom. €Only God and His Path of Freedom can
Interrupt the natural life, and Break the natural seeking-cycle. €The masses are
locked onto the treadmill of natural seeking, which is the natural life of cling
ing, implosion, experience, self-feeding, and self-fulfillment. €They do not see t
hat the natural life of seeking, clinging, implosion, self-feeding, and self-ful
fillment only increases limitation and suffering, and does not decrease them. €Lim
itation and suffering compel a person to seek a remedy to limitation and sufferi
ng, yet the limitation and suffering are only increased by using the natural mea
ns of seeking that remedy, which are clinging, implosion, experience, and self-f
eeding. €To attempt to fix the limitation and suffering by changing and improving
their experience, merely applies more limitation and suffering to them, which is
to increase them, whereas the only Solution is in the Dissolving of them. €The ma
sses have no such insight into egoity because they are Given no insight, and the
y are Given no insight because they want no insight. €They are identified with the
natural life of egoity and its natural seeking-cycle, and want nothing more in
spite of the hell. €The following diagram illustrates the never-ending, repeating
actions of the natural seeking-cycle:
€
€
The masses are always locked-into the natural seeking-cycle, and give no thought
to any other way of life. €However, a small percentage of people will at least qu
estion the natural life of seeking natural-thats, which is the life of unsuccess
fully seeking to find perfect fulfillment through clinging, implosion, taking, e
xperience, and self-feeding. €Those few have also begun to see that, no matter how
many natural-thats they have or experience, they will never be perfectly and fo
rever fulfilled or happy. €They have begun to question what they are doing, and th
e fact that they repeat it year-after-year with no different or better results. €B
ut, very, very, very few of those who do begin to question the natural life, eve
r come to know of the only Alternative. €Incarnation is a Rare Occurrence in natur
e, and is never sought or well-received by the masses.
€
The human must always be seeking and in motion. €Limitation and suffering keep you
searching and in motion. €The only Alternative to the natural seeking-cycle, is t
hat which I Term the Unnatural seeking-cycle . €It is the life of the true and advanc
ing follower. €His mind, attention, self-energy, and body are, in every moment, br
eaking the chains of bondage to form, by Faithfully and Prayerfully Sacrificing
the fetters of clinging, implosion, taking, experience, self-feeding, self-fulfi
llment, and self-will. €He is giving-up his clinging to all things of form within
and without, including himself, his mind, his body, and all externals. €He is also
giving-up his attempts to cling to God and to experience Him. €It is indeed a ver
y radical life, but it is lived quietly and without fanfare in the context of hi
s ordinary but simple daily life.
€
However, remember, there is nothing wrong with the natural seeking-cycle, and, in
fact, it is good and appropriate for the masses. €The impulse to seek change and i
mprovement of experience, the impulse to seek that which is different or better , is
part of becoming ordinarily-functional, and is responsible for all the changes a
nd improvements which normal, productive people create every day for themselves
and for the society in which they live. €Without the individual s dissatisfaction, w
hich is his core-level, uncomfortable state of limitation and suffering, a perso
n would not improve himself and his life even on the ordinary level, and all bod
ies of human knowledge and technology would never progress, and the human family
would not advance in its collective standard of living and civilization. €
€
Moreover, and this is very important for our discussion, without the continual i
mpulse to seek change and improvement of experience, no one would eventually see
k God. €This is true for two reasons. €First, without continual self-feeding, and wi
thout trying much that nature has to offer, people would never learn the Great L
esson of life, which is that nature and its way will not bring Perfect Freedom a
nd Happiness. €And, second, the very same suffering-based impulse to seek change a
nd improvement of experience in the natural life, is the same suffering-based im
pulse which compels the follower to seek God, even at the cost of his own indivi
duality. €The only difference is that he is not trying to get, experience, and cli
ng to God, which was his action relative to the many natural-thats he once sough
t. €If an individual could be Perfectly and Always Blissful (which is not actually
possible), he would do nothing, and would seek nothing, and would change or imp
rove nothing within or without (including himself), and would care about no one,
and would just sit around staring into space and being a Perfectly Blissful ind
ividual. €He would be the absolute epitome of narcissism. €(Do you find yourself lik
ing the idea of being a Perfectly Blissful individual?)
€
The impulse to seek that which is beyond the state of limitation, and that which
is other-than the current feeling-state of suffering. manifests in seeking vari
ous changes and improvements within and without. €All seeking for that which is be
yond, and all seeking for that which is other-than, manifests in the seeking of
various changes and improvements. €Changes and improvements are sought in the life
circumstances, relations, or profession, or in the many possible changes and im
provements to the feeling-state, the mind, and other aspects of the within. €The s
ane human is always seeking that which is different or better in most areas of life
within and without.
€
God is The Ultimate That which is Beyond and Other-Than the state of limitation
and suffering. €And, God-Realization is The Ultimate Change and Improvement. €Selfle
ss Freedom and Bliss is indeed The Ultimate Change and Improvement, is indeed Th
e Ultimate Different and Better , but is not a change or improvement of the individua
l, and is not a change or improvement of his experience, but requires the very D
issolving of the individual and his ways, which is also the Dissolving of the ve
ry source of the processes of clinging and experience. €
€
So, for the advancing follower, the seeking of God is not the seeking for a chan
ge or improvement in him, and is not the seeking for a different or better experienc
e. €You can try to use God to change and improve you, and you can try to cling to
the Formless God, but you will not be successful. €Your efforts to use Him and cli
ng to Him will only increase your secondary limitation and suffering. €However, yo
u can experience His Presence, and feed on Him, but, the very process of experie
nce always increases secondary limitation and suffering, regardless of that to w
hich it is relative. €The process of experience, even the experience of God, is al
ways, most essentially, a clamping-down and clinging to yourself, and to your ow
n mind and body. €The subtle processes of clinging and experience are essentially
the same: they are both, most essentially, a clinging to the selfhood (self, min
d, and body), and, secondarily, a clinging to an other . €
€
The Unnatural seeking-cycle is the life of the follower who is advancing Beyond
the single but powerful implosive and clinging dynamic of self-attention, desire
, self-feeding, and self-reliance. €This dynamic is the clinging, pulling-in, and
implosion of the secondary layer of self-energy, and it is that dynamic which cl
oses the mind and body to God. €Such a rare follower is not continually creating m
ore secondary limitation and suffering, but is typically in the effortless proce
ss of Faithfully and Sacrificially letting it go as it arises. €He is functioning
and responsible in the world, and is not withdrawn from the world, but is increa
singly not of the world. €His is a simple life. €He is on his Way to Freedom.
€
The Unnatural seeking-cycle is merely another perspective of God s one Way of Free
dom, but it serves to illustrate how the moment-to-moment living of The Path is
more cyclical and repetitious, than it is linear. € In general, the repetition or
cycle of The Path, is a tendency to err, and then a turning to God in effortless
understanding and in effortless and more-Lawful subtle and gross actions. €Yet, t
he cyclical nature of The Path is not merely a repetition of events, but, within
those repeating events, is an ever-deepening of both understanding and freedom.
€
The moment-to-moment cyclical nature of The Path is based on two fundamental pri
nciples: first, the tendency to repeatedly make the same errors of clinging, exp
erience, implosion, withdrawal, self-feeding, self-protection, and self-reliance
; and, the second principle is, the Grace-Given conceptual and intuitive underst
anding and living of The Way of Freedom. €The Path is a repetitious cycle or war b
etween the tendencies of egoity, and the Lead and Way of God. €
€
The moment-to-moment cyclical or repeating nature of The Path is also like the c
ycle of breathing, with the inhale being the error of egoity, and the exhale bei
ng The Way of Freedom. €The advanced follower is typically living in the placeless
place of intuitive understanding, and, from there, he is observing the war betw
een his tendency to inhale, and the Lead to exhale; he chooses God s Way, either b
efore, during, or after his conscious error. €
€
However, Growth is the Increasing of God and His Way Through a being and life. €So
, the Unnatural seeking-cycle is a cycle or repetition of events which are alway
s allowing greater-and-greater freedom for the individual: there is an ever-decr
easing tendency to inhale, and an ever-increasing confirmation in the exhale of
greater freedom. €Over the many years of The Path, God is always in the Process of
Winning the war, by gradually Defeating and Killing the forces of egoity. €God is
always Claiming more-and-more territory in the follower s mind, being, and life.
€
On the other hand, no war is occurring in the natural life, but the natural life
is still a cycle or repetition of events. €The natural seeking-cycle is a repeati
ng of actions, but those actions do not lead to greater freedom. €They only increa
se limitation and suffering. €The natural seeking-cycle ever-increases one s confirm
ation in the life of inhale, or that of clinging, experience, implosion, withdra
wal, self-feeding, self-protection, and self-reliance. €Therefore, as the years of
the natural life go by, the secondary layer of self-energy is always becoming m
ore-and-more imploded, thick, tense, and disturbed. €The mind of the natural perso
n is always getting smaller, darker, more narcissistic, more selfish, more self-
feeding, more self-protective, and more doubtful. €The natural seeking-cycle is an
ever-tightening clamping-down on oneself, and an ever-more-powerful closing-off
of oneself.
€
The Unnatural seeking-cycle is God s Way of Freedom. €Only The Unnatural seeking-cyc
le can Interrupt and Break the natural seeking-cycle. €
€
Now, we can discuss more of the specifics of the Unnatural seeking-cycle, beginn
ing at phase one. €The Unnatural seeking-cycle is the life of the advanced followe
r. €Like the solely natural person, he too is driven by limitation and suffering t
o seek and act to experience that which is a change or improvement of experience
, that which is different or better . €Yet, unlike the ordinary, religious, and spiritu
al masses, he is truly seeking God, and his resulting seeking and actions are ac
cording to The Way of Freedom. €The Way includes the war between his tendency for
self-feeding and self-reliance on one side, and his understanding of The Way on
the other side. €
€
Like the masses, the follower is always compelled to seek a change and improveme
nt of his experience, by seeking that which is beyond the limitation of him, and
by seeking an experience which is other-than his current experience of sufferin
g. €That is his natural, inherent, and appropriate tendency, just as all other hea
lthy human beings. € The masses seek, and the follower also seeks, but the three m
ain differences between him and the masses, are What he seeks, and Why he seeks,
and How he seeks. €The What he is seeking is opposite to the masses, because he is
truly seeking God, and not more of nature like the ordinary, religious, and spir
itual masses. €And, Why he seeks is opposite, because he is not seeking God in order
to experience and self-feed, but to Dissolve in Freedom and Bliss. €Finally, How he
is seeking is opposite, because he is not seeking God through clinging and self
-reliance, but through profound Faith, Sacrifice, and Prayer. € Also, his natural
compulsion to seek, and the fact that he knows nature s way will never suffice, co
mpel him to endure the many years and great travail of self-starvation, on his W
ay to Realization and Freedom. €
€
He has fully lived, and has fully indulged in, the natural life. €He has thereby c
onceptually and intuitively learned, from his own experience and his Grace-Given
insight, that absolutely nothing of nature within or without can Perfectly Fulf
ill him. €He has learned that nothing of nature can offer him Perfect Relief from
his state of limitation, nor can it grant him Perfect Happiness, nor can it crea
te Perfect Distraction from either his limitation or his suffering. €And, he has l
earned that he cannot Realize God by his own ideas and efforts. €However, having l
earned all that, he is still, by nature, tending to seek personal experiences, a
nd is still tending to be self-reliant: he is still inclined to cling, implode,
withdraw, and self-feed, and is still inclined to be self-willed. €But, he typical
ly makes the choice to turn to God, and to continue to seek Him, and according t
o His Way and not the ego s way. €If he does err and over-indulge in nature, the add
ed suffering will remind him of that which he learned but temporarily forgot or
ignored, which is that nature cannot Fulfill, and that the very processes of cli
nging and experience only increase limitation and suffering. €However, if he schem
es and efforts to avoid experience, he is reminded that any withdrawal from expe
rience is also clinging, and also only increases limitation and suffering: he is
merely increasing the clinging to himself and to that other to which he is averse
.
€
In the Unnatural seeking-cycle, the follower is still seeking that which is beyo
nd and other-than him, and is, therefore, still seeking change and improvement. €B
ut, he is seeking God , and not any thing or any experience of nature, and is no
t seeking to change or improve any thing of nature within or without. €(But, he do
es not avoid necessary changes and improvements to the ordinary life within or w
ithout.) € God is the only Unnatural, and there is nothing more Beyond and Other-T
han the follower than God. €God is certainly Beyond the follower, and is more beyon
d him than anything of nature or form. €God is Infinite in size and Never-Ending in di
stance , while the follower is finite in size. €In fact, if the follower were to see
k anything but God, he would be seeking that which is finite. €God is also complet
ely Other-Than the follower. €God is Infinite, Eternal, Supreme Intelligence, Supr
eme Power, Absolute Bliss, and Formless. €God is the Creator and Sustainer of the
infinite universe of space and form. €None of the aforementioned descriptors apply
to the follower, therefore God is certainly completely Other-Than the follower.
€God is completely Beyond and Other-Than the follower, but, paradoxically, the re
lationship to God is the most intimate relationship possible. €And, God-Realizatio
n is the Ultimate Change and Improvement , but is not a Change or Improvement of
him, the individual, and is not a change or improvement of his experience. €(Afte
r Ego-Death and Incarnation, the Mind and Body are certainly Changed and Improve
d to say the least, but the individual who was seeking the Great Change and Impr
ovement Dissolves in the Process. €Also, i n Realization, God is not an experience
, but is the Core-Level State. €In True Realization, no one remains to stand-back
from God in order to experience Him. )
€
We can say that the things of nature are completely beyond the follower, just by
virtue of being outside or beyond the confines of his island of separate consci
ousness. €However, the things of nature are not completely other-than the follower
, because he shares many of the same qualities, attributes, and functions with t
he myriad of animate and inanimate forms and processes of nature. €Only God is com
pletely Beyond and Other-Than the follower.
€
The advancing follower, with all his heart and mind, wants to Realize God above
all else. €One of the many ways God Responds to the follower s Prayer, is by continu
ally Granting conceptual and intuitive understanding of how to live The Way of F
reedom. €The Written and Spoken Teaching is a Tool God Uses to Give the follower a
conceptual framework of how to live The Way. €And, God also Grants an intuitive u
nderstanding of how to live Sacrificially, Faithfully, and Prayerfully on both s
ubtle and gross levels. €God Gives that intuitive understanding directly to the fo
llower s heart and mind without any Medium, and Gives it to his heart and mind thr
ough the Medium of the conceptual Teaching.
€
The follower is being driven to seek by his state of limitation and suffering. €He
knows that nature s way cannot Fulfill him, and that nothing of nature can Fulfil
l him, and he is typically not seeking different or better experiences of nature, ju
st for the sake of having different or better experiences. €Neither is he avoiding exp
erience, and is also not avoiding necessary changes and improvements, in order t
o protect his Spirituality or for any other reason. €However, he is still driven to
seek that which is beyond and other-than him. €But, he knows that seeking more of
nature will not work to Fulfill him, and is not The Way. €Therefore, he is typical
ly seeking God, the only Unnatural-That, and which is completely Beyond him and
completely Other-Than him, and is the Great Change and Improvement. €He has also b
een Given an uncommon conceptual and intuitive understanding. €He intuitively sees
, on the subtlest levels of self-energy and perception, the striking contrasts b
etween his way of clinging, implosion, withdrawal, experience, self-feeding, sch
eming, and self-effort, and God s Way of Freedom. €He knows from experience that My
Way is far, far better. €
€
He sees how self-energy, and its actions of clinging, implosion, experience, sel
f-feeding, scheming, and self-effort, are nothing but limitation and suffering f
rom beginning to end. € Moreover, and this is vitally important, he sees how he ca
nnot approach God using the natural way of seeking. €He sees that to approach God
more-Lawfully, he must continually Sacrifice all clinging and the very process o
f experience, and that includes his tendency to try to cling to God, and to expe
rience Him, and to be a God-Realized individual . €He intuitively sees that to try to
cling to God, and to experience Him and feed on Him, and to use Him for persona
l advancement, is no more than an attempt to apply the natural seeking-cycle to
God. €He knows he will merely increase his limitation and suffering by trying to c
ling, experience, and feed on God. €He sees that his passionate and effortless tas
k is to Faithfully Sacrifice all his self-energy, and all his subtle and gross a
ctions of clinging, implosion, withdrawal, experience, and self-feeding. €His Sacr
ifice is relative to the whole of nature within and without, and is even relativ
e to God within and without. €But, his greatest clinging, and which is at the root
of all other clinging, is the clinging to himself. €He knows that The Path is not
about him getting God and experiencing God, and is not about him becoming a Spi
ritual individual, but is about him Dissolving In God, and ceasing to exist as a
n individual while the body yet lives. €He sees that, instead of clamping-down on
himself and God, and thereby further closing himself off from God, he must compl
etely open himself to God, and let God Have His Way with him, which will eventua
lly result in the Perfect Death of self and its ways. €The mind, body, and entire
life are to become a Vehicle for God, rather than continuing to be a vehicle for
 himself and the rest of nature. €He is not seeking nature, but is seeking God. €And
, he is not seeking God according to nature s way, but is seeking Him according to
the only Unnatural Way.
€
His attention, self-attention, and entire egoic process are battling in every mo
ment to powerfully re-assert themselves. €He is always tending to cling to nature
and to God using attention and desire, and he is always tending to implode, with
draw, experience, and self-feed. €But, he has an understanding of The Way of Freed
om, of which he is conscious the moment he re-turns to God. €He realizes it is a s
tark Path for egoity, but he also knows at its conclusion awaits a Glorious Dest
iny of Freedom and Bliss. €He does not even consider turning back to nature when i
t tempts him with its empty promises. €He hears nature s voice, but pays no attentio
n. €My Thunderous Silence Overshadows nature s last desperate cries for survival. €He
does not want nature s meager offering of a temporary filling-up, stimulation, or
distraction. €He knows it only too well. €Equally important, he also forgoes his ten
dency to feed on God. € He is seeking God, but he is not seeking an experience of
God. €Unlike most followers, he is completely willing to pay the price, today and
not at a later date. €That price is to become an empty vessel, free of clinging, i
mplosion, withdrawal, self-feeding, and self-reliance, and thereby fit for God,
and fit for nothing but God. €
€
Part of the price he is very willing to pay to become an empty vessel, is to con
tinually give-up his natural tendency for mental scheming and self-effort, which
is self-will. €Self-will can be viewed as self-reliance. €He is always naturally te
nding to look back to himself, for his own ideas, preferences, and schemes about
how to Grow and Realize God. €If he seriously and for a time considers those idea
s, preferences, and schemes, he is also for that time forgetting the fact that R
eal Growth and True Realization are only by Grace. €He has temporarily fallen into
the trap of mental scheming, or trying to figure-out The Path for himself, or t
rying to help God do His Work , and planning how to act accordingly so that he can
Realize God. €Then, when his own ideas, preferences, schemes, and plans do arise r
elative to Growth and Realizing God, he will then also tend to carry-out those p
lanned actions , on subtle and gross levels, and according to those ideas, prefe
rences, schemes, and plans. €He will engage various forms of self-devised and self
-efforting actions, and will thereby strengthen his actions of clinging (to both
nature and God within and without), implosion, withdrawal, experience, self-fee
ding, and self-will or self-reliance. €Therefore, living from his deeper intuitive
understanding of The Way of Freedom, he is continually vigilant to effortlessly
relax his always-present tendency to scheme and plan regarding Growth and Reali
zation. €But, if he unconsciously succumbs to scheming and planning, and if his sc
heming leads to self-efforting actions before he is conscious of either, then, a
s soon as he is aware, he effortlessly unwinds, lets-go, and relaxes both the sc
heming and the self-efforting actions. €To force the unwinding, letting-go, and re
laxation to happen quicker or in a certain way, is the opposite of unwinding, le
tting-go, and relaxation, and is to, in fact, further reinforce scheming and sel
f-effort. €The unwinding will take as long as it takes, and will happen how it hap
pens. €Then, he does not look back and beat himself up for erring, but continues loo
king Forward, and returns to living from his Grace-Given placeless place of intu
itive understanding. €Mistakes are in the past: learn from them, and be Moved on,
without guilt, self-pity, or self-loathing. €You are always making many specific er
rors of limiting and suffering actions, at least on subtle levels, but most error
is unconscious to you. €You are always fearing and clinging, at least to some deg
ree. €Followers seem to get upset by only the few errors of which they are conscio
us, forgetting that far more egoity is active than the stuff they consciously no
tice. € Without withdrawing, leave yourself alone, leave the rest of nature alone,
and leave God alone and let Him Do His Work. €
€
Then, after erring and forgetting God, the follower consciously re-turns to the
life of Grace. €But, that was his life all along. €God was always There, even in the
moments of his conscious and powerful error. €I never Left him, but he was too bu
sy with himself to remember or notice. €Did the follower jolt himself into conscio
usness during his moment of unconscious error? €Did the follower remember his intu
itive understanding by his own will? €Did that placeless place of intuitive unders
tanding vanish while he was erring? €Did he then re-create the intuitive understan
ding after recognizing he was in error?
€
But, a broader question can be considered: During or after conscious error, does
the follower re-turn to God, or does God re-Turn the follower to Him? €If the fol
lower is deeply sincere and passionate about Growth, and if he is not wavering i
n the land of uncertainty about his desire for Growth, and if he is deeply, and
without conscious compromise, attempting to live the life of profound Sacrifice,
Faith, and Prayer, and if he is under Grace, then God will never Forsake him, e
ven during moments of his gravest but unintentional error. €Such a follower is alw
ays communicating to God whether or not he knows it, and God is always Respondin
g. €Provided the above attributes describe the follower, not only will God never F
orsake him, but God will Correct his conscious and unconscious errors, by re-Tur
ning him to God and His Way, or by Removing and Replacing the error before it pe
rcolates to the surface, or by merely Adjusting that which needs Changing but no
t Removal. €In spite of his tendency for continual conscious and unconscious error
, such a follower is always in the process of giving and re-giving himself compl
etely to God, and God is always in the Process of Accepting his gift, by always
Making more room for none other than Himself and His Way.
