 In Henry’s phenomenological terminology, the process of self-engendering reflects a transcendence in immanence: within the immanence of auto-affection, it is in fact absolute life that affects itself through each living individual (see Lavigne 2009). Or, as Henry also puts it, absolute life gives itself to itself through the individuality of the living and it is only through such “participation” that the latter can be said to be alive. This also leads Henry to distinguish an auto-affection in the strong sense (i.e. pertaining to absolute life) from an auto-affection in the weak sense (i.e. pertaining to the individual living being). The relation of the living to absolute life is thus described by Henry as a relation of “sonship” (filiation), whereby transcendental birth does not denote a singular event but a stable condition, namely the human condition as “son of absolute Life”. Life’s self-engendering is here understood as a continuous process, a movement of life’s “eternal coming forth in itself” (IAT 55) which thereby supports the life of each individual living. The living is thus understood as being continuously “traversed by Life”, a condition, however, that, being strictly immanent, can be “forgotten” by the individual living being—an aspect that will play a fundamental role in Henry’s ethical perspective (see  Section 4.2).