Enlightenment of the Whole Body Full Index of Articles

The Vision and the Way of Eternal Life The Way of the Translation of Man into God The Work of Bubba Free John in Relation to the States of Life and Practice of Devotees IGNORANCE-RADIANCE IS THE IRREDUCIBLE TRUTH OF ALL EXISTENCE Fundamental Questions - The Living Truth - The Star above the Title - Magic and Mystery - Death Is a Perfect Insult - The Intuition of the Transcendental Source of the Bodily Self - There Is No Such Thing as A Being - The Current of Eternal Life - "I" Must Dissolve in the "Me" of God

Top of Page The Work of Bubba Free John in Relation to the Stages of Life and Practice of Devotees The fourth stage of spiritual practice in the Way of Divine Ignorance is also the seventh or perfect stage of human life. It is that stage of life and practice wherein the individual body-mind is Translated into Transcendental Life, or the Divine Ignorance-Radiance. This ultimate stage is named the Way of Radical Intuition. The first three stages of life precede actual spiritual practice. They are the stages of (1) bodily adaptation, primarily to the cycle of assimilation-elimination, and to the processes of eating, excreting, touching, and moving; (2) vital adaptation, primarily to the cycle of reception-release, and to the processes of breath, emotion, and sexual awareness; and (3) mental adaptation, primarily to the cycle of acceptance-rejection, and to the processes of speech, thought, and intention. The levels of adaptation that correspond to these first three stages of life develop more or less in coincidence with one another after the initial period of infancy. However, relative maturity in each of the three areas develops or may be expected to develop at a different rate. Thus, the first stage is considered to be relatively mature after seven years. The second stage is considered to be relatively mature at puberty, or at twelve to fourteen years of age. And the third stage is considered to be relatively mature at eighteen to twenty-one years of age. However, many factors enter into this process of adaptation in the first three stages of life. Each individual, by tendency or capacity at birth, represents a different complex of adaptability. And the circumstances in which each individual learns to adapt are also unique. Also, the higher wisdom that should be brought to the whole affair of human adaptation is almost universally deficient. Therefore, unless the individual is born and raised in a cultural setting of the highest human and spiritual kind, his adaptation in the first three stages of life will necessarily be deficient and more or less subhuman. And such is the situation for most human beings now alive. The Free Communion Church is the institutional setting for a culture of truly human and spiritual adaptation. It is itself only beginning to develop its potential characteristics and services. Relatively few people are born into this Church. Most come to it after a childhood, adolescence, and even many adult years of struggling at a subhuman level in this subhuman world. Therefore, the Church has had to develop various cultural means to enable people to reexamine and complete the first three stages of their adaptation, so they can be responsibly prepared for a devotional approach to the Spiritual Master and the continuation of their growth and sacrifice in the fourth stage of life and beyond. Much of the activity of Bubba Free John has had to be devoted to this reeducation of those who came to him. Many came ostensibly to develop a spiritual Way of Life, but they were not generally prepared even for a human life in the truest sense. Therefore, much of the written and spoken Teaching of Bubba Free John is devoted to the consideration of foundation human disciplines of diet and right life practice, emotional reactivity, regenerative sexuality, responsibility or the intelligence of the will, and so forth. Individuals have needed a clear and radically new foundation of thought in order to be able to continue to grow in higher human and spiritual ways. Therefore, Bubba Free John has spent many years establishing a rational or intelligent basis for the spiritual understanding of life. Finally, the first three stages of life cannot mature unless the individual is awakened to a tacit sense of Communion and Oneness with the All-Pervading and Transcendental Divine Reality. Otherwise, the sense of separation from Reality creates self-possessed and chronic patterns of reactivity, relational disability, and subjective isolation. Therefore, the Work of Bubba Free John has also been devoted to the Communication and Awakening of a truly religious and feeling intuition of the Divine in the case of all who come to him. The Way of the Translation of Man into God Late in 1976, Bubba Free John began to move out of the form of casual availability that characterized his earlier years with those who came to him. This was the sign that he assumed he had done enough to establish the instructional, cultural, and institutional basis for preparation of individuals in the responsibilities of the first three stages of life. The difficult process of transition to a different kind of availability and activity continued well beyond 1976. During this time of transition, Bubba Free John devoted himself to the production of a complete essential literature relative to the whole Way of Divine Ignorance. And he remained constantly active in an effort to raise his devotees and the cultural institution of The Free Communion Church to a level that represents real preparation in the human and spiritual necessities of this Way. The second three stages of life (fourth, fifth, and sixth) represent the truly human and higher psycho-physical adaptation to which we are structurally disposed. The fourth stage of life begins when the lower psycho-physical, verbal, moral, and religious adaptations of the first three stages of life are a matter of stable responsibility. When the individual enjoys a sane, moderate, full, and regenerative practice of daily functional existence, then the center or epitome of the body-mind can Awaken as the moral and functional Principle of all future growth and the ultimate Sacrifice in God. That center or single force of the whole body-mind is the dimension of the heart, or the function of unobstructed feeling intuition of the Divine, both All-Pervading and Transcendental. The fourth stage of life is characterized by submission and adaptation of all functions of the lower body-mind to the sacrificial and moral disposition of the feeling or psychic being. The fourth stage of life corresponds to the first stage of practice that truly belongs to the radical spiritual Way of Divine Ignorance. That stage is named the Way of Divine Communion. And it may begin when the individual is fully and stably prepared in the personal, moral, and religious responsibilities of the first