€
Even though God is In-Charge of Growth and Realization, the follower must become
responsible for his error. €We know that, in light of The Path, error is simply pri
mary and secondary egoity. €But, what exactly does it mean for the follower to be r
esponsible for his error or egoity? €
€
First, what does it mean for a person to be responsible for any event, including
one s own egoity? €A person is responsible for the arising, continuation, or ceasin
g of a given event, if he is in proximity to create it, sustain it, or stop it,
and if he has the motive and the means to create it, sustain it, or stop it, and
if the arising, continuation, or ceasing of that event is due to his choice to
act or not act. € So, responsibility for an event is determined by one s proximity,
motive, means, and choice to affect or not affect the event. €The follower is cert
ainly in proximity to his events of egoity, since he is primary egoity, and since
secondary egoity is his subtle and gross actions . €He also has the impulse or mot
ive to create and sustain egoity, which is survival, pleasure, and vanity; on th
e other hand, he has the motive to allow egoity to cease, which is limitation an
d suffering: he is motivated by nature to create and sustain egoity, and he is s
imultaneously motivated by suffering to allow egoity to cease. €He also has the me
ans to create and sustain egoity, as well as the means to allow it to cease, whi
ch are his vigilance, and his intuitive understanding of Faith and Sacrifice, an
d, above all, Grace. €He can also choose to act to create and sustain egoity, and,
by Grace, he can choose to effortlessly allow it to cease. €
€
Without further dissecting the concept of responsibility, we can simply say that
the responsible follower is one who strives to live according to his current Gr
ace-Given understanding of The Way of Freedom, on both subtle and gross levels,
and without conscious compromise. €The follower is choosing to be responsible for
continually and effortlessly doing the very best he can to live an increasingly
freer life, which is to typically live according to his current and deepest unde
rstanding, and without conscious compromise, and in all aspects of his life. €He i
s motivated , and has the means , and is choosing , to continually allow God to
Carry him toward Perfect Freedom.
€
The follower is responsible for the effortless and Faithful Sacrifice of all the
egoity of which he effortlessly becomes conscious. €He is also responsible to dec
rease his unnecessary communication to himself, in favor of communication to God
. €Sacrifice, Faith, and Prayer are his responsibility and participation in God s Wa
y of Freedom. €He is responsible, but he does not feel obligated and put-upon , for h
e is glad to have found The Way, and he feels fortunate to have the opportunity
to fully and responsibly participate in the rare Event of Incarnation. €
€
God is indeed In-Charge of Growth and Realization, and the advanced follower s Fai
th in God s Workings is unshakable. €However, not even Faith in God s Workings should
allow the follower to forgo, or be casual about, his participation in the Sacrif
ice of conscious error. €Faith is deeply and intuitively understanding that God is
truly In-Charge of Growth, Realization, and the ordinary life, and then living
accordingly on subtle and gross levels. €But, to live according to Faith is to liv
e Sacrificially. €Therefore, Faith should not provide the follower with justificat
ion to abdicate his responsibility to Sacrifice his continual error and his cont
inual tendency to err. €God Creates man with the powerful tendency to become ordin
arily-functional. €And, ordinary-functionality is a necessary foundation or starti
ng-point for learning Extraordinary-Functionality. €However, compared to The Way o
f Freedom, much of ordinary-functionality is error . €Yet, the follower must assume r
esponsibility for his God-Created errors . €But, if God Creates the follower to be na
tural and act naturally, and if God is In-Charge of Growth and Realization, then
why must the follower be responsible for his egoity? €Why cannot a follower simpl
y live the ordinary life of self-feeding and self-reliance, and simply Meet with
the Incarnation, and eventually Realize God?
€
God Gives every person the freedom to choose Him or not, and being responsible f
or ceasing your egoity, even though it is God-Created, is the follower s way of ch
oosing God and His Way over nature and its way. €The serious follower does not bla
me God for his internal egoic troubles, nor does he consciously succumb to egoit
y. €He also does not delude himself into thinking that he can Grow while conscious
ly doing that which he knows is not freeing and Good for him. €He does not conscio
usly ignore his responsibility for his egoity under any circumstance and for any
reason, including, but not limited to, the delusion that, God Creates me to be t
his way, so it is His Will that I fear, cling, self-feed, over-indulge, and be s
elf-reliant, so I might as well do it. . €There is Faith, and there is Sacrifice, an
d there is communication to God, and the follower is responsible for his conscio
us participation in all three. €And, God Recognizes his responsible participation
in The Way, as the follower is choosing God over nature.
€
The follower is choosing God by taking responsibility for effortlessly ceasing t
he egoity of which he is conscious. €He is vigilant to always assume and re-assume
responsibility for his egoity. € To be responsible for conscious egoity, is to ce
ase doing it in the moment of its arising, and is not to plan, scheme, or exert
effort to stop it. €Then, in His Supreme Intelligence and Mercy, God Responds to h
is responsible participation, by Assuming Responsibility for further Guiding the
follower in how to cease his egoity, which is for him to be responsible for eve
n more egoity. €God also Assumes Responsibility for all Purification, Change, and
Harmonization. €The follower is responsible for ceasing the egoity of which he is
conscious, and God Assumes Responsibility for all else. €God will Respond by also
Revealing to the follower more-and-more of those aspects of his egoity which req
uire him to consciously participate in their Faithful Sacrifice. €However, God wil
l Reveal to the follower only those aspects of egoity which require him to consc
iously participate in their Faithful Sacrifice, while the majority of secondary
egoity will forever remain unconscious to him.
€
So, the follower is always choosing to be responsible for his error. €And, what ex
actly is his error? € The follower is error, and all his actions are error. €In ligh
t of The Path, and in general, error is that which shuts-out God. €The follower, a
s the individual consciousness, shuts-out God, and his actions shut-out God. €The
follower is error, because he is primary egoity, and primary egoity is the most
powerful barrier to God. €And, all his actions are error, because all of his actio
ns are secondary egoity. € His subtle and gross actions are clinging, which is att
ention and the entire egoic process. €However, personal subtle and gross actions w
hich are God-Led and thus in accordance with The Way of Freedom, are not compell
ed by egoity, do not arise from egoity, are not led by self-will, do not require
planning or effort, are not sustained by egoity, are not fueled and pervaded by
self-energy, are not clinging, do not create more limitation, are those of effo
rtless relaxation, falling-away, and giving (without being averse to receiving),
and, therefore, do not shut-out God. €God-Led actions are the Faithful, Sacrifici
al, and Prayerful falling-away of attention and the entire egoic process, and ar
e not clinging ( to nature or God within or without), implosion, experience, sel
f-feeding, and self-reliance. €God-Led actions are not lived only in special circu
mstances or only during set-aside moments, but in the very context of ordinary l
ife.
€
The idea of being very responsible is typically associated with attitudes and feel
ings described as: somber, morose, heavy, burdened, pressured, worried, represse
d, and weary. €However, none of those adjectives describe the advanced follower. €He
is not frivolous, giddy, casual, or superficial, but he is also not mightily cl
amped-down upon himself as are those with tremendous mental burdens. €His search f
or Realization is the most serious and sober matter to him, because it is his ve
ry purpose for living; but, in another sense, he has been mentally Lightened-Up.
€The seriousness of his quest has not contributed to more implosion, thickness, d
arkness, and burden, but to greater freedom. €Because he is very sincere and serio
us about Realization, God is Revealing to him the clinging, implosion, withdrawa
l, and constricting dynamics of attention, self-attention, self-will, personal d
esire, and the rest of egoity. €In contrast, God is also Revealing to him The Way
of Freedom. €In the Revelation of contrasts, the follower intuitively sees the sub
tle and gross actions of egoity, as well as how to let-go of egoity, and forget
it, in The Way of Freedom. €He sees The Way, and he sees that which is not The Way
. €In effortlessly letting-go of the clinging, implosion, self-feeding, withdrawal
, and self-reliance of egoity, the somber, morose, heavy, burdened, pressured, w
orried, repressed, and weary attitudes and feelings are Lifted. €From one perspect
ive, the follower is not responsible for doing or asserting any action: he assum
es the utmost responsibility for not doing egoity, which is effortless Sacrifice
, Faith, and Prayer; then God Assumes Responsibility for all else. €To understand,
allow, and effortlessly participate in Sacrifice, Faith, and Prayer, is to be r
elieved of the burden and problem of you and your life.
€
The true follower is as serious and passionate about Realization as possible, bu
t he is no longer mightily burdened by clinging, self-feeding, and self-reliance
. €And, even though he is willing to Die for Realization, he understands that Real
izing God is not his problem to solve. €His mind, heart, and secondary layer of se
lf-energy have been Converted. €The pervasive, predominant, and most powerful moti
on of attention, desire, and the entire secondary layer of self-energy, has been
Converted from that of clinging, taking, implosion, withdrawal, and self-feedin
g, to that of gentle release, radiance, and falling-away. €Some degree of self-ene
rgy is always being generated by the ego, but, rather than self-energy being mol
ded into various shapes, and forced to go here and there, and made to cling to t
his and that within and without, and falling-back on the selfhood, it is being e
ffortlessly released and allowed to radiate and fall-away from the mind, heart,
and entire being, and continue on to Infinity. €He is effortlessly giving, and giv
ing-over, to God in every moment. €Living from such profound Faith and Sacrifice r
equires intuitive understanding and insight into the contrasts between egoity an
d God s Way, but it requires no looking, no scheming, and no effort. €The ego is sti
ll alive, and some degree of clinging, implosion, and self-feeding still exists,
and the seeds of secondary egoity that are dormant could sprout at any time, bu
t the general, predominant, and most powerful direction or motion of attention a
nd the entire secondary layer of self-energy is that of release, radiance, and f
alling-away. €The tide of self-energy was once only rushing in, toward the mind, h
eart, and entire being. €But now, the tide has been Converted and Turned, and the
river of egoity is effortlessly and gently flowing Into the Infinite and Formles
s Ocean of God.
€
The mind, heart, and entire secondary layer of self-energy are Converted, and he
is living the very rare life of profound Sacrifice, Faith, and Prayer. €He is rea
lizing greater-and-greater freedom, and is on his Way to Perfect and Irrevocable
Freedom. €Remember, however, that Conversion of the mind, heart, and secondary la
yer of self-energy is not Realization, because, until Ego-Death or The Great Cha
nge, individuality is still alive. €
€
The serious follower is attempting to live all three components of attempting -
Sacrifice, Faith, and Prayer - to the very best of his ability, and without cons
cious compromise. €He knows he must not exclude any aspect of attempting, for, wit
hout all three, there is no Path to God. €He also understands why no single compon
ent can survive without the other two. €But, he does not even consider compromisin
g, because he has seen the added suffering he causes for himself when he clings,
self-feeds, and relies upon himself for Growth, and when he communicates only w
ith himself. €He also knows that to compromise would merely extend the march to Pe
rfect Freedom. €
€
Yet, he is still suffering. €His primary suffering is as it has always been, and h
e still creates some secondary suffering but that is decreasing. €However, he may
merely think his general feeling-state of suffering is increasing rather than de
creasing, because he is doing fewer activities, and less often, to fill-up, stim
ulate, and distract himself. €He is decreasingly engaging the natural seeking-cycl
e to try to fix, or to try to distract himself from, the limitation and sufferin
g. €But, the terrible states of limitation and suffering are still compelling him
to seek a change or improvement in his experience. €He now knows the dark night of
the self.
€
He has come full-circle, and is now back at phase one of the Unnatural seeking-c
ycle. €But, he is always at phase one, and at phases two, three, four, five, and s
ix, because they all happen so quickly, that they seem simultaneous. €Consider the
following graph of the Unnatural seeking-cycle for a few moments:
€
€
Notice in the center of the graph, that the Unnatural seeking-cycle is Initiated
, Sustained, and Concluded by Grace. €Nature has no positive bearing on the Unnatu
ral Path, except that the follower, who was once a totally natural being, is now
participating in God s Unnatural Way of Freedom, and that nature is the arena In
and Through which God Incarnates. €In fact, nature is at war with God. €The nature wit
hin and without is always moving to usurp the follower s march to Freedom. €In phase
two of the Unnatural seeking-cycle, the follower is always being tempted by nat
ure to re-turn to the life of clinging, self-feeding, self-protection, and self-
reliance. €But, by his years of learning that nature does not work to Perfectly Fu
lfill, and by his Grace-Given understanding of The Way of Freedom, and because o
f ongoing Purification and Change, and in spite of his occasional conscious erro
r, he does not become enamored of seeking more, other, or new natural experience
s, and is not obsessed with natural changes or improvements.
€
The Unnatural seeking-cycle is Initiated, Sustained, and Concluded by Grace. €On t
he other hand, the natural seeking-cycle is initiated and sustained by nature. €Th
e natural seeking-cycle also comes to a conclusion, but that is usually by physi
cal death and not by Grace. €But, for the serious follower, the natural seeking-cy
cle is Concluded by God s Intervention and Grace while the body yet lives, and tha
t is the point where the Unnatural seeking-cycle begins. €The Unnatural seeking-cy
cle is God s Way of Freedom. €Only the Grace of the Unnatural seeking-cycle can Inte
rrupt and Break the natural seeking-cycle.
€
However, the follower is not mightily seeking any experience, not even the exper
ience of God, because the entire implosive dynamic of experience and self-feedin
g has been largely Converted. €On the other hand, he remembers, and intuitively un
derstands, that the Faithful Sacrifice of experience does not mean to close-off
himself from experience, and does not mean to withdraw from experience. €It does m
ean to effortlessly let the very process of experience fall-away on subtle and g
ross levels, and to let it fall-away where you now stand. €He knows that to avoid,
is to cling to that which one is avoiding. €He is in the world, but is increasing
ly not of the world. €
€
Freedom is Perfect Relief and Peace, and Bliss is Perfect Happiness. €Freedom and
Bliss are Perfect Fulfillment, but are not the fulfillment of an individual, but
are simply Fulfillment.
€
In the Unnatural seeking-cycle, the follower is still seeking that which is beyo
nd and other-than him, but he is seeking God , and not any thing or any experien
ce of nature, and not natural changes or improvements. €And, he is not seeking God
to experience His Presence or His Bliss, but to Dissolve In Him.
€
By Grace, the Unnatural seeking-cycle eventually Concludes, leaving only God, an
d no one to seek or experience. €
€
The Two Types of Followers:
One Natural, and The Other Unnatural
The above section on the natural and Unnatural seeking-cycles, may cause some re
aders to conclude that all followers who are personally Meeting with the Incarna
tion, and who are in personal relationship to Him or Her, and who seem to be att
empting to live Sacrificially and Faithfully, are living according to the Unnatu
ral seeking-cycle. €However, that assumption is incorrect. €In fact, the majority of
followers who are personally Meeting the Incarnation, and who are in relationsh
ip to Him, and who seem to be attempting, are still living according to the natu
ral seeking-cycle. €It is the exception, rather than the norm, that a follower is
truly, deeply, and typically living the Unnatural Way. €We can refer to the follow
er who is living according to the natural seeking-cycle as a natural follower. €Th
e follower who is typically living according to the Unnatural seeking-cycle is c
onsidered an Unnatural follower.
€
The natural follower is indeed personally Meeting with Me, and is at times attem
pting to live Sacrificially and Faithfully, but he does not yet have deep insigh
t into the subtle mechanics of egoity, and he has yet to be deeply and powerfull
y Converted from the life of clinging, withdrawal, self-feeding, and self-relian
ce. €He may have moments of intuitive insight into egoity, and moments of Sacrific
e and Faith wherein the implosion of clinging, withdrawal, and self-feeding are
relaxed, but those periods are brief, and not very deep or powerful. €He is still
very much identified with, and engaging, the subtle and gross actions of egoity,
and is still very much feeding on natural-thats; but, he is also very much feed
ing on the Presence of God, and on the personal, circumstantial, financial, and
relational Blessings God Gives. €(However, God Blesses followers with a better ord
inary life, to Support them in their quest for the Extraordinary, and not for th
e purpose of self-fulfillment.) €The follower s typical and most powerful actions ar
e still that of clinging (to nature and God within and without), implosion, with
drawal, experience, self-feeding, scheming, and self-effort. €Secondary egoity is
still very much alive, and has yet to be largely Converted from clinging, implos
ion, withdrawal, self-feeding, and self-will, to an effortless and radiant falli
ng-away.
€
On the other hand, the Unnatural follower s mind, heart, and secondary layer of se
lf-energy have been largely Converted from the single motion of clinging, implos
ion, withdrawal, and self-feeding, to mostly the single but opposite motion of e
ffortless relaxation, release, opening-up, falling-away, giving, and self-starva
tion. €The Unnatural follower is still suffering, and may even think his suffering
has increased (because he is doing less to stimulate, fill-up, and distract him
self), and he is always making various forms and degrees of egoic error, but the
general, single, typical, and most powerful motion of his subtle and gross acti
vities is not clinging, withdrawal, self-feeding, and self-effort, but is that o
f radiance, falling-away, giving, and self-starvation. €
€
But, that is not all that separates the Unnatural follower from the natural foll
ower. €The Unnatural follower is seeking God, and not more, other, or new natural-
thats, and is not obsessed with natural changes and improvements. €He is also not
seeking God to feed on His Presence, and is not seeking Him for the personal, ci
rcumstantial, financial, and relational Blessings ; but, he is seeking God as Th
at In Whom he is inviting and allowing his own Demise, and as That on which he i
s relying to Do the Work of Guidance, Purification, and Change.
€
The majority of followers who have been personally Meeting with Me for years, ha
ve Undergone tremendous Changes in the being and life, but they are not yet deep
ly and consistently living according to the Unnatural seeking-cycle. €The primary
reason is that they have not been deeply and consistently desperate for Growth,
and have not been crying-out to God for understanding, Guidance, Purification, a
nd Change. €If that had been true, if they had wanted Growth at least above all el
se, and as demonstrated by attempting and not merely in word-only, they would ha
ve by now been Granted all the understanding, Guidance, Purification, and Change
they require. €But, God would still Bless them fully and without reservation, jus
t as if it were the first day they came to Me, but only if they are desperate, a
nd deeply turn to God, and truly live for Realizing Him. €But, they will deeply ye
arn, turn, and attempt only if they are extremely tired of the natural seeking-c
ycle, and the suffering of the natural life.
€
The Great Choice of Life:
Self-preservation and Suffering; or, Freedom and Perfect Bliss
It is natural for self-preservation to be the priority and guiding principle, of
the natural life. € The natural impulse for self-preservation, causes people to r
esist their own death and disintegration. €And, there is nothing wrong with that, si
nce it is part of ordinary-functionality. € But, to preserve the individuality, an
d to resist its Death and Disintegration at God s Hands, is to also preserve its s
uffering. € The impulse and actions of self-preservation, and the impulse and acti
ons of fear, are synonymous. €(Physical death is mere void and non-existence, and
is not the Death and Disintegration to which I am referring. €Ego-Death while the
body lives is the Death and Disintegration of individuality, whereupon the Voidl
ess Void of God Incarnates. €The Temple does not advocate physical death as the so
lution to any problem , because the body is the potential Vehicle for the Living Go
d, and should be treated as such. €Without life, there can be no Life. €Without the
living human body, the Living God cannot Incarnate.) €
€
As Discussed in the above section, the state of limitation compels people to see
k that which is beyond the cramped, dark limitation-state of individuality. €The f
eeling of suffering compels them to have an experience which is other-than the c
urrent feeling-state. €Both impulses result in the seeking for various changes and
improvements within and without.
€
In response to the cramped, dark limitation-state of individuality, people seek
that which is beyond them. € We can expand the previous discussion of the two seek
ing-cycles, by saying that the natural impulse to seek that which is beyond, pre
disposes all people to seek Freedom. €Notice that the impulse to seek that which i
s beyond merely predisposes all people to seek Freedom, but does not mean that a
ll people will seek Freedom. €Only a small number out of the billions will ever tr
uly seek Freedom. €The seeking of a natural-that which is beyond, and the seeking
of Freedom, arise from the same response to the state of limitation, which is to
seek any that which is beyond, whether the that is natural or Unnatural. €However, to
the natural mind, Freedom is merely another that to seek, and the predisposition
to seek Freedom is merely an inclination or possibility along with seeking all o
ther thats , and the drive for self-preservation is very, very strong. €So, since sel
f-preservation is very strong , and because the idea of seeking Freedom is as ca
sual to the masses as the idea of seeking any other object , and because the seekin
g of Freedom does not preserve and feed self, then the natural predisposition to
seek Freedom is far outweighed by the drive for self-preservation and self-feed
ing. €The natural predisposition to seek Freedom gets cut-short by the impulse for s
elf-preservation, and the masses simply settle for experiencing natural-thats wh
ich are beyond them, and which can be grabbed, pulled-back, and incorporated int
o themselves. €Freedom cannot be gotten, grabbed, taken, pulled-in, experienced, a
nd owned, and cannot become incorporated into the selfhood, therefore Freedom is
not attractive to the natural person who is driven by self-preservation, and wh
o must be able to get, cling to, and experience that which is beyond him. € The dr
ive for self-preservation demands a stopping-point to how far one will go beyond o
neself, and in Freedom there is no stopping-point . €The impulse to seek that which i
s beyond could lead to a genuine seeking and allowance of Freedom, but the actua
l allowance of Freedom, or even a deeper consideration of allowing Freedom, is t
ypically held in-check by the impulse to preserve individuality. €So, people stop-
short, and interrupt or cut-short the process of reaching-out Infinitely beyond th
emselves to Freedom, by clinging, implosion, taking, experience, self-feeding, a
nd self-will.
€
In response to the constant, internal feeling-state of suffering, people seek in
ternal feelings which are other-than the current feeling-state. € Similar to limit
ation, we can expand the previous discussion of the two seeking-cycles, by sayin
g that the natural impulse to seek an experience which is other-than the current
experience, predisposes all people to seek Bliss. €But, also like the predisposit
ion to seek Freedom, the predisposition to allow Bliss is also cut-short . €However,
regarding the non-allowance of Bliss, the term cut-short is not as accurate as whe
n considering the cutting-short of Freedom. €If people could experience personal Bli
ss, they would not interrupt or cut-short the experience of personal Bliss. €People
try every day to experience Perfect Happiness through many, many means, but they
are never successful. €(A spiritual-type who says he is blissful is not experiencin
g the Incredible Bliss of God, but is, at best, merely feeling his own low-level
self-energy, or is, at worst, either deluded or a liar.) €Bliss Itself is not cut-
short by the masses, because there is no Bliss to cut-short . €Moreover, the Bliss of
God Arises only in Freedom, and it is the Freedom that is cut-short , and not the B
liss. €Bliss is only a By-Product of Freedom, or is only Incidental to Freedom. €Fre
edom is God-Realization, and not Personal Bliss. €The reasons why Freedom is cut-sh
ort , are the same reasons why Bliss is cut-short , for Bliss is cut-short only when Fr
eedom is cut-short . €Yet, the cutting-short of Bliss is inadvertent or unintentional,
because the masses do not even know that to cut-short Freedom is to also cut-short p
ersonal Bliss. €The masses and even followers would like to have Perfect Bliss, if
they could have it without the Freedom. €
€
However, the masses do not actually have the choice to cut-short Freedom. €The masse
s have no choice in their destiny, and want no choice: nature is fully their lor
d and master, and their destiny is only that of ever-increasing limitation and s
uffering. €Only those relatively few people who have found The Teaching of Freedom
, and who are under Grace, and who deeply and intuitively understand The Way in
contrast to egoity, have the choice to not cut-short Freedom. €But, even then, most
followers will allow the impulse for self-preservation to cut-short Freedom. €Fear i
s typically stronger than the yearning for Freedom, even among followers. €Ignoran
ce of The Way, and fear, are two of several main reasons Freedom is rarely Reali
zed.
€
That leads to the great choice which every serious follower would do well to mak
e. €However, followers who are less-than fully serious and passionate for Freedom
will never choose, and that is appropriate for them. €The choice which only seriou
s followers will make is very simple, but profound in its implications. € The choi
ce for them is to either continue to allow fear to determine their destiny, or t
o allow God. €The choice is to either preserve and feed the state and ways of indi
viduality, or to truly seek, invite, and allow Freedom. €The choice is to seek eit
her the life of suffering, or the Life of Bliss. €The choice is between evil and G
ood, between darkness and Light, between the personal and the Universal, between
the temporary and the Unchanging, between confusion and Direction, between empt
iness and Love, between selfishness and Giving, between anxiety and Faith, betwe
en limitation and Freedom, between sorrow and Bliss, and between death and Life.
€The choice is either nature s way, or God s Way. €No other choices exist. €They are two
opposing ways of life, and the differences between them are distinct.
€
However, no follower must choose nature or God, and no follower must completely
abandon one for the other, because God will not Force or Command him to make any
choice or to take any action. €But, if a follower is serious about Realizing God,
then he indeed must choose, or he will not Find Freedom. €He must choose only bec
ause he will not be Successful if he does not choose, and not because he is bein
g Forced or Commanded to choose. €Making a firm and life-long choice is necessary
for Realization, but is not Required of any follower. €
€
God Allows followers the freedom to make no firm commitment to either nature or
God, if they so choose . €Not choosing is a choice to keep both options open, and ap
peases the fear of choosing and making the accompanying sacrifices. €But, perhaps
they will one day tire of suffering, and choose God, and will allow the mind and
heart to be Converted, and will embark upon the Unnatural life. €God is Patient f
or that very reason.
€
Nevertheless, every serious follower who has been Meeting with the Incarnation f
or years would do well to choose, for it is better that they are either hot or c
old for God, but not lukewarm. € The battle line must be drawn, and they must choo
se a side, for it can be the most horrible of life for the serious follower to r
ide the fence between Heaven and hell, and God s Laws will not be mocked. €Serious a
nd passionate followers would do well to get off the fence, and run with all the
ir strength to either nature or God, but, either way, they would do well to choo
se. €The main reason why the majority of followers are not fully serious and passi
onate for Freedom, and are lukewarm, is simply fear: the fear of choosing, and t
he fear of acting fully according to that choice. €
€
All followers fear choosing, serious or less-than fully serious. €You fear choosin
g because, regardless of which master you choose, sacrifices must be made. €Withou
t choosing, you can alternate between tastes of Heaven and wallowing in hell, an
d you have the choice to feed from either table as your mood dictates. €You think
that not choosing will forever keep all natural and Unnatural options open befor
e €you. €However, you know that if you choose one over the other, the door will be c
losed to the one not chosen. €You want Heaven, but you are addicted to hell. €You wa
nt to preserve the individuality by feeding and protecting it, and you resist it
s Death and Disintegration. €You want personal Bliss and God s Blessings, but not Fr
eedom. €You are caught in the middle, in the greatest of dilemmas, but serious and
passionate followers who have also been Meeting and Taught for years would do w
ell to choose. €God will not be mocked, and He will not Remain where He is not wan
ted at least above all else. €If God is to be your Servant, you must allow Him to
be your Lord. €
€
Followers who remain largely content with nature s way of self-protection, self-fe
eding, and self-reliance, have only little or moderate seriousness and passion f
or Freedom, and will, therefore, not make the great choice. €God Allows them the f
reedom to not choose, and to float through the rest of their lives if they so de
sire. €The choice for God can never be forced or manipulated, but must come from t
he very core of the follower s heart and understanding. €Love, and intolerance for s
uffering, can never be demanded or coerced. €However, the follower who is serious
and passionate for Freedom knows he must make the clear and definite choice, and
must live accordingly, or he will never Realize God. €Making the unambiguous choi
ce provides clarity, strength, and direction, regardless of the lord one chooses
. €I Recommend that you not live as driftwood, whether you choose the natural or U
nnatural life. €A life of vacillation only adds suffering.
€
But now that you have stumbled upon The Teaching of Freedom, you too will have t
he choice. €If you eventually decide to choose nature as your one lord and master,
then immediately forget God and His Way (if you can), and throw yourself head-f
irst into the natural seeking-cycle, much like you have already been doing. €But,
do it well, and do it even better than before, and do it for the rest of your li
fe. €Get all you can get, feed on all you can hold, and then get and feed some mor
e. €Be mindful of man s law and karma as you plan, scheme, and act. €However, if you c
hoose God and His Way as your only Lord and life, do not waste another second. €Ca
st all of yourself and your life at God s Feet. €Study, Meet with Me, and attempt wi
th all the effortless might you can muster to live God s Life of Sacrifice, Faith,
and Prayer. €Starve the bastard. €Look only and always to God. €Prostrate In His Pres
ence, fervently Pray to Him, cry-out to Him, with every fiber of your being year
n for Freedom instead of all else, let the tears of longing flow as they will. €Do
not look back at the hell you have left behind. €God will Ready you for Freedom,
and will Reveal It when the time is Right.
€
The depth of such passion and one-pointedness for Realizing God, or the ability
to even make the choice described above, is rarely present during the beginning
of a follower s personal relationship to the Incarnation. €There is nothing wrong with
that, and is, in fact, a normal part of The Path. €Almost every follower who pers
onally comes to Me, is at first mostly living according to the natural seeking-c
ycle, relative to both nature and God. €He may think he is ready for the higher st
ages of The Path, or he may believe he is already an advanced follower. €But, rega
rdless of that which he thinks, every follower is mostly living according to the
natural seeking-cycle, during at least the first few years of personally Meetin
g with the Incarnation. €He may have periods of deeper insight and corresponding p
eriods of deeper attempting, but his life is largely and typically natural.
€
The follower who comes to Me, and who is mostly living according to the natural
seeking-cycle, is considered a phase-one follower. €However, when a follower is tr
uly Converted from the natural seeking-cycle relative to both nature and God, he
has entered the Unnatural seeking-cycle, and is a phase-two follower. € A followe
r who is still bound to the natural seeking-cycle is a phase-one follower, and t
he few who transition to the Unnatural seeking-cycle are phase-two followers.
€
The phase-one follower is at least truly turning to God, but he is still powerfu
lly feeding from both nature and God. €Because of ignorance or fear, he has not ma
de the choice, and he may never make the choice. €On the other hand, the phase-two
follower has chosen, and, in every moment, is in the Process of giving himself
and his life over to God. €His subtle and gross actions of clinging and self-feedi
ng are very weak and sporadic, whether relative to nature or God. €
€
The following section explains more of the differences between the phase-one and
phase-two followers.
€
The Two Great Phases In The Life of A True Follower:
Truly Turning To God; Then, Giving Himself Over To God
This fact has nothing directly to do with the two phases in the life of a follow
er, but from a broader perspective, an ordinary person goes through three unique
stages in becoming a follower. €He moves from the solely ordinary life, to becomi
ng a spiritual, religious, or therapy seeker, to becoming a follower of God. €The
vast majority of people never move beyond the second stage. €It is possible that a
person moves from the solely natural life to that of a follower, without the in
termediary stage of being a spiritual, religious, or therapy seeker, but that sc
enario is extremely unlikely and rare. €Most people who come to Me will have had a
moderate to extensive background of seeking in spiritual, religious, or therape
utic circles. €Yet, most of those in religious, spiritual, and therapy circles are
mere hobbyists seeking only to feed and fulfill the three egoic needs, and are
not serious about finding a truly Higher Life. €They have no depth. €But, sparsely s
cattered among the herds of silly spiritual, religious, and therapizing persons,
are a few serious seekers who are deeper thinkers, and who know that something i
s wrong in these groups, and who sincerely want More even though they do not know
what that More is.
€
However, once the serious seeker comes to Me Personally, and is sincerely attemp
ting to become a follower of the Living God, he passes through two more general
and overlapping phases of life. €These two phases in the life of a true follower,
are founded in two unique and respective internal crises . €
€
The sixth Foundational Principle of The Path, explains the two great phases in t
he life of a true follower, and the internal crisis upon which each phase is bui
lt. €In the first phase, the follower begins turning to God for Help, doing so in
various degrees of Faith, Sacrifice, and Prayer. €But, he is still mostly living a
ccording to the natural seeking-cycle relative to nature and God. €However, in the
second phase, the follower who is consistently and powerfully turning to Me, be
gins the process of truly, deeply, and increasingly giving-over himself and his
life to God, in utter Faith, Sacrifice, and Prayer. €Turning to God, and giving-ov
er to God, are two very different ways of living, and both arise in overlapping
sequence in the life of a true follower. €Turning to God is Good, but is still nat
ural; giving-over to God is Best, and is Unnatural.
€
The evolution of the two great phases in the life of a true follower is Explaine
d: €
1.€€€€Phase One: Turning To God, but Still Natural - The reader understands more of what
it means to be natural, and to live according to the natural seeking-cycle. €Now,
what exactly does it mean to turn to God ? € The turning to God is the realistic, de
ep, and Faithful reliance on God for Him to Provide all ordinary and Extraordina
ry personal requirements, as the follower participates in his daily life and att
empts to live The Way of Freedom.
€
The ordinary personal requirements, are all the accessories of life which fulfil
l the three egoic needs, such as various forms of relationships, and shelter, fo
od, clothing, ordinary knowledge, work, and money. €The follower is Blessed with a
ll he requires ordinarily, as he participates in his domestic and professional l
ife, and as he sincerely and deeply attempts to live The Way. €He is Given all tha
t he needs ordinarily, to Support his life as he advances towards Freedom, and n
ot merely for the sake of personal life-support, self-feeding, and self-fulfillm
ent. €The Incarnating God is not the cosmic nipple people would like Him to be. €God s
Movement Into and Throughout the world of space and form via Incarnation is pri
marily about Freedom, and God Supports the needs of those bodies who are partici
pating in His Incarnation, and not merely for the preservation of those bodies. €T
he Purpose for God s Support is God.
€
Moreover, as the follower lives his daily life, and sincerely and deeply attempt
s to participate in The Way, God will also Provide his Extraordinary requirement
s of Guidance, Purification, and Change, which are all for the Lessening and eve
ntual Ending of personal suffering. € The follower s Extraordinary personal requirem
ent is, most essentially, the Lessening and eventual Ending of his personal suff
ering. €Guidance, Purification, and Change are simply the Grace-Given Means to tha
t End.
€
The turning to God is the follower s realistic, deep, and Faithful reliance on God
for his ordinary and Extraordinary needs. €The follower s needs, and his wants, may
be different. €
€
The Incarnating God is All-Pervading In space, so the turning to God is obviousl
y not a physical action of pivoting left or right, or looking up or down. €But, th
e turning to God does not exclude physical activity. €The Incarnating God is also
within the entire follower, so the turning to God is not a looking within. € The t
urning to God is primarily an understanding, movement, and opening of the mind a
nd heart. €The turning to the Incarnating God is an opening-up to Him. €It is an ope
ning-up to That which is Beyond yourself, and truly relying on Him. €It is an open
ing in the small dark cocoon of egoity, but through which the follower begins to
see God, and into which God s Light begins to Shine. €In opening to God and truly r
elying on Him, a real relationship to God begins. €The turning to God is a Faithfu
l reliance on Him. €The turning to God is Faith that God will Provide all that you
personally require both ordinarily and Extraordinarily, as you live your daily
life, and as you sincerely and deeply attempt to live The Way. €The turning to God
is also a Sacrifice. €The turning to God is a partial Sacrifice of self-will, and
a full Sacrifice of struggle, strain, anxiety, and worry. €The turning to God is
also Prayer. €The turning to God is a Prayer for His Help in all matters ordinary
and Divine. € The turning to God is Faith, Sacrifice, and Prayer, and is the begin
ning of being relieved of the burden and problem of your life.
€
Can more be said about what it means to truly turn to God, and to rely on Him fo
r ordinary and Extraordinary needs? €And, how does a person come to the point of s
uch realistic, deep, and Faithful reliance on God for ordinary and Extraordinary
needs? € €
€
First, the religious and spiritual masses are not realistically turning to God,
because God is not actually Existing and Operating In their beings and lives. €Bel
ief and imagination does not change the fact that no God Exists to Whom they are
actually turning. €Therefore, to consider the question of realistic reliance on G
od, first requires, as a basis, that an individual actually be under Grace and h
ave God on Whom to actually rely. €The Gracious Gift of God Himself, Exists only i
n personal relationship to a True Incarnation. €That is a fact, regardless of the
dictates of spiritual-correctness, and regardless of the egoic need for independ
ence. €God indeed has a monopoly on Himself and His Way.
€
However, once under the Grace of the Incarnating God, and, therefore, once God a
ctually Exists In the being and life, the follower may still not be really relyi
ng on God. € The idea of realistic reliance first implies that God really Exists I
n the being and life, and, second, that the follower is really relying on Him. €By
Grace, God can be really Existing and Operating In the being and life of a pers
on, and yet that person may not be really relying on Him. €
€
It is natural and normal that, in becoming ordinarily-functional, an individual
relies solely upon his own ideas, schemes, and efforts to meet his three egoic n
eeds of survival, pleasure, and vanity. €Billions of people are successful every d
ay in meeting their egoic needs through self-reliance, and that is good. €However,
within the ordinary life of self-reliance, is struggle, strain, tension, anxiet
y, worry, and frustration. €The natural seeking-cycle is suffering, and increases
suffering.
€
Prior to finding The Way of Freedom, serious and passionate spiritual seekers al
so rely upon their own ideas, schemes, and efforts in their quest to Realize God
. €Yet, unlike meeting one s egoic needs, self-reliance relative to God-Realization
is never successful. €However, just like self-reliance in the ordinary life, self-
reliance relative to God-Realization carries with it the same struggle, strain,
tension, anxiety, worry, and frustration. €But, the vast majority of spiritual see
kers are not serious and passionate about God-Realization, and treat their spiri
tual endeavors as mere hobbies, so they do not create any unusual struggle, stra
in, tension, anxiety, worry, and frustration relative to finding God. €Even before
finding The Teaching of Freedom, the rare serious and passionate spiritual seek
er is deeply concerned and preoccupied with Realizing God, while the spiritual h
obbyist cares far, far more about paying his rent than finding God or a Higher L
ife. €(But, as part of living responsibly, the rent should be paid.)
€
Self-reliance is a necessary part of becoming ordinarily-functional. €Self-relianc
e is also always part of the natural seeking-cycle, regardless as to whether the
goal of one s actions is natural or Unnatural. €Passionate self-reliance always cre
ates a twisting, turning, gyrating, tense, and imploding ball of egoity. €But, tha
t added suffering state and activity is typically accepted as normal , and is rarel
y questioned. €However, there are a few rare individuals who cannot accept the sta
tus quo. €Only a few people ever begin to truly tire of the ordinary, natural life
of self-reliance relative to the meeting of egoic needs. €Those few want to live,
and they want to live a life that is productive at least for themselves, but wi
thout all the added struggle, strain, tension, anxiety, worry, and frustration. €A
nd, they know deep in their hearts that there must be a better way to meet their
needs, but without all the added suffering. €
€
Even rarer is the serious spiritual seeker who becomes open to looking Beyond hi
mself, and Beyond the rest of nature, for God-Realization. €Looking to teachers, m
asters, gurus, and therapists, and the self-willed practices they offer, does no
t constitute looking Beyond oneself, and Beyond the rest of nature, for God-Real
ization. €The serious seeker knows deep in his heart that there must be a Way to R
ealize God, and which does not create more suffering. €Why would God Give the seri
ous seeker the passionate desire to Realize Him, and not Provide The Way? €And, wo
uld God s Way add suffering, or decrease suffering?
€
Both the ordinary person, and the serious spiritual seeker, who are tired of the
added suffering of self-will and self-reliance, are more open and available to
turning to God, and to realistically relying on Him. €The ordinary person, and ser
ious spiritual seeker, who are tiring of the life they know all too well, and wh
o find The Teaching of Freedom, may both become followers of the Living God. €Howe
ver, most people who become open and available to The Teaching, do not know abou
t the added suffering of self-will and self-reliance , and do not know it is making
them more open and available to Me and My Way. €They are driven by suffering, pur
e and simple. €The ordinary person simply knows he is miserable and frustrated, an
d the serious spiritual seeker simply knows he is miserable, frustrated, and un-
Enlightened. €I am merely Explaining some of the specific unconscious dynamics of
suffering which drive people to be more open and available to turning to God and
relying on Him. €But, it is always, most essentially, conscious or unconscious su
ffering which drives them to turn and rely upon God.
€
Then, after attending Meetings with the Incarnation, both the ordinary person, a
nd the serious spiritual seeker, realistically have God to Whom to turn, and on
Whom to rely. €That ordinary person can be considered a follower, even though he h
as never been a serious spiritual seeker, and even though he may begin his walk
along The Path just so that God will Help him meet his three egoic needs. €His app
etite for Freedom may increase the more he sees and understands Me, and the more
he intuitively realizes that The Way of Freedom is indescribably Better than th
e way of self-feeding, self-protection, and self-fulfillment, even while he is a
live as an individual. €The serious seeker has also become a follower, and can now
move Forward to Freedom and Happiness, living Faithfully, Sacrificially, and Pr
ayerfully to the very best of his understanding. €
€
Why is the ordinary person who comes to Me only for self-feeding, also considere
d a follower? €How can that be? €In truly relying upon God for Help in meeting his t
hree egoic needs, he is actually beginning to live by Faith, in that his self-wi
ll or self-reliance is decreasing. €He is also beginning to live Sacrificially, in
that, in relying on God, he is Sacrificing some of his self-will. €As part of his
attempting to live in greater accordance with his Source of Help, he is also be
ginning to Sacrificially serve others with money and time. €And, his wanting Help
in meeting his ordinary needs is a Communication or Prayer to God. €Thus, even the
ordinary person who comes to God for Help in meeting his ordinary needs, is beg
inning to live by Faith, Sacrifice, and Prayer.
€
In one important and fundamental way, the ordinary person who is in personal rel
ationship to Me for Help in meeting his three egoic needs, and the serious spiri
tual seeker who comes for God-Realization, are probably identical when they firs
t come to Me. €In the beginning, both the ordinary person, and the serious spiritu
al seeker, are still engaging the subtle and gross actions of self-feeding, self
-protection, self-fulfillment, implosion, and withdrawal. € The former is coming t
o get from God, and the latter is coming to get God. €Both types of follower are e
ssentially identical, in that they are still feeding self, and are using God to
feed self. € They are both still living according to the natural seeking-cycle. €How
ever, the good news is that both are beginning to truly turn and rely upon God f
or what they want, because, consciously or unconsciously, they are becoming tire
d of the suffering of the Godless, self-willed, and self-reliant life. €The fact t
hat they are relying upon God, and are sincerely attempting to live in greater a
ccordance with Him, makes them followers, in spite of their error of self-feedin
g. €
€
Once God really Exists and Operates In the being and life, the follower must mak
e the attempt to really rely upon Him. €If he is already tired of the Godless, sel
f-willed, and self-reliant life, then why must he attempt to really rely upon Go
d? €Two reasons. €First, it is his nature to be isolated, self-involved, self-willed
, self-reliant, Faithless, and un-Sacrificial. €He must fight his egoic nature. €Sec
ond, he has a lifetime of practicing his isolation, self-involvement, self-will,
self-reliance, Faithlessness, and un-Sacrificialness. €He must fight his egoic ha
bits. € €
€
However, in Response to his attempting, God will Guide him in how to live The Wa
y, and will Provide the mind and heart the Power and Support to act according to
his Grace-Given understanding. €In further Response to his attempting, God will a
lso gradually Purify and Change the follower s egoic nature and habits. €Like almost
all other aspects of Growth, the real reliance on God deepens and becomes more
consistent over time.
€
The follower is turning to God, and is beginning to really rely upon Him. €Real tu
rning and reliance means to rely on Him in real functional and active ways, and
not only in thought and word. €It means real Faith, and it means genuine subtle an
d gross Sacrifice of clinging and non-reliance. €Faith without Sacrifice is dead,
and Sacrifice without Faith is bound to return to clinging. €And, without Faith an
d Sacrifice, there is no real turning and reliance on God. €
€
When sincerely attempting to live in greater accordance with God s Presence and La
ws, and when really relying on Him, all followers are living Faithfully and Sacr
ificially, and are knowingly or unknowingly Communicating or Praying to God. €And,
when really relying on God, both types of follower are Faithfully Sacrificing t
heir struggle, strain, tension, anxiety, worry, and frustration. € €
€
In spite of truly turning to God and really relying on Him, in phase one, the mi
nd, heart, and secondary layer of self-energy have not been Converted. €Even with
the Sacrifice of much self-reliance, the great majority of clinging, implosion,
and self-feeding is still intact. €The natural seeking-cycle is still alive and we
ll. €The phase-one follower is coming to get : to get from God, or to get God. €No foll
ower is exempt from the getting of phase-one, which is a normal part of The Path. €
€
The Good News is this: Whether seeking to get from God, or seeking to get God, a
nd in spite of the many innocent errors, learning to really rely on God is the b
eginning of the Higher Life, and is the first step on the Road to Freedom. €Whethe
r coming to get from God, or coming to get God, it is Good that they come unto H
im. €Life is Better, and Freedom Awaits. €But, in all thy getting, get an understand
ing of The Way of Freedom, so that you may be Converted to the Unnatural Way of
phase-two.
€
2.€€€€Phase Two: Giving-over To God, and Unnatural - What exactly does it mean to give-ov
er to God ? € The giving-over to God is the deep and Faithful Sacrifice Into The All
-Pervading God, of oneself from the very core, and one s fear, clinging, self-feed
ing, self-protection, implosion, and withdrawal, while passionately and vigilant
ly seeking Realization at least above all else. €As you read this section, bear in
mind that self-energy is the very stuff of one s secondary fear, and is the stuff
of one s clinging, self-feeding, self-protection, implosion, and withdrawal.
€
First, consider a few more ideas regarding phase one, which is the turning to Go
d and relying on Him. €Among many other positive changes in the follower s being and
life (which are too numerous to Mention here), phase one of The Path is charact
erized by a profound decrease in the follower s degree of struggle, strain, tensio
n, anxiety, worry, and frustration. €His greater sense of ease is pervasive within
, and may be perceived to be relative to both his ordinary life, and his Growth
towards Freedom. €He will also realize a sense of peace, contentment, strength, an
d Direction heretofore unknown. €If his life prior to God was profoundly miserable
and troublesome, he may now, at times, actually enjoy and appreciate his life. €H
e may also feel tremendous gratitude to God for all he has been Given, including
life itself.
€
A follower may remain in phase one and the natural seeking-cycle for a few years
, or for many years, or for the remainder of his life. €A follower may find that t
he life of turning to God and relying on Him is sufficient. €Even though he is sti
ll an individual, and is still suffering and error-laden, a follower may find th
at it is good enough to be in a real relationship to God, and to really rely on Hi
m in many ways, and to live in accordance with God to a small or moderate degree
through various degrees of Faith and Sacrifice, and to, therefore, have a gener
ally better life within and without. €All that may be good enough for him. €Any real r
elationship to God is certainly better than none. €And, the natural life has becom
e bearable, and even pleasant at times, and that may be good enough for him. €
€
He has chosen to not make a clear and definitive choice between nature s way and G
od s Way, and he has that freedom. €However, he will pay the price in many ways for
not definitively choosing one way over the other, and for trying to alternate be
tween the two, including that of frequently feeling some degree of strain and st
ruggle when resisting one in favor the other, or when trying to appease both way
s of life. €Life without clarity and singularity of purpose, and, therefore, witho
ut fire and strength, only adds more suffering. €Being in a real relationship to G
od, and understanding The Teaching, he sees the clear choice which can be made,
but chooses not to definitively choose between nature or God, but instead choose
s to have both.
€
Even with all the improvements he has realized within and without, and even know
ing the Love, Mercy, and Help of God, in the first phase of the life of a true f
ollower, he is very much keeping a distance from God and The Way of Freedom, eithe
r by habit, or by conscious choice, or both. € In phase one, he is also still very
much living according to the natural seeking-cycle relative to nature and God. €H
e is still very much engaging the single, implosive, and withdrawing dynamic of
clinging, self-feeding, self-protection, and self-fulfillment. €He also frequently
allows fear to make decisions for him. €He is also still suffering, and may even
feel as though his suffering has increased. €He may erroneously feel his suffering
has increased, because he may be doing a little less to fill-up, stimulate, and
distract, and, because some self-energy and habit-patterns may have been Purifi
ed, leaving primary egoity more uncovered, thereby giving him a greater sense of
the emptiness, neutralness, and sadness of the bare state of individuality.
€
Many followers will choose to not allow God to Carry them past phase one of The
Path, and they have that right of choice. €Relative contentment with the life of s
elf-feeding, or sheer fear, or both, will convince them that, This is good enough
. . €However, a few phase-one followers will find the perpetual suffering of the nat
ural seeking-cycle unbearable, especially knowing they have the Opportunity for
Freedom and Bliss. €They consciously know that, on the best of days and on the wor
st of days, and even while indulging the best of natural pleasures, they are the
state of suffering, and feel only suffering throughout the mind and entire bein
g, in every waking moment. €For those rare few, phase one is certainly not good eno
ugh . €They begin to give-up.
€
Those few followers who deeply tire of suffering and truly aspire for Freedom, b
egin to give-up on the natural life. €However, their giving-up is not a withdrawal
into hopelessness, as, for example, when a natural person is profoundly disappo
inted after failing to fulfill a life-long ambition, or, as another example, aft
er undergoing a tremendous relational or financial loss. € The giving-up of such a
rare follower, is the beginning of giving-up the natural life of fear, clinging
, self-feeding, self-protection, implosion, and withdrawal. €He is being Given eno
ugh insight into his fearful, clinging, self-feeding, self-protective, implosive
, and withdrawing actions, that he can begin to truly give-up the natural way on
both subtle and gross levels.
€
However, to some people, the idea of giving-up may imply a perception of being alo
ne and isolated, and perhaps a dry, sorrowful, and nebulous spiritual practice:
you are to simply give-up . €But, that is not the case for a follower of the Living G
od. €He is actually never alone or isolated, and The Path is not a spiritual pract
ice, and is not a dry, nebulous life which increases suffering and dissociation.
€The follower is in real relationship to the one Living God, and he has real hope
and ever-increasing freedom. €
€
In that most Sacred of relationships, the follower is not merely giving-up , but
he is giving-over , and he is giving-over to God . €He is giving-over all the stu
ff and ways of him and his life, to the All-Pervading, Infinite, and Eternal God
. €He is giving-over himself from the very core, and his fear, clinging, self-feed
ing, self-protection, implosion, and withdrawal. €Simultaneously, he is also passi
onately and vigilantly seeking Realization at least above all else.
€
That giving-over is an effortless release, relaxation, falling-away, and Sacrifi
ce Into the Formless God. €The follower is effortlessly allowing the various forms
and functions of self-energy, and its manifestations on the gross level of beha
vior, to fall-away Into God, even in the midst of ordinary activity, and while s
itting still. €The Path is an Art of Higher Living in the whole of daily life, and
without making any aspect of the daily life an issue. €The Path does not exclude
physical action or immobility, but is lived in the midst of all circumstances an
d activities. €The Path allows physical life, yet without clinging to it, and thus
while being freer of it. €
€
The follower does not deeply and consistently allow the giving-over of himself f
rom the core, until the period in his life which I Call The Radical Life. €The Rad
ical Life is an extreme form of phase two, and is also lived in daily life since
there is nowhere God is not. €Most of the years along The Path are spent in the S
acrifice of the various forms and functions of self-energy, and its manifestatio
ns on the gross level of behavior. €Those years are part of the gradual Unfoldment
of The Path. €Yet, even beginning followers may have moments of profound Sacrific
e of self from the core, but it is not the norm until they approach The Radical
Life. €However, even though the radical follower s Sacrifice is very deep and almost
consistent, he is not completely and consistently Sacrificed from the core, at
least on levels which are unconscious to him. €And, even he will have moments of g
reat error, albeit rare, and for which he will temporarily pay a heavy price.
€
Primary Sacrifice is the Sacrifice of oneself from the very core. €It is the self-
forgetting throwing of oneself into the Infinite Deep of God s Formless Hands. €Seco
ndary Sacrifice is the Sacrifice of the various forms and functions of self-ener
gy, and its manifestations on the gross level of behavior. €Primary Sacrifice corr
esponds to primary egoity, and secondary Sacrifice corresponds to secondary egoi
ty.
€
When the follower is Sacrificed from the very core, most or all other Sacrifice
is automatically accomplished. €Most or all secondary Sacrifice is accomplished in
the face of deep primary Sacrifice. €Primary Sacrifice blows-away most or all secon
dary egoity. €Therefore, very little or no secondary fear, and very little or no c
linging, self-feeding, self-protection, implosion, and withdrawal, can arise whe
n the very source of it all is being deeply and Faithfully Sacrificed. €Remember,
the Sacrifice of self from the core is termed primary Sacrifice. €The Sacrifice of
the various forms and functions of self-energy, and its manifestations on the g
ross level of behavior, is called secondary Sacrifice.
€
Phase two or the Unnatural seeking-cycle, and especially The Radical Life (which
is an extreme form of phase two), are that of profound giving-over to God. €Yet,
the Faithful and Sacrificial giving-over to God is only half the battle. € Within
and simultaneous to his life of giving-over, the serious phase-two follower is a
lso passionately and vigilantly seeking Realization at least above all else. €He i
s giving-over, but he is also passionately looking to this Present but Other Sho
re, to be Shown the Way in and As the Perfect Death of self and its ways. €
€
If the giving-up and giving-over are not accompanied by a passionate seeking of
Freedom at least above all else, then that giving-up and giving-over are bound t
o fail. €Life is not static, and you cannot sit still. €You cannot give-up and give-
over, and then stay at the same level of Growth. €In any given moment, a person is
becoming more enamored of nature, or he is moving towards Freedom. €Either way, y
ou cannot stay at the same level of Growth. €Without also passionately seeking Fre
edom at least above all else, you are bound to take-back your giving-up and givi
ng-over, thereby returning to the solely natural life.
€
The phase-one follower is still engaging the natural seeking-cycle, and thus the
subtle and gross actions of fear, clinging, and self-feeding. €However, the implo
sive, withdrawing, and inward-pulling motion begins to relax and change directio
ns in phase two. €Rather than the clinging, implosion, withdrawal, and pulling-in
of phase one, self-energy begins to relax, radiate, and fall-away in phase two. €T
he tide is turning, much like the tide in a river. €The tide comes in, and the tid
e goes out. €The subtle and gross motion of the phase-one follower is analogous to
the incoming tide, while that of the phase-two follower is like the outgoing ti
de. €A vacuum cleaner versus a radiant sun is another metaphor. €The Conversion is b
eginning.
€
However, the effortless relaxation, radiance, and falling-away of the phase-two
follower, is not the complete picture, because it ignores the goal or reason for
his new habit of mind and heart. €He is indeed always in a war between the opposi
ng motions of nature s way and God s Way. €The motion of nature s way is fear, clinging,
self-feeding, implosion, and withdrawal , while the opposite is the God-Led rel
axation, radiance, and falling-away of secondary egoity. €Yet, the relaxation, rad
iance, and falling-away of self-energy is not the goal, but is merely a means to
an End. €The effortless relaxation, radiance, and falling-away of self-energy sim
ply makes room for God in that moment. €The Goal of the follower is to increasingl
y invite, and to increasingly make more room for, the Motionlessness and Beingne
ss of God, and not to only become a relaxed, radiant, and Sacrificial individual
. € The phase-two follower s giving-up, giving-over, relaxation, radiance, and falli
ng-away is to simply make room for the Motionless and All-Pervading God, so that
God can Radiate from Within that mind and body, and so that God can Impact his
being from Without. €(The Motionlessness of God is Transcendental, while His Radia
nce from Within a Body is In three-dimensional space.)
€
The giving-over of phase two and the Unnatural seeking-cycle, is based on the pr
ofound Conversion of the mind and heart, even while individuality is still alive
. €The Grace-Given Conversion of the heart and mind, is a radical shift in the lit
eral and general direction of subtle and gross activities, from nature s way to Go
d s Way of Freedom. €However, the relaxation, radiance, and falling-away of secondar
y egoity is never perfected, as long as individuality is alive. €As long as the se
parate consciousness remains, some degree of fear, clinging, self-feeding, implo
sion, and withdrawal always exists, even in the most radical of followers, even
in the deepest Conversion. €But, in the upper stages of phase two, the amount and
power of self-energy which is typically clinging, imploding and withdrawing is v
ery small, when compared to the amount of self-energy which is typically being e
ffortlessly allowed to relax, radiate, and fall-away. € The great majority of the
phase-two follower s self-energy, is in an effortless and almost perpetual motion
of relaxation, radiance and falling-away. €The old habit of fear, clinging, self-f
eeding, self-protection, implosion, and withdrawal is dying, and a new habit is
Emerging based on the Conversion of the mind and heart. €But, like all aspects of
God s Way of Freedom, the Conversion of the mind and heart is also by Grace. €
€
As long as individuality is alive, the Unnatural phase-two or radical follower n
ever perfects his giving-over. €He is always engaging some degree of clinging and
withholding. €The rest is by Grace, just as The Path was in all the previous stage
s when his conscious participation was required, and even when he thought he was
doing The Path. €The entire Path is by Grace, but that fact is not deeply understoo
d and lived by most followers. €Due to nature and habit, most still need a bone on
which to chew. €I will not Give them a bone, but they will bring or devise many o
f their own. €But, some will get tired of gnawing on the meatless bone of self-rel
iance and self-effort, and will turn to God, and some of those will eventually g
ive-over themselves and their lives to Him, while seeking Realization above all
else. €A few of those will go on to seek Realization instead of all else.
€
For the serious follower, seeking Realization above all else, eventually turns i
nto seeking Realization instead of all else. €The seeking of Realization instead o
f all else is part of The Radical Life. €The specific Teaching of The Radical Life
is not intended to be hidden , but it is better for followers to be Taught and att
empt The Radical Life only after sufficient preparation. €Adequate preparation for
The Radical Life usually entails at least several years, even for the most seri
ous of followers. €Trying to teach calculus to an average third-grader over a long
period of time, for example, over several months, would only damage the child. €T
he serious follower must hold to his passion, while relinquishing the fast-food
mentality. €He is always profoundly passionate for Realization, and is forever pat
ient for God to Grant It.
€
In phase one of The Path, the natural seeking-cycle, the follower is still might
ily engaging clinging, self-feeding, self-protection, implosion, and withdrawal,
and fear is still powerfully influencing his decisions. €In phase two, the Unnatu
ral seeking-cycle, the mind and heart have been largely Converted, and the in-co
ming tide of phase one has mostly reversed into the releasing, relaxing, radiant
, falling-away, and out-going tide of Conversion. €In phase one, the follower come
s to get from God, or to get God. €He is still primarily getting, and is not prima
rily giving and being. €However, in phase two, the follower comes in order to give
himself and his life over to God, for the Dissolving of the state of individual
ity and the Ending of the very action of getting. €The first phase is the presenti
ng of oneself to God, while the second phase is a Faithful and Prayerful Sacrifi
ce of oneself to God. €The natural phase-one follower wants to keep his distance f
rom God, while getting the goodies. €The Unnatural phase-two follower no longer wa
nts to stand-back from God, and does not want his individuality to be fed by natur
e or God, but wants only to Dissolve In Him, and by His Grace.
€
The Two Phases of A Follower s Life,
and The Two Corresponding Crises
No person simply wakes-up one day and nonchalantly decides he will become a foll
ower of the Living God. €The seeking for God is not precipitated by a cool, ration
al decision-making process. €The mind becomes involved after the impulse to seek G
od has arisen, but the sheer impulse to seek God is always essentially the same:
suffering. €Suffering compels all human actions, and the seeking for God is no ex
ception.
€
An individual who comes to Me and becomes a follower of God, will, because of hi
s egoic nature and entrenched habit-patterns, necessarily enter that relationshi
p engaging all the natural peculiarities of phase one. €Yet, he came to be a follo
wer of the Living God because of suffering. €If he was not a spiritual seeker befo
re finding The Teaching, he came to Me because he was tired of secondary sufferi
ng as the struggle, strain, tension, anxiety, worry, and frustration of being wi
thout the one True God on Whom to rely for his ordinary needs. €If he was a spirit
ual seeker before finding The Teaching, he came to Me because he was tired of se
condary suffering as the struggle, strain, tension, anxiety, worry, and frustrat
ion of being without the one True God on Whom to rely for Realization . €The spiri
tual seeker comes to Me also because he is realizing that the nonsense, fluff, d
elusion, and fraud found on the spiritual circuit will never help one Realize Go
d, and are, in fact, very detrimental on all levels of life. € However, the ordina
ry person and spiritual seeker always come to Me most essentially because of int
ernal suffering: both primary and secondary suffering. €The specific external cata
lysts which they think compelled them to come are largely irrelevant, except tha
t those catalysts served to show that which is not God and His Way. €Most essentia
lly, people come always because of internal suffering, both primary and secondar
y; even though the more-superficial reasons are also valid causes. €
€
The ordinary person thinks that if he could easily and fully satisfy his ordinar
y needs, then his internal suffering would decrease or end. €The spiritual seeker
thinks that God-Realization would be the end of his personal internal suffering.
€Yet, they are both wrong. €Self-feeding never decreases or alleviates the internal
suffering of an individual, whether one is feeding on nature or God. €Moreover, G
od-Realization never creates a non-suffering, Blissful individual, because the p
rice for True Realization is the Death of individuality: True Realization and in
dividuality cannot coexist. €But, the ordinary and spiritual follower will discove
r their respective yet common errors in thinking and action, as their intuitive
understanding of The Way of Freedom deepens. € They are both coming to God in orde
r to feed self, and both incorrectly assume that their suffering will thereby be
alleviated, while individuality remains intact. €However, in spite of their misun
derstanding, the important and positive fact is that they come to God. €God will H
elp correct their errors, but, for Him to Help, they must come unto Him, and tru
ly rely on Him, and sincerely invite and allow Him to the very best of their abi
lity and without conscious compromise.
€
Primary and secondary suffering is always the most essential goad which compels
both ordinary and spiritual persons to give-up, and to come and turn to Me, and
to thereby become a phase-one follower. €The spiritual person suffers no less than
the ordinary person. €And, a follower who is approaching phase two is also compel
led, most essentially, by suffering in his giving-over to God. €The most essential
and internal suffering of each phase is identical. €
€
Internally-pervasive suffering compels followers in both phases, to generate a p
assion and desperation for God. €The degree of passion and desperation for God fou
nd in both phases, can be about the same. € Both phase-one and phase-two followers
are going through a passionate and desperate crisis for God.
€
Remember, however, the two followers are very different in two important ways: u
nderstanding and actions. €The phase-two follower has a subtle intuitive insight i
nto the stuff and clinging ways of egoity, in contrast to God s Way of Freedom. €Con
versely, the phase-one follower has no or little intuitive insight into egoity a
nd God s Way. € So, the phase-one follower is coming to feed from God; while the pha
se-two follower comes to give-over himself and his life to God, while seeking Re
alization at least above all else. €The phase-one follower wants to feed, and the
phase-two follower wants to Dissolve. €Therefore, the same passionate and desperat
e sense of crisis manifests in two very different general orientations and actio
ns, between phase-one and phase-two followers. €
€
Now, what exactly is the crisis of the phase-one follower, and the crisis of the
phase-two follower? € The crisis of the phase-one follower is that of Godlessness
. €His is a crisis of being an individual without a real relationship to the one
True God. €His crisis is that of being a lone individual without God. €The phase-one
follower is seeking a real relationship to God. €He is tired of living without Go
d. €His sense of crisis is that of powerfully desiring God, because he is an indiv
idual without God, and he wants a real connection or relationship to God. €The pha
se-one follower is presenting himself to God, for God to be there for him, and to
get from God. €Nothing is wrong with phase-one, since it is a normal, necessary, and
foundational part of The Path. € You must first be in a real relationship to God,
before you can Dissolve In God.
€
Some phase-one followers eventually yet gradually move into phase two, and are n
o longer content with only a relationship to God. €The transition between phase on
e and phase two is necessarily gradual, and there may be a short or long period
of time wherein a follower alternates between both phases, or has one foot in ph
ase one and the other foot in phase two.
€
The phase-one follower who is transitioning to phase two, is already in a real r
elationship to God, because he has been Meeting with the Incarnation, and has be
en sincerely and deeply attempting to live Sacrificially and Faithfully. €He has b
een Given God, and has been inviting and allowing God, and has been thereby maki
ng room for God; he is, therefore, in a real relationship to God. € However, the c
risis of the phase-two follower is that of individuality . €His is a crisis of bei
ng an individual over against God. €The phase-two follower is seeking to Dissolve
In God. €He is tired of living as a suffering individual, separate from God and ot
her-than God. €His sense of crisis comes from his increased sensitivity to his suf
fering , and from the ongoing war or struggle between the ego s way of limitation,
and God s Way of Freedom. €The phase-two follower is also presenting himself to God
, but not to get God, and not to get from God, but in order to give to God, and
to Dissolve In God.
€
The struggle and crisis for the phase-one follower is that of being without God,
while the struggle and crisis of the phase-two follower is that of being an ind
ividual separate from God. €The remedy for suffering sought by the phase-one follo
wer is to be in a real relationship to God yet while standing-back from Him; on
the other hand, the remedy for suffering sought by the phase-two follower is to
Dissolve In God. €The former may find a degree of contentment, but the latter will
Realize Perfect Freedom and Happiness, but only in the Death of the individual
who wants to be Blissful, while the body yet lives.
€
The sense of crisis experienced by the ordinary, religious, or spiritual person in
his daily life, is merely that of anxiety and frustrated desire, and has nothin
g to do with the crises known by the true follower. € The crisis of the natural pers
on is merely self-contained fear and desire, while the crisis of the follower go
es Beyond himself as a profound, desperate, deep, steadfast, and non-implosive r
eaching-out to God. €Do not confuse the ordinary sense of crisis, with that of the
serious follower. €
€
Few Human Beings Ever Become Followers of The True and Living God
The overwhelming majority of human beings alive on the planet at any given time,
are not inclined to really turn to God, and to truly rely on Him. €And, only a ve
ry small percentage of those who really do turn to the True God, will truly and
deeply attempt to give-over themselves to Him in phase two. €It is highly unlikely
, but not impossible, that thousands of people will become true followers of the
Personal and Impersonal God, while the Body called Dava is alive, or while any
other True Incarnation is alive and making Himself or Herself available to human
ity. €An Incarnation may or may not make Himself known to humanity, and may or may
not Teach and Help individuals. €He or She is bound to no specific Personal desti
ny. €But, Those Who do allow public knowledge of Their Existence, will most likely
not be surrounded by herds of true followers. €That fact is as unchanging as the
laws of physics. €If you see thousands or more people deeply committed to a living
spiritual teacher, master, or guru, then know that he or she is most likely not
an Incarnation of the Living God.
€
Why is that so? Is it not taught in many spiritual groups that all human beings
can live a truly Higher Life, and can even find authentic God-Realization? € Yes,
it is true that they can , in that they have the inherent capability for the Hig
her Life and for True Incarnation, but, if given the choice, the masses will alw
ays choose the natural way over God s Way. €It is unrealistic to think that the enti
re population of human beings alive at one time, will ever want to be Lifted-Up
to the Higher Life and even Incarnation. €
€
The most essential reason why the ordinary, religious, and spiritual masses are
strongly disinterested in becoming followers of the Living God, is quite a surpr
ise to most readers, and goes against the grain of spiritual-correctness. €What is
that most essential reason? € God s Design of creation includes the fact that the o
verwhelming majority of people alive on the Earth at any given moment, are not i
nclined to turn to Him. €The masses have the possibility and capability for the Hi
gher Life and Incarnation, and could turn to Me, but, by Design, the great major
ity of people alive at any given moment would, if given the choice, readily choo
se the natural way over God s Way. €Therefore, the majority of people who read The T
eaching of Freedom as Given in My Writings, will most likely reject Me and My Wa
y. €That is natural and normal, and is to be expected and fully accepted, even tho
ugh followers occasionally have difficulty embracing the idea. €Almost all who beg
in to read this Book, will stop before finishing less than ten pages, and will n
ever re-turn to Me.
€
God s creation of space and form is perfect as it is, in being an ideal arena for
the Incarnation of the Creator. €Creation is all about God; creation is not for it
s own sake. €The fact that, most likely, only a few will turn to God, is not a sig
n that creation is imperfect or flawed. €The fact that probably only a very few wi
ll turn to God is His Doing, but it is not His fault . €The idea of fault implies blame
for an undesirable action or outcome. €In fact, nothing is wrong with God s Design,
which includes the reality that most people are not inclined to become follower
s of Him. €That reality is neither right nor wrong ; it is what it is, as part of God s
reation. €No fault can be assigned, when all is as it should be.
€
Remember that the masses are merely not inclined or are not tending to seek God,
but that God does not exclude any person from seeking Him. €God s Love and Design M
ake it possible for the masses to turn to Him. € Any and all individuals have the
choice and capability, but, by Design, most would probably choose nature s way ove
r God s Way, if presented with the two options. €God does not exclude any number or
percentage of people from choosing and seeking Him, but His Design is such that
most people are merely not inclined or not tending to seek Him. €All people have t
he capability, but most do not have the inclination or tendency. €The Door is alwa
ys Open, and God does not discriminate or exclude. €Any person without the inclina
tion today, could very quickly change and become a true follower of God tomorrow
. €All things are possible with God.
€
Since all have the capability to live the Higher Life, and since God does not pr
event any person from seeking Him, then what exactly is it about God s Design of c
reation, that causes the masses to be not inclined to seek Him? €Several specific
factors exist:
a.€€€€The existence of a True Incarnation is extremely rare. €If you are curious, and if y
ou have not done-so already, then go and spend some time on the spiritual circui
t and in spiritual groups. €Talk to people who are involved, or who have been invo
lved, with spiritual teachers, masters, and gurus. €Listen to the stories. €Go to se
e the spiritual teachers, masters, and gurus. €Look closely at the spiritual seeke
rs, and at their teachers, masters, and gurus. €Look closely at their state, quali
ties, behavior, and lives. €Be honest with yourself: what do you really see and he
ar? €And, consider the paths and practices they peddle. €Go into a spiritual or meta
physical book store. €Read their books, if you can bear it. €Look through the myriad
of spiritual magazines and publications. €Consider the illogical, absurd, vague,
flaky, fluffy, and warm-fuzzy babblings you read. €What does your common sense, an
d your heart, tell you about spiritual people, and about the nonsense they are t
rying to sell you? €Use your mind and heart, and practice extreme discernment.
€
If you spend much time at all on the spiritual circuit, and in the book stores,
you will discover dozens if not hundreds of deluded or fraudulent spiritual teac
hers, masters, and gurus, most claiming to be fully enlightened, an avatar, a Bu
ddha, a Christ, or an Incarnation. €Some will try to retain a little false humilit
y, and will try to cover their obvious im-Perfections, by claiming to be, enlight
ened but still evolving . €You most likely have heard this and much like it before. €
But, they are all trying to get something from you, and it is not your limitatio
n and suffering. €Most simply want your money and other forms of contribution, but
many also want your recognition and adoration. €However, some do not stop with de
ceit, theft, and wanting to be worshipped, but also go even lower into various f
orms of depravity and abuse. €Whether innocently deluded or intentionally fraudule
nt, and behind the forced smiles and seeming-benevolence, they are all wolves in
sheep s clothing. €
€
Any spiritual teacher, master, or guru who finds popularity with the spiritual m
asses, is either innocently deluded (but nevertheless fraudulent), or is intenti
onally and knowingly fraudulent. €The spiritual masses are not likely to be please
d with the True Incarnation. €(However, just because a spiritual teacher, master,
or guru is not popular, does not mean he or she is an Incarnation). €Any True Inca
rnation Who does find popularity with the religious or spiritual masses, becomes
popular only after His or Her physical death, because the Incarnation s Teaching
can then be perverted to meet the egoic needs of the masses. €The Pure Teaching of
Freedom is never welcome by the masses.
€
The entire population of those who consider themselves to be spiritual seekers,
or spiritual, or even enlightened, is rather large, but the spiritual masses are
still only a very small and minority percentage of the entire human race. €That f
act may give you an idea as to the rarity of true followers of God, and the even
-rarer Event of a True Incarnation. €Most of the few people who become followers o
f the True God, and those even-fewer who go on to allow Perfect Incarnation, hav
e done time on the spiritual circuit. €Followers and Incarnations comprise an extr
emely small group, when considering the billions of people alive on the planet.
€
The very rarity of a True Incarnation means that it is less likely that a great
number of people will ever even hear about Him or Her. €The evening news will not
announce His Presence. €Therefore, without knowing about God and His One Way of Fr
eedom, people do not even know there is a Way that is Better than the natural wa
y of living, whether ordinary, religious, or spiritual. €Without such basic knowle
dge, the ideas of choice and little inclination are irrelevant. €Without knowing I
am here, there is no choice, and the weak inclination to turn to God is not nou
rished or challenged. €Therefore, few True Incarnations means few followers.
€
The world simply does not know about Me and My Way of Freedom. €The masses are ign
orant, but not stupid by birth. €Ignorance and stupidity are very different. €Ignora
nce means capable of knowing and understanding, but simply un-informed and un-ta
ught. €Stupid means incapable of knowing and understanding regardless of how well
one is taught, like the congenital moron. €Some are morons by birth; others by cir
cumstance or choice. €The masses are not stupid morons in that they have the capab
ility to know and understand God s Way, but they are ignorant by not being exposed
to My Message of Life and Freedom.
€
The congenital moron, and those with serious brain damage, and those with severe
psychiatric disorders which prevent ordinary-functionality, have neither the de
sire nor the capability to seek God. €These are the main exceptions to the idea th
at, All have the capability to seek God. . €Purely-physical handicaps need not be a h
indrance to the Higher Life. €
€
The following other factors that cause the masses to not be inclined to seek God
, and why there are, therefore, few followers, will also answer more-specificall
y why there are so few True Incarnations:
b.€€€€Most people on the Earth do not consciously feel that they are deeply suffering. €Mo
st people are simply not consciously aware of their own state of primary and sec
ondary suffering. €Their state of suffering is all they know, and it is taken to b
e normal . €If they are experiencing no painful physical disease, or no unusual circu
mstantial, relational, or financial crisis, many people will say they are happy . €Ph
ysical health, and satisfied desires, and no great worries, and generally things
going my way , are assumed to be happiness . €From a broader perspective, physical comf
ort and well-being, self-feeding, and self-protection, are considered to be happi
ness . €The many forms of pleasuring are thought to be moments of unusual happiness .
€
Regardless of the grins and declarations to the contrary, every individual is su
ffering. €But, most people do not consciously feel they are suffering. €Even though
people are not conscious of their own suffering, they are still compelled by the
state of limitation and suffering to be always seeking a change or improvement
of experience. €The very suffering of which they are unconscious, keeps them in mo
tion. €Limitation and suffering keep people in motion, always seeking an experienc
e which is beyond or other-than the current experience. €The current and most esse
ntial experience is always actually that of limitation and suffering. € Limitation
and suffering compel humans to be always in motion, seeking that which is beyon
d the state of limitation, or seeking an experience which is other-than the curr
ent experience of suffering. €(An individual cannot have the Bliss of God, but, hy
pothetically, if an individual could always be Perfectly Blissful, he would not
seek new experiences. €Likewise, an individual cannot Be Infinite, nor can he Real
ize Infinity, but, hypothetically, if an individual could at the very least Real
ize Infinity, he would not seek that which is beyond him, for nothing lies beyon
d infinity.) €
€
The reason why most people do not realize they are suffering is quite simple. €In
the daily hubbub of caring for basic personal needs, responsibilities, and worri
es, and while pursuing various ambitions and goals, and while seeking and indulg
ing the many changes and improvements in experience, people are continually fill
ing-up, stimulating, and distracting themselves. €The very processes of filling-up
, stimulation, and distraction, and the experiences of each, cause the individua
l to be largely oblivious to his continual suffering. €He is still suffering, but
is simply not conscious of it, until perhaps he sits still for a moment. €Many peo
ple have a vague idea that they are not completely and perfectly happy, but in t
he daily hubbub and ongoing self-feeding, they are typically and largely oblivio
us to it. € The suffering causes the actions which make the individual oblivious t
o his suffering. €Suffering creates its own imperfect and self-perpetuating remedy
, and that remedy is to be unconscious of the suffering. €
€
A follower has the impulse to seek God, as well as the reason . €Being conscious o
f suffering provides the impulse to seek God, and become a follower of Him. €Reali
zing that neither the ordinary, religious, nor spiritual life will satisfactoril
y lessen the suffering, provides the reason to seek True God-Realization, and be
come a follower of Him. €However, since most people are not very conscious that th
ey are always and profoundly suffering, the ordinary, religious, or spiritual li
fe seems good enough , and they never become a follower of the True and Living God.
€Without being conscious of suffering, they have no reason to turn to God, much l
ess give-over themselves to Him.
€
c.€€€€God s Way Threatens the life of individuality. €Fear is certainly not the only reason
most people reject God, but fear is an extremely powerful reason why the True Go
d and His one Way are never popular among the masses. €Moreover, many of the other
reasons for God-rejection have fear as their foundation, and are also compelled
and sustained by fear.
€
Nature s way is primarily about the preservation of form, and thus, in the human k
ingdom, the preservation of individuality. €Fear is nature s active force of cohesio
n in a person, and causes the individual to be protected and preserved. €However,
God s one Way of Freedom is completely contrary to nature s way, in that God s Movemen
t of Incarnation is primarily about the Dissolving of individuality, which Makes
room for Him.
€
As readers discover that The Path of Freedom is partially about that terrible thi
ng called Sacrifice, almost all will turn-tail and run. €Faith, and Communication (
or Prayer) to God, are also not very attractive to the natural life of self-feed
ing, self-reliance, and self-effort. €While running in the opposite direction, the
y will also often illogically and emotionally criticize the Messenger, and even
lash-out at Him in various ways, as other attempts to keep the frightening Truth
at bay. €Most copies of this Book, and all My other Writings, that are given to t
he public, will eventually find their final resting place on the garbage heap, w
hile reading materials that feed the life of individuality (such as novels, spir
itual books, cook books, job-related information, and how-to manuals) are valued
possessions. €The greater the threat, the greater the reaction. €I am the Greatest
Threat to nature s way, and the vast majority will react accordingly. €Jesus was con
tinually harassed and threatened, and finally murdered. €And, more than one attemp
t was made on the life of Buddha. €In many parts of the world, the same could easi
ly happen today. €The masses love only dead Incarnations. €They like the idea of get
ting the Love and Bliss of God, but do not like His Way of Freedom. €If Incarnatio
ns Taught only Love and Bliss, and not Freedom, They would be as popular as the
thousands upon thousands of frauds found on the spiritual circuit. €Yet, Bliss is
not Realized without the Death of individuality while the body yet lives, which
is Freedom. €Perfect Bliss is a mere by-product of Freedom. €The Path is primarily a
bout Freedom, yet we must acknowledge that Bliss arises in the Mind and Body. €Peo
ple run to Bliss, but run from Freedom. €
€
Nature s way is about the preservation and protection of form and thus individuali
ty. €Nature s impulse for the preservation of form manifests as the ordinary, religi
ous, and spiritual lives. €The religious and spiritual masses want to be fed all t
he typical ordinary means of self-fulfillment, but they also want to be fed by t
heir beliefs and practices. €The religious leaders, and the spiritual teachers, ma
sters, and gurus, are glad to oblige in order to get the goodies they want from
their members and students. €However, God s Way is not the natural way. €The Way of Fr
eedom is exactly opposite to the small, natural life of individuality, fear, cli
nging, self-feeding, self-protection, implosion, withdrawal, self-reliance, and
self-effort. €Therefore, The Way of Freedom threatens the life of individuality, a
nd is never popular among the masses, so there are always few followers of the o
ne Living God. €True followers of God are always in a very small group, and are al
most completely unknown to the natural masses who are bound and directed by fear
.
€
d.€€€€Many potentially-serious spiritual seekers are forever diverted from God by spirit
uality. €Most people found in the spiritual groups and organizations, are neither
serious about learning of God, nor are they seriously seeking God-Realization. €Th
e overwhelming majority of people found on the spiritual circuit are simply seek
ers of survival, pleasure, and vanity, and are merely using their spiritual ende
avors and groups for various forms of self-feeding. €A few serious seekers can be
found among the spiritual herds, but, like water in the desert, they are rare in
deed.
€
When a serious and innocent seeker of God begins his quest, he typically turns t
o spiritual books and spiritual groups, and attends seminars and lectures. €After
all, they do mention God s Name once in a great while. €He is still a serious seeker
, especially during the first year or two of his quest. €However, the animal that
he is still lives, laying in wait, and very hungry. €Since spirituality does not p
rovide him with The Way of Freedom, he cannot help but to begin feeding on the m
eatless bones at the spiritual buffet. €
€
He gnaws and feeds on the stimulation and warm-fuzzies of socializing with his s
piritual friends. €He is fascinated with his visions , and with his energy experiences,
and with his higher states of consciousness. €He fills-up on the vanity of being re
garded, by himself and others, as spiritual, evolved, or even enlightened. €He fin
ds an empty consolation in the anticipated future rewards of personal bliss and
an afterlife. €He rolls-over, licking his lips, and somewhat appreciating his meal
, just before dozing-off in an afternoon slumber. €After waking from his nap, and
while still digesting his spirituality, he is engaging all the ordinary fillings
-up, stimulations, distractions, and consolations, and is daily confronted with
the many ordinary problems and challenges faced by all.
€
He thereby gets diverted from God, and then completely lost. €He began his quest s
everal years ago as a serious seeker, innocent and truly wanting to learn and Gr
ow. €He was suffering, and is still suffering, yet the ordinary and spiritual live
s have given him just enough satisfaction and distraction, so that the passion h
e once had for finding God is extinguished. €He was once part of only the ordinary
masses, and is now also part of the spiritual masses. €Without the one True God,
even a serious seeker can become forever diverted from truly seeking Him. €Only Go
d can Give God, and only God is sure to Keep a sincere seeker on the Straight an
d Narrow, and any and all things of nature can forever lead even the most seriou
s seeker astray. €Moreover, once diverted, and without God, there is no way back t
o where all his seeking began. €
€
Even if he stumbles across The Teaching, his well-fed and dispassionate state wi
ll likely keep him from understanding The Way and becoming a follower. €Why? €God wi
ll not Touch the heart of the casual, self-satisfied, and apathetic seeker, and
will not Reveal to him any deep intuitive understanding of The Path. €So, he is un
likely to fall in love with God once again, and is unlikely to understand why Th
e Way of Freedom is different from all the other paths and practices he already
enjoys at the spiritual buffet. €Therefore, being well-fed and made complacent by
his spirituality, he is unlikely to come unto Me and become a follower of the Li
ving God. €
€
e.€€€€Spiritual teachings, paths, and practices oppose God s one Way. €God is Free, Infinit
, Formless, Eternally-Present, All-Pervading, and Perfectly Blissful Consciousne
ss. €Upon Incarnation Through a living Body, God is also Supreme Intelligence, Pow
er, and Influence Working In the beings and lives of His few true followers.
€
Individuality, or the separate and individual consciousness, or the ego, is limi
tation and suffering. €You are an individual or ego, and you are limited and suffe
ring. €You do not have an ego; you are an ego. €To preserve, feed, fulfill, and glor
ify individuality, is to preserve and feed the limitation and suffering that you
are. €However, to invite and allow the Dissolving of individuality or egoity, is
to invite and allow the Dissolving of suffering. €The Dissolving of individuality
and thus suffering while the body yet lives, Occurs primarily by Grace. €The Disso
lving of individuality while the body yet lives, allows the Incarnation of God.
€
The Way of Freedom is about the Dissolving or Death of you and thus the Incarnat
ion of God, which is Freedom and Perfect Bliss. €However, The Path is not about yo
u becoming Free, and is not about you Realizing God, and is not about you becomi
ng a Blissful individual. €The Path is far more about God , than about you. €You hav
e no "Higher Self": there is you, and there is God. €And you must Dissolve for God
to have room to Incarnate. €Any of thee, and all of Me, cannot coexist. €God's Move
ment and Work In creation is about the Irrevocable Death of you and the Incarnat
ion of Him, and is not about preserving, feeding, fulfilling, and glorifying you
. €You are not God, and you can never be God.
€
God's Grace Dissolves individuality and thus suffering in your mind and body. €The
follower's responsible participation in that Grace is the inviting and allowing
of God. €Inviting and allowing is study of The Teaching, and periodically Meeting
with the Incarnation, and sincerely and deeply attempting to live Sacrificially
, Faithfully, and Prayerfully. €Through the living Incarnation of God, the followe
r is Given That which he invites and allows, and That Into which he surrenders,
and That In which he Dissolves.
€
Those who do take time to seriously investigate The Teaching of Freedom, soon co
me to understand that God's one Path of Freedom is completely contrary to all th
e spiritual teachings, paths, and practices previously studied. €Some of the terms
and language may be similar, and that may cause some readers to, at first glanc
e, erroneously assume that The Path is similar to spirituality, but the objectiv
es and practices found on the spiritual circuit are discovered to indeed be oppo
site to The Way of Freedom. €Furthermore, spiritual teachings are replete with war
m-fuzzy, feel-good spiritual-correctness , while The Teaching Provides plain, di
rect, and uncompromising Truth. €The Teaching of Freedom is necessarily offensive
to egoity, and all new readers will get angry at some point in their study, but
that is not the Intent. €I am not here to offend, but to Relieve suffering. €Yet, I
will offend, and I will Relieve suffering. €I will offend with Compassion, and I w
ill Relieve suffering with the Love and Power that I Am.
€
The objectives of spiritual teachings are the preservation, feeding, fulfillment
, and glorification of individuality. €The practices proposed by spiritual teachin
gs are that of the preservation, feeding, fulfillment, and glorification of indi
viduality. €To the contrary, the objective of The Teaching of Freedom is the Disso
lving of the state, qualities, and ways of individuality, and thus the Incarnati
on of the Living God. €The practice or living of The Way of Freedom is the invitin
g and allowing of the Dissolving of individuality, and thus the inviting and all
owing of the Incarnation of the Living God.
€
A seeker who diligently studies the morass of spiritual teachings available toda
y, is consistently indoctrinated with ideas and practices which reaffirm and rei
nforce his nature. €It is his nature to preserve, feed, fulfill, and glorify himse
lf, so he naturally resonates with spiritual teachings and enjoys their offering
s. €Over the years of study and practice, he learns to erroneously equate notions
of God and Realization, with the objectives and practices of preserving, feeding
, fulfilling, and glorifying individuality.
€
Then, he stumbles across The Teaching of Freedom. €He soon understands that My Way
is not in any way similar to all the spiritual teachings he has studied. €He does
not get stimulated and filled with himself while he reads. €He is not reassured o
r comforted. €He finds no validation of himself as an individual, or as a "spiritu
al being having a human experience", or as "already enlightened". €He finds no con
gratulations. €He is not told that, "All paths lead to God.", or that, We are all o
ne. . €He is not promised an afterlife or reincarnation. €He is not told that, The ego
is an illusion. . €He is not asked to meditate on himself. €He is not told to look for
lights or listen for sounds. €He is not asked to look or listen within or without
. €He is not given a mantra, beads, or pictures. €He is not asked to arrange an alta
r, or burn candles and incense. €He does not begin therapy or a special diet. €He is
not asked to believe. €He is not asked to have any particular experience.
€
He is asked to understand. €He is asked to intuitively understand and see, on subt
le and gross levels, the striking contrasts between nature's way of preserving,
feeding, fulfilling, and glorifying individuality, and My one Way of Freedom and
Incarnation. €He is asked to understand and see the subtle actions of clinging, s
elf-feeding, implosion, and withdrawal he is always doing, and which preserve an
d protect his state of individuality, and which prevent God. €He is asked to under
stand and see that his primary and strongest clinging is the clinging to himself
, and that without first clinging to himself, no other clinging is possible. €He i
s also asked to understand nature's way of self-effort and self-reliance, in con
trast to My Way of Grace and Help. €He is asked to study and Meet with Me, both be
ing the circumstances in which I Give Myself and My Way. €He is asked to continual
ly turn to the Living God, and to passionately surrender his clinging, self-feed
ing, implosion, withdrawal, self-reliance, and self-effort to and Into the Livin
g God, in all Sacrifice, Faith, and Prayer. €And, he does it all for the Ending of
individuality and suffering, and for the Incarnation of God. €
€
If you understand, be not afraid, but be glad that you have found The Way. €All I
Want from you is your state, qualities, and ways of limitation and suffering, so
that God can Incarnate once again.
€
Many spiritual seekers have become so indoctrinated and brainwashed with the mor
ass of self-preserving, self-feeding, self-fulfilling, and self-glorifying spiri
tual teachings, that when they do find The Teaching of Freedom, they immediately
reject it because it is so contrary to all they have been taught for years. €The
life of Sacrifice, Faith, and Prayer is simply unacceptable to egoity, especiall
y when egoity is being reinforced by spiritual teachings. €That is another reason
why there are so few followers of the Living God.
€
f.€€€€Spiritual-correctness prevents the mind from seeing or accepting the Truth. €For the
serious seeker, spiritual-correctness is an extremely mentally-crippling diseas
e, and is €oppressive to his sincere search for God. €For all other spiritual-types,
it is simply a normal, un-questioned, and vanity-protecting way of life. €
€
Spiritual-correctness is identical to political-correctness in principle. €Both ar
e about protecting the vanity of a person or group of persons, even at the expen
se of being factual and honest. €The only difference between the two is the fact t
hat spiritual-correctness is relative to spiritual vanity, while political-corre
ctness is concerning ordinary vanity. € I Define political-correctness as: a way o
f thinking and speaking, so as to not offend another person s ordinary vanity, eve
n at the expense of truth (or the ordinary facts about a person or group of pers
ons). €A person s ordinary vanity can be offended by devaluing his:
1.€€€€ordinary accomplishments;
2.€€€€ordinary appearances;
3.€€€€ordinary associations or affiliations;
4.€€€€ordinary behaviors;
5.€€€€ordinary beliefs (or unverifiable ideas);
6.€€€€ordinary capabilities;
7€€€€ordinary knowledge (or verified ideas); and/or
8.€€€€ordinary possessions.
€
Similarly, I Define spiritual-correctness as: a way of thinking and speaking, so
as to not offend another person s spiritual vanity, even at the expense of Truth
(or the facts about God, and His one Way, and the Things Of God). €A person s spirit
ual vanity can be offended by devaluing his:
1.€€€€spiritual accomplishments;
2.€€€€spiritual appearances;
3.€€€€spiritual associations or affiliations;
4.€€€€spiritual behaviors;
5.€€€€spiritual beliefs (or unverifiable ideas);
6.€€€€spiritual capabilities;
7.€€€€spiritual knowledge (or verified ideas); and/or
8.€€€€spiritual possessions.
€
There are hundreds of examples of popular spiritually-correct ideas, but they ar
e false in spite of their popularity. €Not long ago, the majority of people on the
planet believed the Earth to be flat, but clear thinking and real experience ev
entually proved the idea wrong. €Here are some examples of modern spiritually-corr
ect ideas, which, individually, also qualify as a delusion or illusion:
1.€€€€All paths lead to God.
2.€€€€We are all going toward God; we are each just doing it our own way.
3.€€€€I am already God.
4.€€€€I am already Enlightened.
5.€€€€I am already Spiritual.
6.€€€€I am Perfectly Blissful.
7.€€€€I am Infinite.
8.€€€€I already have God in my life.
9.€€€€We are all One.
10.€€€€I go in and out of Enlightenment.
11.€€€€I go in and out of Egolessness.
12.€€€€The ego is just an illusion.
13.€€€€Everything is just an illusion.
14.€€€€We create all of our own reality.
15.€€€€We choose to be born into our circumstances.
16.€€€€There are many Gods.
17.€€€€There are many degrees of Enlightenment.
18.€€€€I am Enlightened, but still evolving into deeper Enlightenment.
19.€€€€It is impossible to Realize Perfect Enlightenment while the body lives.
20.€€€€It is impossible for the body to live without the ego.
21.€€€€There is no such thing as an Absolute Authority regarding God, The Path to God, a
nd Enlightenment.
22.€€€€We are all the same.
23.€€€€It is not Spiritual to judge others.
24.€€€€Ultimate Truth is whatever is true for the individual.
25.€€€€There is no such thing as ideas which are true, and ideas which are false.
26.€€€€There are no right and wrong actions.
27.€€€€There is no such thing as good and evil.
28.€€€€People are basically good.
29.€€€€I love everybody.
30.€€€€I am a very giving person.
€
One outcome of spiritual-correctness is that it helps spiritual-types feel good
about themselves and others. €Nothing is wrong with feeling good about oneself and
others, but the price for spiritual vanity can be to not discover the truth abo
ut oneself and others, and to not discover the Truth about God. €Spiritual-correct
ness also often relieves spiritual-types of personal responsibility for thinking
, and for negative actions, and for lack of proper action, and, most importantly
, for their search for God. €Spiritual-correctness only feels good, while Truth is T
rue and Liberating.
€
The practice of spiritual-correctness is also simply another form of spiritual c
ommerce. €Spiritual-correctness provides mutual protection of investment of time,
money, vanity, and self-energy, to those who live according to it. €By adopting th
e unbending principle that, All paths lead to God. , a person recognizes that, even
if he himself has doubts or criticisms about a particular idea, path, or practi
ce, he is not to express those doubts. €But, in the process of no one criticizing
a spiritual idea, teacher, path, or practice, he himself is protected from doubt
and criticism. €Since no idea, teacher, path, or practice can be doubted or criti
cized, then no spiritual seeker can be doubted €or criticized, which includes him.
€Every path and every spiritual person is just fine . €The spiritual commerce is in th
e implicit agreement that, I will not doubt or criticize you or your spiritual pa
th, if you do not doubt or criticize me or my path. €We and our paths are thereby
protected from doubt and criticism. . €The vanity is protected by not being subject
to doubt or criticism, but every seeker is also protected from confronting doubt
and criticism of his path and doubt and criticism of himself . €Spiritual-correct
ness undermines the expression of doubt and criticism, but also usurps healthy d
oubt and constructive criticism. €Eventually, the mind which is trained in spiritu
al-correctness, cannot even have thoughts of doubt and criticism. €The thinking sk
ills and Truth are sacrificed at the altar of vanity and feel-good warm-fuzzies.
€
In a climate of spiritual-correctness, any spiritual person, and even his most r
idiculous ideas and practices, are accepted and embraced as they are, and are ev
en applauded. €After all, He is sincere, and that is all that matters. . €However, sinc
erity does not necessarily mean that the ideas about which one is sincere are ac
curate, and does not necessarily mean that the spiritual practices one engages w
ith sincerity will lead one to God. €Sincere leaders and teachers can be found in
every religion and spiritual group, but sincerity means nothing if the ideas and
practices taught with sincerity are wrong. €Spiritual-correctness dictates that f
eelings are more important than facts and Truth: as long as one feels the right wa
y within oneself and about others, then all is fine. €
€
Because of the mental climate of spiritual-correctness, every spiritual person,
every spiritual idea, and every spiritual practice is perceived through a thick
fog of blind and loving acceptance, and is also, in a vague way, erroneously assum
ed to represent God and a valid Path to Him, yet without really knowing exactly
how. €But, some of the most damaging outcomes of spiritual-correctness for the ser
ious seeker is mental weakness, lack of discernment, and thus the inability to s
ee and accept matters as they really are. €The price for spiritual-correctness to
an otherwise serious seeker, can be very, very high: his mind and heart become c
losed to discovering the one True God and His one Real Way of Freedom. €
€
Authors of spiritual teachings are careful to not conflict with, or directly con
front, other spiritual-types. €And, they have very little of any depth or substanc
e to say in their writings, and which, therefore, contain much fluff. €Any given s
piritual teaching is also likely to be full of delusions, illusions, contradicti
ons, and perhaps even lies. €Moreover, spiritual teachings say that All paths lead
to God. , yet the thousands upon thousands of spiritual teachings available today
profoundly contradict one another (except for the underlying practice of self-fe
eding and self-reliance). €Therefore, reading spiritual teachings usually causes t
he mind to assume a flat, mushy, superficial, dissociated, torn, and very distur
bed way of functioning. €And, since every bit of insane, unrealistic, directionles
s, and contradictory spiritual nonsense found on the spiritual circuit is assume
d to be capable of leading one to God, and since it is all, therefore, accepted
and integrated into the spiritual person s mind, most spiritual-types are either p
sychotic or just plain flaky.
€
This Book is not the appropriate forum for an extensive Discussion of Jesus Sermo
n on the Mount. €However, for the sake of spiritual-correctness, many spiritual-ty
pes have conveniently isolated and locked onto Jesus Statement, Judge not, that ye
be not judged. , to the exclusion of the subsequent verses and Jesus continual Jud
gment of people. €In short, Jesus did not Imply that followers should become brain
less and un-discriminating, but, if you read the judge not verse in context, He we
nt on to Say to not judge as a hypocrite , but to first cast out the beam out of
thine own eye , so that you can then see clearly enough to judge others accurately
, and for their sake. €Following are all the referenced Bible verses, beginning wi
th Matthew chapter 7, verse 1 which is where, unfortunately, most people stop re
ading:
€
Judge not, that ye be not judged. €For with what judgment ye judge, ye shall be ju
dged: and with what measure ye mete, it shall be measured to you again. €And why b
eholdest thou the mote that is in thy brother's eye but considerest not the beam
that is in thine own eye? €Or how wilt thou say to thy brother, Let me pull out t
he mote out of thine eye; and, behold, a beam is in thine own eye? € Thou hypocrit
e, first cast out the beam out of thine own eye; and then shalt thou see clearly
to cast out the mote out of thy brother's eye.
€
Also, if spiritual-types were to take the time to read all the recorded Words of
Jesus which are found in the first four Books of the New Testament, they would
discover that He continually Judged others, and at times Judged and Criticized t
hem very harshly, but only in order to Help them. €He also Called many people a va
riety of very spiritually-incorrect names, such as dog , swine , and even Satan , while
t the same time Lovingly Teaching them about The Way of Freedom. €On many occasion
s, he also Cursed some people, yet Healed those who desperately wanted Healing.
€
Is it better, for the sake of being polite and non-judgmental , to allow sincere se
ekers to languish in their ignorance and waste their lives, or should those few
who know of God s one Way of Freedom tell sincere seekers of their error and about
The Path? €Unfortunately, spiritual-correctness has become so entrenched, that to
simply and logically show a spiritual-type that his ideas are wrong or incorrec
t, is taken to be harsh and judgmental . €Most spiritual persons would rather be left a
lone in their denial, ignorance, and vanity, but, unknown to them, being left al
one comes at the cost of never Realizing God. €By nature, people are also afraid o
f conflict, and political- and spiritual-correctness helps them avoid the confli
cts which they fear. €Under spiritual-correctness, every spiritual-type and his id
eas are good and right , or at least good and right for him : no judgment and thus no
conflict. €Is a serial murderer thinking and doing that which is good and right or go
od and right for him , or are his thoughts and actions just plain wrong and evil? € €
€
Spiritual-correctness is a powerful hindrance to an otherwise serious seeker of
God, because the mind is not allowed to engage in honest enquiry, or in critical
yet constructive thinking. €The spiritual person whose brain has been washed by s
piritual-correctness, is unable to understand or accept the Truth about spiritua
lity and God s Way of Freedom. €He cannot let-go of his aversion and negative reacti
ons to the radical and spiritually-incorrect aspects of The Teaching of Freedom.
€He also cannot entertain or understand ideas which are other-than his emotional
response that, The Teaching seems very harsh and judgmental. . €His feelings mean mor
e to him than learning facts and the Truth. €Emotion rules over the intellect, whi
ch is no better than a dog. €Like a child or an animal, he would rather be loved t
han corrected. €However, he does not realize that it is because of My Love for him
that I Correct his lack of understanding. €Yet, one who understands does not embr
ace My Corrections because I Love him, but because he knows I am only Giving him
the one Way of Freedom, and because Growth means far more to him than his vanit
y-based need to be right . €
€
Remember that spiritual-correctness is an emotional responses, and not a rationa
l response. €The same is true for political-correctness. €Spiritual-correctness is s
imply politcal-correctness being applied to the religious and spiritual communit
ies. €Spiritual- and political-correctness are essentially the same dynamic, merel
y expressed in different vernacular and in different arenas. €They are both about
how you feel, rather than about the truth.
€
g.€€€€Many serious spiritual seekers eventually become jaded by spirituality. €What exactl
y does jaded mean? €Here are some synonyms for the term: satiated, cynical, disappoi
nted, doubtful, tired, fatigued, exhausted, numb, indifferent, hardened, negativ
e, pessimistic, hopeless, and disgusted.
€
A serious seeker may not always consciously think the following ideas, but they
are the general notions that fuel his inspiration: He is always looking for that
certain Path, for that certain Practice, for that certain Teacher, or for that
certain understanding, which can lead him to God-Realization. €And, he cannot wait
to Realize God in a future lifetime ; he knows in his gut that this is his only li
fe, and that all else is mere fantasy. €Deep in his heart, he wants that Path, Tea
cher, Practice, or understanding, that is Good, True, Straight, Coherent, Reliab
le, Moral, High, Righteous, Pristine, Beautiful, and Godly. €He wants God and His
Way. €He wants the End of his suffering. €He wants Happiness, Love, Purity, and Peac
e. €He wants Freedom. €The deepest yearning of his heart is to lead a Blissful and G
odly existence. €He wants to fall into the Expansive Embrace of God. €
€
He steps on the spiritual circuit full of innocence, idealism, and hope, and tha
t is good. €However, if a serious seeker stays on the spiritual circuit for years,
and if he does not become enthralled by feeding on spirituality and thereby div
erted from God, then he stands a chance of becoming jaded relative to his search
for God. €His passion for God and Goodness decreases over time to almost zero, as
he becomes jaded by those spiritual persons and teachings that falsely profess
to represent God and His Way. €He may even begin to doubt if God Exists. €Some may i
ndeed give-up all their spiritual seeking. €And, if a serious but jaded seeker doe
s happen to stumble across The Way of Freedom, he is likely to reject it, and no
t become a follower of the Living God. €He winces as he thinks, I have heard it all
before . €Actually, he has not heard it all before , but, he is reacting emotionally a
nd not rationally, because he simply wants to avoid further disappointment. €So, w
ithout deeper inquiry, he dismisses the Greatest Teaching he can ever encounter.
€A serious yet unjaded seeker would give all he owns for the Pearl of Great Price
which is God s one Teaching of Freedom, while a jaded seeker will not waste one hou
r in serious investigation of God s one Way.
€
What causes an otherwise serious seeker to become jaded against God by spiritual
ity? €How do serious seekers eventually become so jaded by spirituality, that they
can reject God and His one Way if they happen to find The Teaching? €Were not God
and His Way the objects of his search when he first stepped foot on the spiritu
al circuit? €What are the factors that have contributed to his drastic change for
the worse? €What has given egoity the justification it needs for pulling-back from
God?
€
1.€€€€ Delusion and Fraud - Serious seekers often engage their minds, and come to unders
tand from their own years of experience, and from other reliable sources, that v
irtually every spiritual teacher, master, or guru is either innocently deluded o
r intentionally fraudulent. €Almost every spiritual teacher, master, or guru eithe
r greatly, but without malice, over-estimates his state of consciousness and the v
alue of his teaching, or knowingly and intentionally makes false claims regardin
g his degree of enlightenment and his teaching. €The majority of spiritual teachers,
masters, and gurus are merely innocently deluded, and simply do not know any be
tter, but the remaining still-large number are intentionally fraudulent. €The inno
cently deluded are also frauds, only they do not know they are charlatans. €
€
However, the outcome for the serious seeker is the same: an innocently deluded t
eacher, and an intentionally fraudulent teacher, can inflict the same high degre
e and many forms of damage on a serious seeker, and thereby jade the seeker agai
nst God and His one Way. €A well-meaning spiritual leader is typically just as damag
ing as the intentional fraud. €What is the damage they inflict? €As the rest of this
section explains, the damage is far more extensive than powerful disappointment
, but after a serious seeker spends years on the spiritual circuit, and sees tha
t almost every spiritual teacher, master, or guru he encounters is either innoce
ntly deluded or intentionally fraudulent, and the great majority of his experien
ces are negative, he becomes, at the least, very disappointed in his spiritual q
uest. €
€
He begins to realize that most or all spiritual teachers, masters, and gurus are
 either deluded or frauds, but then makes the mistake of rejecting God s Way of Fr
eedom without serious, open-minded, and open-hearted investigation. €He rightly tr
usts no spiritual teacher, master, or guru, and has grave doubts if any Real and
Perfect Teacher even exists today. €He is left with only his jaded mind and heart
, and is unlikely to become a follower of the Living God, if he does happen to c
ome across God s Teaching of Freedom. €He erroneously assumes that Dava must also be
deluded or a fraud. €
€
2.€€€€ Hypocrisy - A serious seeker who spends years on the spiritual circuit, sees the
profound inconsistencies between the teachings of spiritual teachers, masters, a
nd gurus, and the behavior of those leaders and their students. €They talk a good
talk, but walk a low walk at least in private. €They teach and speak of high spiri
tual ideals and benevolence, yet demonstrate selfishness, meanness, lying, steal
ing, back-biting, manipulation, and even mental, physical, or sexual abuse. €
€
But, deluded and fraudulent spiritual teachers, masters, and gurus, and their st
udents, cannot help but be hypocrites. €They are not God. €They are individuals. €Only
God is Good and Perfect. €Only God can Be God. €Only God can Act as God. €Only God ca
n Give God. €They are egos and not God, but, unlike God s followers who are also ego
s, they have no intuitive understanding of God s one Way of Freedom, which would a
lmost certainly prevent the negative and hypocritical behaviors listed above. €
€
Neither God nor His Way can be found on the spiritual circuit. €Religious and spir
itual circles are filled with hypocrites, because God and His Way are not there.
€They want to live a Higher Life and do Good, and some even sincerely want to Rea
lize God, but they have no Help from God, and are Given no understanding of His
Way. €They are, therefore, necessarily hypocrites, and, in one sense, cannot help
it. €
€
It is quite ironic that the very community which professes to seek God and to al
ready be Spiritual, is as ignorant of God and His Way as the atheist. €After years
of observing hypocrisy, after years of watching the egoic animal-nature of spir
itual people win-out over the high ideals found in their spiritual teachings, th
e serious seeker is left with only his jaded mind and heart, and is unlikely to
become a follower of the Living God, if he does happen to come across God s Teachi
ng of Freedom. €He erroneously assumes that Dava must also be a hypocrite.
€
3.€€€€ Illogical and Unrealistic Teachings - Even the most serious seeker begins his que
st for God with his mind largely untrained in how to think logically and realist
ically, especially relative to God. €This does not mean that he is stupid, or that
he never thinks logically or realistically in his daily life, for he must be in
telligent and think correctly in order to function normally and be productive in
his daily life. €But, it is typical for even the most serious seeker to permit ir
rational and unrealistic ideas and thinking to influence his understanding of Go
d and God s creation. €
€
The serious seeker s mind is always reaching for understanding of God. €He is suffer
ing, and wants to make sense of God, and wants to know how to Realize Him. €Yet, h
is mind is without Grace-Given intuitive understanding, and so, without such int
uition, his is a natural mind. €The natural mind has only the inadequate tools of
the five senses and its own flawed thinking and unrealistic assumptions to guide
it to God. €Yet, even with its inadequate tools and lack of Guidance, the serious
seeker s natural mind still reaches for understanding of God. €However, in its desp
eration to understand God and how to Realize Him, the natural mind is prone to c
reate its own understanding . €Since God and His Way are not known and understood thr
ough the five senses and natural thinking, then the serious seeker s natural mind,
which depends on the five senses, is prone to create its own assumptions about
God, and treats those assumptions as if they represent that which is real or tha
t which is possible to be real. €Therefore, even the most serious seeker begins hi
s quest for God already prone to engage, and already engaging, illogical and unr
ealistic thinking relative to God. €Moreover, since the mind has yet to find any d
egree of satisfaction through a logical and realistic Teaching of God, he begins
his rounds on the spiritual circuit already confused, tense, disturbed, withdra
wn, and somewhat psychotic. €Just as the body needs proper air, water, and food to
be healthy, the mind needs logic, clarity, and realism in its thinking, or it w
ill necessarily be unhealthy, which means it will be confused, tense, disturbed,
withdrawn, and psychotic. €
€
The spiritual circuit and its bookstores are filled with irrational and unrealis
tic spiritual teachings. €Yet, spiritual teachers, masters, and gurus cannot help
but write irrational and unrealistic teachings. €Deluded and fraudulent teachers,
which accounts for almost all of them, cannot help but espouse illogic, babble,
drivel, and fantasy. €The wide array of illogical and far-fetched spiritual rambli
ngs found in spiritual teachings, only serve to create even more confusion, tens
ion, disturbance, withdrawal, and psychosis in the seeker. €Spiritual teachings al
so increase his self-involvement, which adds even more secondary suffering, and
further closes his mind and heart. €The serious seeker may become even more tense
and disturbed, as he unsuccessfully struggles to make his real, daily life fit t
he illogical, unrealistic, and psychotic ideas of life found in spiritual teachi
ngs. €
€
What does this information about the buffet of illogical and unrealistic spiritu
al teachings, have to do with the fact that one reason there are so few follower
s of the Living God, is because many spiritual seekers are jaded? €After many year
s of integrating the morass of spiritual nonsense, psychosis, and fluff into his
mind, and after years of unsuccessfully struggling to make his real, daily life
fit the illogical, unrealistic, and psychotic ideas of life found in spiritual
teachings, the seeker may be very, very confused, tense, disturbed, withdrawn, p
sychotic and mentally absent, self-involved and not present, and closed of mind
and heart. €So, if he happens to find the Written Teaching of Freedom, he may not
be able to read it, or understand it. €He is not dumb, and reading The Teaching do
es not require high intelligence; anyone with a high school education has the po
ssibility to read the Words on the pages. €However, deeper study and understanding
of The Teaching is not like reading and understanding a newspaper or novel, and
does require a certain degree of mental calmness, quietude, presentness, and ge
ntle concentration of mind. €Yet, after years of spirituality, his mind is so conf
used, tense, disturbed, withdrawn, psychotic, self-involved, and closed, that it
is difficult for him to sit, gently focus, read quietly and slowly, and delve d
eeply into ideas and how they apply to him. €He may find that, in his current ment
al state, trying to read or deeply understand The Teaching is almost torturous. €S
o, he will put it down or throw it away, never to return again, and never to bec
ome a follower of the Living God. €However, if he, from the bottom of his heart, t
ruly wants to Grow, and is sincerely attempting to study, then God will Help his
mind become quieter, more sane, more present, and more focused, so that he can
carefully read and study, and can profoundly understand The Way both conceptuall
y and intuitively. €
€
Not all spiritual seekers will be thusly afflicted and jaded by spiritual teachi
ngs, but enough seekers are mentally damaged and jaded, and enough seekers will
not be able to study The Teaching because of them, that the fact warrants mentio
n here. €Illogical and unrealistic spiritual teachings, which accounts for virtual
ly all of them, are poison for the mind. €Some seekers have a great resistance to
being poisoned, while others do not. €Those who have not properly trained, exercis
ed, and strengthened the mind prior to their spiritual search, are especially vu
lnerable.
€
Illogical and unrealistic spiritual teachings do not satisfy the mind, and do no
t provide any Real Direction in life, but, at best, merely amuse and console ego
ity. €The mind of a serious seeker must find satisfaction and Direction in its sea
rch for God, while all other seekers will spend their lives in the spiritual gro
ups without questioning their involvements or mental state. €The logical, clear, c
omprehensive, inspiring, realistic, and provable content of God s Teaching of Free
dom, provides such satisfaction and Direction to the serious seeker. €Yet, his sat
isfaction is not self-satisfaction or contentment, but is a depth, power, convic
tion, and certainty unlike any he has ever known.
€
4.€€€€ Spiritual teachings simply do not deliver what they promise. €What exactly do spiri
tual paths and practices promise students, either explicitly or implicitly? €Typic
ally, one or more of the following: God-Realization, Ultimate Wisdom, peace, hap
piness, bliss, purity, clarity, psychic abilities, an afterlife, prosperity, nat
ural successes, physical health, longevity, vitality, better relationships, and
better sex. €Some teachings are not clear and detailed enough to explicitly state
the specific outcomes they promise, but they are nonetheless misleading, and do
not deliver stated or implied results.
€
The serious seeker of God studies spiritual teachings because he is suffering, a
nd because he wants God and Happiness. €Unlike the spiritual hobbyists, he is not
very interested in anything but God-Realization and Ultimate Wisdom, even though
he may find temporary fascination with the other stated or implied promises.
€
The serious seeker of God usually engages a spiritual path or practice to the be
st of his ability. €However, he always eventually feels very disappointed, because
he always fails to find God and His Way through spiritual teachings. € Yet, he do
es not fail, but it is the spiritual teachings which always fail him. €On the othe
r hand, the spiritual hobbyists rarely feel disappointment, because they have so
little invested in the search for God . €They are not really seeking God, and do not
actually want God and His Way, but merely want the various forms of egoic-fulfi
llments promised by spiritual teachings. €Only the serious seeker feels profound d
isappointment when he realizes that a given spiritual teaching simply does not p
rovide him with God or The Way to God. €The search for God and Happiness means muc
h to him, but not to the hobbyists. €The greater the expectation, the greater the
disappointment. €The few serious seekers expect God, but not the throngs of hobbyi
sts.
€
If a seeker questions why he has not achieved the promised outcome(s), the spiri
tual leader will typically try to keep attention off himself, and will most like
ly seek to place blame elsewhere, and that elsewhere will be on the student. €And, t
he leader will probably not offer the student an exact and clear reason for the
student s failure , and he cannot guide the student in how to improve. €So, by the end
of the conversation, the student will be even more confused, and will not know w
hat to do, and will feel like an utter and hopeless failure, and will be profoun
dly disappointed. €
After years of being failed by spiritual teachings, and after years of profound
and repeated disappointment, and after years of continued and worsening sufferin
g, the serious seeker is left with only his jaded mind and heart, and is unlikel
y to become a follower of the Living God, if he does happen to come across God s T
eaching of Freedom. €Based on his years of repeated disappointment, he erroneously
assumes that Dava is not That which is promised, and he cannot bear the thought
of yet another profound disappointment. €He stays away from That which he has bee
n seeking all along. €
€
5.€€€€ Darkness - The serious seeker will never find deep inspiration, Upliftment, Light
, and Direction, in the oppressive, dark, and aimless environment of spiritual g
roups. €Moreover, the inspiration and enthusiasm he had at the beginning of his qu
est for God, are soon vanquished by the dark, heavy, and aimless teachings, path
s, and practices, and by the dark, negative, disturbed, and often sordid moods a
nd behaviors of spiritual leaders and students. €Compared to the Light of God, the
y are dark indeed, but nature perceives its darkness as light.
€
Almost all spiritual teachers are either innocently deluded or intentionally fra
udulent. €The many deluded and fraudulent spiritual teachers cannot help but shed
darkness into the world, and into the minds, hearts, and lives of their students
. €Nature is darkness, and spiritual teachers and their students are natural. €There
fore, regardless of the high-sounding rhetoric, darkness is the only quality the
y can truly offer, and nature s way is the only path they can teach. €Religion and s
pirituality offer only the darkness, degradation, and death of nature, and provi
de no deep inspiration, Upliftment, Light, and Direction.
€
After years on the spiritual circuit, the serious seeker begins to doubt if any
Real Light exists on the planet. €His doubt is justified, and he has become jaded.
€He is dark. €He has lost his inspiration and enthusiasm, and sees the world throug
h his thick filter of darkness and limitation. €He has learned the lessons of natu
re through religion, spirituality, and his ordinary life: relinquish real hope a
nd passion for God, implode, feed self, protect self, do not look Beyond yoursel
f, live in your dark cave of self, and guard the entrance against the Light. €He i
s not the same sincere, open, innocent, hopeful, and enthusiastic person he was
only several years ago. €He was natural, but had many redeeming qualities, and was
beginning to look Beyond himself; now he is confirmed in the utmost of naturaln
ess, and only looks to himself. €His mind and heart have closed to Me. €
€
Me and My Way of Freedom - the Light and The Way of Light - offend nature and it
s way of limitation and darkness. €The preservation of form, and the darkness of n
ature, do not resonate with Freedom and Its Light. €In fact, they are at odds. €The
darkness cannot stand the Light, and rejects It at the slightest Glimmer, but th
e Light Loves the darkness, yet will not Impose Itself. €The darkness must tire of
itself, and invite the Light, and allow It in.
€
The brave warrior was once battling for the Light, but has fallen to the quiet e
nemy, and has become a staunch protector of limitation and darkness. €He once batt
led for the Light, but now fights against It. €He is jaded against the Light, and
is unlikely to become a follower of the Living God, if he does happen to come ac
ross God s Teaching of Freedom and Light. €He may rail against Me, not realizing I a
m only Answering the long-forgotten Prayers he uttered years ago.
€
6.€€€€ Abuse - The harm perpetrated upon seekers of God by spiritual teachers, masters,
and gurus, occasionally goes far beyond the damage mentioned elsewhere in this B
ook. €Some serious seekers are severely injured by the selfishness and evil of spi
ritual leaders, or by the teachings, paths, and practices they offer. €Students ma
y be abused mentally, financially, or even physically or sexually. €However, The W
ay of Freedom condones no such selfishness and evil, yet spiritual leaders often
conceal their selfishness and evil by abusing in the name of God, love, compass
ion, or ego bashing , and by saying, It is for your own good. . €No person has ever been
abused into God-Realization. €Such leaders are wretched creatures, who are snarli
ng and coaxing their meals into compliance, but from behind a mask of piety, soo
thing words, and spiritual clothing, and in the context of a Godly environment. €The
y are the worst of humanity, because they come in My Name, and abuse or harm oth
ers. €
€
Not only can spiritual leaders be abusive, but spiritual teachings, paths, and p
ractices can also be abusive. €Some spiritual teachings, paths, or practices are s
o mentally or physically harmful, that they qualify as abuse.
€
If an otherwise serious seeker has been severely harmed by a spiritual teacher,
master, or guru, or by a spiritual teaching, path, or practice, he may completel
y turn from his search for God. €He feels pain and betrayal, and he withdraws. €Pain
is a most powerful influence in making decisions. €In fact, pain, or the fear of
future pain, makes the decisions for most people. €It is natural and right to avoid
unnecessary pain, and abuse certainly is unnecessary pain. €After one or more invo
lvements with abusive or harmful spiritual leaders or teachings, the serious see
ker is left with only his jaded mind and heart, and is unlikely to become a foll
ower of the Living God, if he does happen to come across God s Teaching of Freedom
.
€
Many otherwise serious seekers become jaded by their spiritual search. €The very e
ndeavor which is supposed to relieve them of cynicism, disappointment, doubt, ex
haustion, indifference, negativity, pessimism, hopelessness, and disgust, has be
come a vehicle for increased suffering, and, moreover, for turning them away fro
m the very God they were seeking. €Delusion and fraud, hypocrisy, illogical and un
realistic teachings, teachings that simply do not deliver what they promise, dar
kness, and abuse, have jaded his mind and heart against Me. €Instead of becoming m
ore intimate with God and His Way of Freedom through spirituality, he doubts if
Perfection can really be achieved, and doubts if there is a Perfect Path, and pe
rhaps even doubts if God Exists. €The damage wrought upon otherwise serious seeker
s by spirituality is deep, powerful, and undeniable to those who seriously consi
der the matter. €The rate and quietude of the damage does not lessen its long-term
impact. €Yet, God can Heal the jaded mind and heart of one who has retained even
the slightest degree of sincerity, innocence, and passion, and can Set him on th
e One Right Road to Freedom.
€
By the time many otherwise serious seekers hear about Dava or find the Written T
eaching, the minds are so filled with such utter nonsense, and they are so harme
d and jaded, that they cannot discern the profound differences between spiritual
ity and God s Way of Freedom. €Some will hear about the Incarnation Dava, and will g
o so far as to say, Oh no; not another one. . €But, after years on the spiritual circ
uit, can you blame them?
€
Remember, however, at the root of why serious seekers become jaded, is the fact
that no God Exists in the spiritual groups and organizations which purport to re
present Him. €Only God is God, and only God can Give God and His Way. €Yes, God does
have a monopoly on Himself and His Way of Freedom. €Man will always be unsuccessf
ul in his attempts to change God and God s one Path to fit his preferences and sch
emes. €But, God Gives them the freedom to try, so that maybe, maybe one day, they
will tire of their fruitless struggle, and will finally choose Him, and will tru
ly turn and rely on Him. €Love which is Forced is not love.
€
Review for a moment, the reasons why there are so few followers of the Living Go
d. €Reasons b through g also explain why there are so few True Incarnations:
a.€€€€The existence of a True Incarnation is extremely rare.
b.€€€€Most people on the Earth do not consciously feel that they are deeply suffering.
c.€€€€God s Way Threatens the life of individuality.
d.€€€€Many potentially-serious spiritual seekers are forever diverted from God by spirit
uality. €
e.€€€€Spiritual teachings, paths, and practices oppose God s one Way.
f.€€€€Spiritual-correctness prevents the mind from seeing or accepting the Truth.
g.€€€€Many serious spiritual seekers eventually become jaded by spirituality.
€€€€1.€€€€Delusion and Fraud
€€€€2.€€€€Hypocrisy
€€€€3.€€€€Illogical and Unrealistic Teachings
€€€€4.€€€€Spiritual teachings simply do not deliver what they promise.
€€€€5.€€€€Darkness
€€€€6.€€€€Abuse
€
A Brief Summary of
The Two Distinct and Opposing Ways of Life
The Natural Seeking-cycle:
1.€€€€The common life of the ordinary, spiritual, and religious masses, and the phase-on
e follower.
2.€€€€The life of powerful clinging, implosion, withdrawal, experience, and self-feeding
.
3.€€€€No or little Conversion of mind, heart, and secondary layer of self-energy.
4.€€€€The non-follower feeds only on natural-thats.
5.€€€€The non-follower may undergo the crisis of being without God on Whom to rely.
6.€€€€If he becomes a follower of the Living God, he then feeds on both nature and God.
7.€€€€The follower who is still engaging mostly the natural seeking-cycle, is a phase-on
e follower.
€
The Unnatural Seeking-cycle:
1.€€€€The rare life of only the radical, phase-two follower.
2.€€€€Clinging, implosion, experience, self-feeding, and self-reliance, are deeply relax
ed.
3.€€€€The life of profound Sacrifice, Faith, and Prayer.
4.€€€€The mind, heart, and secondary layer of self-energy have been largely Converted.
5.€€€€The follower has ceased continually and powerfully feeding on nature and God.
6.€€€€He is continually undergoing the crisis of being an individual separate from God.
7.€€€€The follower who is engaging largely the Unnatural seeking-cycle, is a phase-two f
ollower.
€
€
Foundational Principle Six
€
The Two Distinct and Opposing Ways of Life
€
In Conclusion
€
€
The phase-one follower is still living according to the natural seeking-cycle re
lative to nature and God, and is, therefore, still feeding on both. €All followers
who come to Me are, at first, phase-one followers, because they do not yet have
the intuitive understanding to live otherwise, and because egoic habit-patterns
are very powerful and entrenched, and because they are not totally tired of the
natural life. €The phase-one follower s mind, heart, and secondary layer of self-en
ergy have yet to be Converted. €This is the normal and necessary course of events,
and is not a sign of failure on the part of the follower, or The Teaching, or G
od. €On the other hand, the phase-two follower does have intuitive insight into eg
oity in contrast to God and His Way. €He has also been mostly Converted from the l
ife of self-attention, clinging, implosion, and self-feeding, to the life of pro
found Sacrifice, Faith, and Prayer on subtle and gross levels of activity. €And, h
e is truly and deeply tired of the natural life. €He is no longer dedicated to him
self and the rest of nature, but to God. €He has chosen, and has chosen well. €But,
he is doing it all for the Overcoming of his cramped, dark state of limitation a
nd his horrible feeling of suffering. €The fact that the radical, phase-two follow
er is Faithfully Sacrificing his self-attention, clinging, implosion, and self-f
eeding, yet is doing it all for selfish reasons, seems to be a great paradox, bu
t only until a deep intuitive understanding of The Way of Freedom is Given, and
living the Universal Life in the midst of limited form is really seen as a possi
bility.
€
A follower cannot live according to the natural seeking-cycle relative to nature
, and not live it relative to God; and vice versa. €If a follower is living natura
lly relative to nature, he is living naturally relative to God. €Conversely, if he
is living Unnaturally relative to nature, he is living Unnaturally relative to
God. €From a slightly different perspective, he cannot be natural in relationship
to one experience, and be Unnatural relative to another. €The deepest truth of one
self is constant, but you may merely wear different clothes depending on the cir
cumstance. €Either you have been largely Converted from the natural life, or you h
ave not. €Conversion is not God-Realization, but does signal the change from the s
olely natural life, to the Unnatural life. €
€
Whether the follower can live Unnaturally is not dependent on external circumsta
nces, or on other people, or on his internal sense of well-being or suffering, o
r on how much money or possessions to which he has access. €It depends on whether
or not he has a deep Grace-Given intuitive understanding of egoity, in contrast
to God s Way of Freedom. €And, he is Given such insight only when he passionately, d
eeply, and consistently wants it. €Whether he can live Unnaturally depends on the
degree of Grace-Given understanding. €He can live Unnaturally, he may be capable ,
but is he actually living according to that capability? €Once he has understandin
g, then whether he actually lives Unnaturally depends on his choice , and on his
commitment and vigilance to act according to that choice. €God Reveals His Way to
the sincere follower, and Allows the follower to see and be objective to egoity s
contrasting subtle and gross ways, but it is up to the follower to choose his d
estiny. €Yet, understanding, without corresponding subtle and gross actions, is wo
rth little. €
€
The ordinary, religious, and spiritual masses are locked into the natural seekin
g-cycle, and their destiny is necessarily the increasing of limitation and suffe
ring. €They have no choice, and want no choice. €They are not actually in a real rel
ationship to God, and are not truly relying on Him, and have no intuitive unders
tanding of God s Way in contrast to nature s way. €If they do stumble upon The Teachin
g, they reject God and His Way for a myriad of reasons, and will never come to M
e; many have only venom for the True God and His one Way of Freedom, especially
the religious and spiritual communities. €They want a god in whom they can merely
believe, and can keep at a distance, and can mold to fit their fears, ideas, pre
ferences, and natural way of life. €Fear and many other factors keep the creation
away from the Creator. €But, if a person ever comes to the point of sincerely and
deeply wanting understanding, it would be Given. €The same is true for the phase-o
ne follower. €
€
The phase-one follower has truly turned to God, and is really relying on Him for
various needs, but he is still habitually and powerfully feeding on nature and
God. €However, if and when the phase-one follower gets truly tired of the natural
life, and if he sincerely wants to Know God rather than merely feed on Him and n
ature, then God will Give him all he requires for Growth, and more. €He will be Gi
ven intuitive understanding of My Way in contrast to nature s way. €Then, as he sinc
erely and deeply attempts to live the life of Sacrifice, Faith, and Prayer, he w
ill also be increasingly Guided in how to live that life on even-deeper and more
-subtle levels, and will be Granted Purification and Changes at the Right times.
€If he chooses God, and surrenders Into Him through the consistent and ever-deepe
ning life of Sacrifice, Faith, and Prayer, God will Conduct the Work of Guidance
, Purification, and Change. €And, his mind, heart, and self-energy will be Convert
ed.
€
While he was identified with the natural seeking-cycle, and was merely feeding o
n both nature and Me, I still Gave him that which he thought he wanted. €But, all
the while I have been Waiting, Waiting for a sign from him that I may Give him M
y Greatest Gift: Me and My Way. €I have always been There Waiting, Waiting to Guid
e and Support him on The Path to Freedom, and not merely in his ordinary life. €
€
Then, when he deeply tires of the natural way, and when he truly enters phase tw
o, and has been Converted, I will still be Waiting, Waiting Where I have always
Stood, on this Present but Other Shore. €I have always been Waiting and Calling to
him from There, even in his darkest moments of despair and error, Reaching and
Reaching with My Hands and My Heart to Pull him Over to Me. €
€
The crisis of being an individual without God, has given-way to the crisis of be
ing an individual separate from God. €He has finally realized that feeding on anyt
hing, whether natural or Unnatural, is not going to bring Absolute Bliss and Ful
fillment. €He is also finally ready to attempt to live accordingly. €He will attempt
, to the very best of his ability, and according to his deepest understanding, a
nd without conscious compromise, to live the Unnatural life.
€
He will remember that the Unnatural life is about God, and not so much about him
. €But, he will not remember that fact as a mere abstract idea, but will see and e
xperience the truth of it for himself almost every time he creates unusual cling
ing relative to God or any aspect of nature, or when he tries to use God or any
aspect of nature for self-feeding. €He will be reminded every time he thereby shut
s-out God, and adds more limitation and suffering.
€
We spend a great deal of time discussing the specifics of primary and secondary
egoity, but that is not to glorify the follower. €It is also not to increase your
erroneous sense that your egoity is bigger, more powerful, more complex, and sma
rter than God, and that you are, therefore, too much for God to Help. €It is also no
t to imply that you should avoid noticing you and your ways. €We discuss you and y
our ways, simply because you and your ways are that which shut-out God. €The Path
does not create more self-absorption, but is the relief of self-absorption. €I Poi
nt to your ways so that you will simply stop doing them, and turn to God. €In Poin
ting to you, I am also Pointing to That which is not you. €In Pointing to your way
s, I am also Pointing to God s Way of Freedom. €I am Pointing to the only That which
is completely Beyond and Other-Than you, and your ways, and the rest of nature.
€
I also Nurture your individuality, by Helping you Develop an even stronger sense
of self, and by Helping you become even more ordinarily-functional. €But, all tha
t is not to increase egoity, but is to only strengthen your presentation to God
for the ending of individuality. €A weak presentation yields little Response.
€
I Love you with all My Heart, but in My Teaching about egoity and in My Nurturin
g of individuality, I am always Pointing to God. €I am always Pointing to God prec
isely because I Love you, and because your suffering is so unnecessary. €I am alwa
ys Shouting for you to look to the Creator for your Destiny, rather than looking
to the creation. €I also continually distract you from the Body called Dava, beca
use the Eternal, Infinite, and Formless God is your Destiny, and not any thing t
emporary, finite, or of form. €This Body will die, and is finite, and is of form,
but not the God that Uses it.
€
God is your Creator. €Remember Him. €Look to Him. €Worship Him. €Give to Him. €Pray to Him
. €Depend on Him. €He does not change; He does not err; He will not die; He is alway
s There; He is always There for you. €Prepare the vessel for His Coming, for you k
now not the moment of His Arrival. €Light the fire of your heart for Him, and let
it burn brightly for all your days.

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Preface
Principle 1
Principle 2
Principle 3
Principle 4
Principle 5
Principle 6
Principle 7
Epilogue
PDFs
Beyond
Religion
and
Spirituality
Principle Seven:
The Way Is About The
Eternal and Infinite God,
The Foundation of Existence
We exist for such a short time. €A person s life-span is less than a second in the e
ternity of time. €Our lives are but a brief meteor streaking across the sky, ignit
ed and extinguished long before you can do all you want to do and accomplish. €You
can deeply consider a meteor only in your memory, since by the time you lock yo
ur attention on it, and track it, the tiny fireball is already fading. €A person t
ries to capture and preserve his life before it disappears, but his fearful atte
mpts always fail. €(Technically, a life-span is no time in the eternity of time, b
ut less than a second is used to illustrate the profound brevity of a human life-s
pan.)
€
If you belong to a younger age group, ask anyone who is sixty, seventy, eighty,
or ninety years old about the length of his life. €He will tell you that it seems
like yesterday when he was a child, playing outside and doing what children do. €B
ut suddenly, he looks in the mirror, and sees an old person, while still feeling
much the same inside as when he was young. €The years have literally flown by in
the blink of an eye, and death is approaching oh too soon, and is closer than he
allows his mind to accept. €Life is slipping away, and nothing he can do will sto
p the march of time, even though he tries, and even though he masters denial of
the inevitable. €The loves and losses, the successes and failures, the laughter an
d tears, the good times and the bad, have all been part of his brief sojourn. €But
, the mistakes, regrets, and unretrievable years occasionally haunt and depress
people as the end approaches, unless they pretend those too do not exist.
€
People try to stop the march of time, they try to delay their unavoidable death,
by clinging. €They assume that if they can only cling hard enough, and if they ca
n only try hard enough to prolong the life of the body, then the mind and heart
can deny the fact that death could come today or very soon. €People cling, and, mo
re specifically, they cling to the body and to all that supports and feeds it, i
ncluding religion and spirituality, because they fear death. €
€
But, in all his clinging, a person is most essentially clinging to himself. €He cl
ings to his body, because he feels that the body is him, or that the body carrie
s him. €The latter better represents the essential truth about the ego and the bod
y, but clinging, and the process of identification, and lack of understanding, c
ause most people to feel that they are the body, not someone in the body. €Either
way, if he were not first clinging to himself as the ego, as the island of indiv
iduality at the root of mind and consciousness, he would not be clinging to the
body and to all that supports it.
€
Yet, in clinging to the life, in clinging to themselves, they also deny the High
er Life: the same Life to which Buddha and Jesus were pointing, as well as the r
elatively few and obscure Free Beings in human history. €No life exists in death,
and I am in no way suggesting that physical death is good, because you are in de
ath exactly that which you were before conception: zero and void. €The body can be
the Temple of the Living God, but, paradoxically, to cling to self, and to the
body and all that supports it, denies the body, heart, and mind their Highest Po
ssibility.
€
A person knows from watching the death of others, that, one day, every person, e
very possession, every experience, every memory, and mind and consciousness them
selves, will be taken from him in death as well. €He will dissolve into the void w
ith no particles remaining, and with none of the people and stuff to which he wa
s clinging. €Yet, he clings anyway. €He clings because he knows no alternative, sinc
e religions and spiritual paths merely reinforce clinging, and because science c
an never discover an alternative. €Yet, the fear of death is too strong for him to
relinquish clinging, even if presented with The Way of Freedom. €He will either b
e honest with himself and say he is not ready , or he will attempt to discredit the
Message or the Messenger in order to deny the obvious Truth of The Way, and the
reby console his fear and vanity.
€
But, here is My Secret: The Ending of the life of individuality by Grace and not
by death, is not merely an Ending of you and your ways, but is a Birth into and
As the very Heart, Mind, and Consciousness of God, the Essential Force and Crea
tor of existence, the Buddhamind. €It is Birth into a New World amidst the old. €Fre
edom is not void, but is Life, Light, Love, Power, Fullness, and Happiness. €The l
ife of self is that which is dark and empty, not Freedom. €But, Freedom is also no
t a something, and is not a something you can get.
€
However, I must continually emphasize the Ending or Death of individuality, in o
rder to be plain about the price, and to address every little, dark nook and cra
nny in which you will try to hide, and to make it clear that The Way of Freedom
is in direct opposition to your current life of clinging, self-protection, self-
feeding, and self-improvement. €You cannot add God and The Path to your life as is
taught in religion and spirituality; The Path is the giving of you and your lif
e to Him and His Way, even in the very midst of your life. €It is not a path of cl
inging, self-protection, self-feeding, self-improvement, and self-glorification,
which is the essence of the ordinary, religious, or spiritual life. €But most imp
ortantly, I want you to confront your fear in every moment of every day, so I Sa
y as little as possible that you could use to placate the fear. €I Talk mostly abo
ut the price for True God-Realization, or the True Buddhamind, and not as much a
bout the Glory and Happiness of God-Realization or Buddhahood. €Moreover, you shou
ld not be motivated by the idea of getting the Glory or Bliss, because that is imp
ossible, and because the very attempt to get It shuts-out the very Thing you are s
eeking. €
€
The Way of Freedom is a passionate Sacrifice, not a passionate getting. €The End-R
esult is Glory, is God, Buddhahood, and Happiness Itself, but you must finally S
acrifice even That, in order to Know It, in order to Be That. €The serious student
of life begins and advances along The Way by gradually relinquishing his death-
grip on himself and his ways, and on all that supports them, including the body
itself. €He finally sees that his last major object of clinging is God, and His Free
dom, and His Happiness. €Yes, he wants God, and wants Happiness; he is so tired of
the years of suffering, and cries for Him. €He has relinquished almost all of his
clinging to all that is natural within and without. €
€
But now, all that is Unnatural must be Sacrificed; not that The Way of Freedom i
tself is Sacrificed, for that is impossible once you understand, but the Object
of the search must now be Sacrificed. €The last bit of sucking, the last bit of cl
inging and taking, will be toward God Himself, Toward His Presence, toward the B
uddhamind, and on the very notion and desire for Freedom and Happiness. €Clinging
to the Divine, or just the attempt to cling, has existed for many years along Th
e Path, but now is the time to let go of any remaining impulse or attempt to cli
ng, even to That. €But, in this last great and ongoing Sacrifice - the continual S
acrifice of God, even while consciously Praying to Him and surrendering into Tha
t - the radical follower does not fall back on himself in passivity and withdraw
al, and neither does he look back to the natural life, but is completely laying
himself open to the Spirit, and is passionately, with the very depth of his hear
t, mind, and consciousness, inviting and allowing That to Do the Work of Purific
ation and Change, and to thereby Convert the heart, mind, and consciousness of m
an, into That of God, into Freedom of Heart, Mind, and Consciousness, into the v
ery Heart, Mind, and Consciousness of God, the Foundation of existence.
€
The follower understands that Realization is Impersonal, yet also knows that The
Way fully involves the personal both before and during the life of Freedom. €His
heart, mind, consciousness, energy, and body, are fully involved in The Way, and
are being given back to the Creator in every moment. €He is compelled by sufferin
g, and Prays with the urgency of a dying man. €He continually surrenders all withi
n and without, because he knows from experience and understanding that absolutel
y nothing can fulfill him, and because he sees how he is always taking back his
Sacrifice. €He is Supported by God as Faith, and Guided by the Gift of understandi
ng in his life of inviting and allowing. €
€
Yes, he is doing it all to relieve his personal suffering, and that is always hi
s real and honest motivation. €But, he has been Given the Gift of understanding, w
hereby he sees Beyond the limits of the small, personal state of existence and s
uffering that compels him. €Suffering is the fuel that drives him to relinquish cl
inging. €The fire of suffering causes him to leap over and over again in every mom
ent, not to leap inward and not to leap outward, but, without moving and without
restraint, he leaps again and again into Infinity where he stands and into Eter
nity in every moment.
€
The Conversion of Mankind
People are always talking about change: change of politics, laws, and cultural n
orms and rules. €But, human society will not undergo any fundamental or radical ch
ange for the better, by merely changing politics, laws, and culture. €People can l
egislate superficial changes in human behavior, and can impose those laws, rules
, and burdens on others via a tyrannical democratic process, but politics, laws,
and cultural norms will not be changed for the better until individuals are cha
nged or converted for the better. €The denial of personal freedoms, including the
legislated and forced taking of wealth, property, and privacy, will not change u
ntil individuals change. €The many democratic tyrannies in existence today, which
include all the more-developed countries, will not realize any root-level or rad
ical change for the better, until the people - the voters, politicians, and citi
zenry-at-large - are changed or converted as individuals. €Moreover, human culture
will always be plagued with all manner of heinous crime, wickedness, meanness,
harm, immorality, and unkindness, we will always stand witness to man s inhumanity
to man even in the most ordinary circumstances, until individuals are converted
, one at a time.
€
Human society or culture is comprised of individuals. €The political, legal, socia
l, and cultural agreements and customs of any group, whether that group is local
, national, or global and universal, are determined by individuals , and not by
an abstract group-consciousness. €In the attempt to build a more-civil society, in
dividuals come together, and merely meet as a group, wherein they as individuals
discuss and agree upon certain political, legal, social, and cultural rules and
customs. €
€
Any human society starts and ends with an individual. € In a democratic culture, t
he individual determines how the society-at-large functions. €The state, ways, hea
rt capacity, intellectual competence, degree of ordinary-functionality, depth of
understanding of human psychology, integrity, and Spiritual Development of each
and every individual , are that which determines and builds a society or group
of individuals. €Unfortunately, mankind as a global race, has yet to achieve the f
ullest degree of ordinary- or normal-functionality, and that is because the majo
rity of individuals have not become ordinarily-functional in the fullest sense. €T
herefore, the conversion of mankind or human culture into an ordinarily-function
al society of beings, will occur only with the conversion of individuals. €You can
not convert a group, but only individuals within that group. €Then, it only seems
that a group has been converted, when in fact it is only individuals who have be
en converted, and who are merely meeting as a group. €
€
The idea that mankind becomes elevated or enlightened together , as a group , is
 just more modern spiritual nonsense. €That notion is another manifestation of spi
ritual-correctness, and is an easy way for an individual to not be responsible f
or his own growth, and to not be held responsible for how his behavior affects o
thers. €You now understand why people in the spiritual groups are among the most n
arcissistic, hedonistic, mean, selfish, and inconsiderate on the planet. €They can
also be among the most unproductive and parasitic on the planet, while they flo
at through life with their brains largely disengaged, and the hearts going littl
e further than the skin. € We re all one, and nobody s responsible, especially me. €I m wai
ing for you to become enlightened, and you re waiting on me. €The truth, however, is
that no equality of Spiritual Advancement will ever exist across the global huma
n family. €Mankind will always benefit from the few true God-Men Who run Ahead and
Exceed the masses, and Who then look back at suffering humanity, and, out of sh
eer Love and Compassion, take the time to Give The Way of Freedom to others.
€
Nevertheless, normal human life is motion and activity. €Death is static and uncha
nging. €Only the Transcendental Foundation, Creator, and Sustainer of existence is
Motionless, yet also Alive and Intelligent. €The seeking for change and improveme
nt is part of the Design, and is an integral characteristic of a normally-functi
oning human life. €
€
The change and improvement sought by normal people, is under the control of thei
r own self-will, self-direction, and habit-patterns. €And, they seek change and im
provement, primarily for the purpose of protecting, feeding, and embellishing th
emselves, even though others may also benefit from their actions. €People who have
a powerfully surrendered heart and mind, and a strong predisposition for giving
, are rare but do exist in the form of a radical follower, but pure altruism is
found only in the Heart of God, and that too is normal and right in the Design. €
€
People make superficial changes and improvements to their appearance, behavior,
circumstances, and relationships, and do so according to their own will and ways
, and primarily for the purpose of protecting, feeding, or embellishing self. €Hum
an society at-large is often benefited by a person s primarily-selfish yet moral a
ctions, even if only in a relatively small way. €Every person is important, in the
advancement or devolution of mankind as a whole. €A positive and moral change or
improvement in the life of one person, is a positive event for everyone, either
directly or indirectly, and either now or in the future. €A human life without som
e degree of positive change and improvement over time, is a walking death, and i
s against nature and all of human society.
€
Humanity will hopefully continue, and will accelerate, in its march forward, in
terms of science, technology, medicine, psychology, politics, law, and culture. €P
erhaps, one day, the masses will understand the inherent God-Given right of indi
vidual human freedom, and will also understand that personal freedom is necessar
y if all of mankind is to realize great and continuing natural advancements, and
will one day renounce all forms and degrees of socialism, communism, and tyrann
y whether democratic or not. €Mankind is the most wonderful part of creation, and
his mind, heart, and aptitudes will develop to their greatest natural potentials
, only in a climate of personal freedom and personal responsibility. €And, as the
individual advances, so does all of humanity. €Mankind has the potential for great
and presently unimaginable accomplishments, but he will realize them only in a
culture of freedom and responsibility. €Democracy can work to protect freedom, but
only if the masses understand the inherent right and necessity of personal free
dom and personal responsibility, and do not relinquish either by voting for soci
alistic policies and politicians. €The potential natural destiny of mankind is ext
remely bright, and is beyond the imagination of anyone living today, and the eig
ht principles of natural culture - individual rights, freedom, responsibility, h
igher education, respect for life, harmlessness, integrity, and kindness - are t
he bedrock for a natural future for all that is always changing and improving. €
€
Adults and children must be educated in these eight principles of natural cultur
e , if humanity is to realize its considerable natural potentials and ever-unfol
ding destiny of greatness. €Humanity can gradually convert itself from its current
worldwide condition, and can accelerate in making positive natural changes and
improvements, but only in a global culture centered around those eight principle
s, and founded on personal freedom. €Remember, neither government nor any person c
an give you your freedom; you are born free, as soon as the umbilical cord is cu
t. €No one can give you that to which you already have an inherent right by birth.
€You need not ask permission to breathe air, and no government or person has the
right to deny you air to breathe. €And so it is with personal freedom and responsi
bility. €Government does not grant you freedom. €Government can only either protect
your freedom, or take it away, usually a little at a time as is the trend in all
modern democracies. €
€
Government should have an extremely limited role, and that is to protect persona
l life and freedom from threats domestic and foreign, while holding each person
responsible for his actions that harm or defraud others. €Government should not ta
ke wealth and property from one person or group, and give it to another. €Charity
that is forced is not charity, but theft. €Government should also not tell you how
to use your wealth or property. €Government should have no role or influence in e
ducation or religion, and should neither support nor suppress them. € The mind, he
art, and aptitudes have far greater difficulty in realizing their best ordinary
potentials, in an environment of fear, oppression, force, interference, coercion
, injustice, and theft. €The eight principles of natural culture - personal rights
, freedom, responsibility, higher education, respect for life, harmlessness, int
egrity, and kindness - are the answer for the individual and thus all humanity,
and are the key to mankind s finest days that are always to come.
€
War, and other acts of aggression by groups or individuals, will also stop when
individual children - the future leaders and citizens of human culture - are muc
h better educated worldwide, and when they are taught these simple but powerful
principles of natural love, peace, and independence, and are raised to grow beyo
nd their inborn psychopathic nature into normal adults with strength of characte
r and heart of compassion. €Peace, love, and prosperity among all men is indeed po
ssible, and is not an unattainable goal for which to strive, but global success
depends on each individual. €The culture of mankind can look very different than i
t does today, in the centuries and aeons to come. €Any capable sovereign nation mu
st defend itself against aggression, but a world in which no need exists for nat
ional defense would be ideal, and it is possible. €Historical enemies can become n
eighbors and friends, and the fullest sense of normal- or ordinary-functionality
can become a global reality. €Mankind can thereby forever advance in science, tec
hnology, medicine, psychology, politics, law, and culture, and can always be in
a position of realizing his latest and greatest natural possibilities and achiev
ements. €Conversion on a global scale into the best possible natural human culture
, will be by the conversion of individuals into normally-functioning members of
society in the fullest sense, and that hinges upon the eight principles of natur
al culture. €Personal and cultural conversion based on the eight principles, ensur
es the best possible natural future for mankind, and is according to the Creator s
Design. €(More about the possible future direction of mankind and how it can be r
ealized, can be found in the Writing, The Science of Existence .)
€
But, even after a person makes many positive, natural changes and improvements i
n his life, and as humanity continues its natural advancement, the same fundamen
tal individual and ways still exist. € Nothing has changed at the core of his hear
t, mind, consciousness, or subtle and gross behavior. €He is still the same person
as before: natural, normal, limited, suffering, and primarily selfish. €He is als
o still sowing much negative karmic seed, and still has nothing to do with True
God. €The progress of human knowledge and civilization is still benefited in some
small or larger way by a person s selfish, yet positive and moral, change or impro
vement in his own life, but he is still the same egoically-driven, self-willed,
selfish, Godless individual as before, except for perhaps a more-polished social
 presentation. €The natural seeking-cycle, and the life of individuality, are stil
l very much intact and even reinforced, after a lifetime of ordinary conversion,
changes, and improvements. €
€
Since the character of global human society depends on each individual, mankind
as a race will never progress beyond the natural culture, if individuals do not
seek beyond the natural life, whether ordinary, religious, or spiritual. €Individu
als should seek to live according to the eight principles of natural culture, bu
t, if they find the natural life to be insufficient, they should seek a fundamen
tal Conversion of heart, mind, and consciousness by living according to the Unna
tural Way. € Mankind will not realize his Highest Human Possibility, his Unnatural
Destiny, either in greater numbers or as a race, until individuals seek the Hig
hest Change and Improvement: the Conversion of heart, mind, and consciousness. €A
truly Spiritual global society of mankind is possible, and depends on the Conver
sion and Spirituality of each being. €
€
A truly Spiritual society would not be anti-natural-advancement, but, quite to t
he contrary, would be ideal for mankind s eternal natural progression. €True Freedom
and God-Realization are not antagonistic to positive, natural, human life and p
rogress, but can actually Serve to Guide, Help, and Support humanity in becoming
its greatest, even in natural advancements. €God s Work is in His creation, and is
to Help His creation, especially humanity. €A truly Spiritual global society would
only improve and accelerate mankind s natural development, which would include bu
t Transcend the eight principles of natural culture. €And, the existence of a larg
ely Spiritual global culture, the Conversion of mankind en masse, depends on the
Conversion of man, which is the Conversion of each man or woman.
€
The conversion of global human society according to the eight principles of natu
ral culture, offers great hope for its survival and advancement, even though Tru
e God and His Way may not be widely known or accepted. €Such conversion would be a
most wonderful event, even with its denial of the Higher Life. €Nevertheless, a l
ife lived without The Way of Freedom is based on fear , and is under the control
of the nature within, and is for the purpose of self-protection and self-feedin
g. €Even with a benign, pleasant, and progressive human society as offered by the
eight principles of natural culture, the individual person is still owned, contr
olled, guided, and used by nature; and nature uses him for the purpose of protec
ting, feeding, and maintaining the natural life of limitation, suffering, and Go
dlessness.
€
As human society becomes more free and civil, it will become more ordinarily-fun
ctional, and will always be realizing even greatest natural possibilities. €Howeve
r, mankind has an even greater Destiny awaiting him, always there for him to rec
ognize and persue. €Perfect Freedom of heart, mind, and consciousness is also his
birthright, just as air and personal freedom are Gifts from the Creator. €His grea
test birthright is to invite and allow the Creative Force of the universe into h
is life, and thus into all human society. €That Destiny does not exclude the posit
ive natural life, but, to the contrary, brings Help and Beauty to individuals, a
nd to the entire human family and its moral endeavors. € The Conversion of the hea
rt, mind, and consciousness of man is his greatest Destiny. €The Conversion of man
allows the State, Presence, and Supremely Intelligent and Creative Force of the
universe, which we call God, to Exist, Operate, and Help in the natural and Unn
atural affairs of all mankind.
€
(Note from the Temple Staff: The above is only the beginning of Principle Seven,
and we will be posting the rest of Seven soon.)
Home
About
Metaphysical
Preparation
Purchase
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Contact
Preface
Principle 1
Principle 2
Principle 3
Principle 4
Principle 5
Principle 6
Principle 7
Epilogue
Beyond
PDFs
Religion
and
Spirituality
Epilogue:
The Heart
The Heart of God Speaks to the heart of man.
€
I Want those who are tiring of their ordinary, religious, and spiritual lives.
I Want those who are tiring of feeding their limitation and suffering.
I Want the heart.
€
I Want those who are in love with the Path.
I Want those who are in love with God.
I Want the heart.
€
I Want the heart that cannot be swayed from God by any tumult within or without.
I Want the heart that sings to Him, even when the lips are quiet.
I Want the heart.
€
I Want the innocent ones who have no guile.
I Want those whose hearts are already being given to Him.
I Want the heart.
€
When God has become the follower s only Recourse, he is indeed already His.
When the follower is in love with God, all clinging and suffering can fall-away.
I Have his heart.
€
When the follower loves God above all else, he spontaneously gives to Him.
He continually gives to God all that he is, from the heart that is already His.
I Have his heart.
€
When I have the heart, all else follows.
He cares not for the natural life, and freely offers it Up.
I Have his heart.
€
He sees that the natural life is for the masses, but not for him.
He understands from the heart, that I am only Purity, Goodness, and Help.
I Have his heart.
€
The Creator s Perfect Love Grants the freedom to choose.
The true follower s heart has been Touched, and he has chosen.
His heart already belongs to Me.
€
There is no better day.
His heart has ceased waiting.
It Breaks.
Only the Heart of God remains.