three stages of life. The sign of the beginning is entrance into spiritual intimacy or Communion with the Spiritual Master in formal occasions of meditation, instruction, initiation, and Communication of the Radiant Power of the Divine. The fourth, fifth, and sixth stages of life coincide with aspects of all three of the first three stages of practice-just as the adaptations of the first three stages of life go on more or less simultaneously. But the maturity of each of the second three stages of life likewise occurs at a different moment or stage of maturity. Thus, the fourth stage of life may be said to extend from the Way of Divine Communion, into the second stage of practice (the Way of Relational Enquiry), and through the first phase of the third stage of practice (the Way of Re-cognition). The fifth stage of life involves the awakening of the subtle and higher psycho-physical structures of the body-mind that transcend the gross physical and verbal-mental dimensions of experience. This stage develops and matures in the second phase of the Way of Re-cognition (although aspects of it may be said to begin even in the maturity of the Way of Relational Enquiry). The sixth stage of life coincides with the terminal phase of the Way of Re-cognition and forms the bridge to the seventh stage of life and the Way of Radical Intuition. The sixth stage of life is the stage of Awakening to the Self, the Transcendental Identity and Condition of the body-mind, the Ultimate Identity of the manifest soul. And the seventh stage of life is the stage of effective Translation into the Divine Condition Itself, so that there is no longer any effective tendency to identify with the conditions of the body-mind and of this or any other world of mental or physical experience, high or low. As the seventh stage of life matures in the Way of Radical Intuition, the signs of self-identification with the structures of the body-mind also gradually dissolve. Thus, a Transcendental Fullness replaces the conventional signs of egoic or self-possessed existence, and phenomenal signs of Transfiguration, Super-Regeneration, and Radically Ecstatic God-Possession appear in the case of the individual. The last sign of such Ecstasy may, in some cases, be Dissolution of the body-mind in Ignorance-Radiance, or the Divine Reality, leaving no physical or mental signs or remnants behind. In any case, the Transfiguration of the body-mind is effectively the same as such Dissolution, and all true devotees in the Way of Radical Intuition enjoy the same ultimate Destiny of Translation into the Divine, both while alive and after death. Bubba Free John is now entering into that phase of his Work in which he will confine his activity essentially to the service of true devotees and their necessary adaptation in the fourth, fifth, sixth, and seventh stages of life. Thus, he has entered into a more secluded daily environment, free of most institutional demands on his time and attention. And devotees are beginning to show the signs of preparation for Spiritual Communion in his Company. For some time he will be active relative to the second three stages of life, until devotees begin to show the signs of preparation that indicate the beginning of the seventh stage of life, wherein the living are granted ecstatic release into Eternal Life. Even so, much of the demonstration and instructional elaboration for the second three stages of life has already been made by Bubba Free John during the preceding years. And the reactive obstructions to spiritual Realization are fundamentally overcome before the Way of Divine Communion begins. Thus, he is essentially at rest in the Transcendental Radiance of the seventh stage of life, and fundamentally will act as a Goad and a Magnet to move devotees to that radical and perfect stage of spiritual life in his Company. As time goes on, he will enter more and more apparently into the Seclusion of this Native State, beyond the bodymind. And he will do so, as always, in time with the maturity of his devotees and their demonstrated ability to approach and use him in Truth, without conventional, reactive, and problem oriented demands for his attention. Top of Page IGNORANCE-RADIANCE IS THE IRREDUCIBLE TRUTH OF ALL EXISTENCE The traditional paths of esoteric spirituality are commonly founded on the reactive, inward presumption that "I" is not the body. Most traditional yogic and mystical paths identify the "I" with the psychic being or higher mind. Practitioners on these paths identify with this inner, psychic "I" and seek to turn within and to rise to the crown, there to merge with God. In all of these paths, Truth and God are considered to be inward or subjective relative to the body-mind. The Way of Divine Ignorance is founded in the intuitively Awakened feeling and presumption that "I" is the whole bodymind. That feeling or presumption is itself love, the disposition of relationship. The sense of "I" is not exclusively identified with the inner, psychic, higher mental sense of self, nor even the inwardness of the soul in the heart. Rather, "I" is released as the whole and entire body-mind into relationship, and the Eternal Condition of "I" is intuited to be the All-Pervading Current, or Radiant Life, and the Transcendental Consciousness, or true Self, of all beings and the whole world. One who thus "hears" and "sees" the Truth of Ignorance-Radiance becomes naturally, even bodily, disposed to fulfill the Law of sacrifice. And it is obvious to such a devotee that Truth is not especially within, but that it is the Infinite and All Pervading Real Condition of everything. Thus, Bubba Free John's Teaching on Ignorance-Radiance and the Nature of "I" is the most perfect, rational, and Transcendental proof and argument that God is Love. It demonstrates that relationship, not inwardness and self-possession, is the Condition of our lives, and that the Way of Truth is the release of the inward self into feeling as the whole body, and release of the whole body into the Infinite Condition of Relationship, or God. If the heart is hardened, or deeply contracted from feeling-sympathy with the Infinite, then the soul will not be able to "hear" this Wisdom, and this argument will confound the mind. But if anyone is truly disposed to listen, then the Power of Truth will Awaken him, and his "hearing " will be the seed of Liberation into the Real. Top of Page Fundamental Questions The fundamental questions of this life are too urgent for us to wait for the perfection of acquired knowledge, and they are too important for us to "answer" with conventional belief. Therefore, only present and direct insight and Awakening avails. Such is true "hearing" of the Teaching and true "seeing" of the Spiritual Master. Top of Page The Living Truth Our Condition in Truth, and the Domain of the Absolute Personality, is the Living Current of Radiant Consciousness that Pervades the World, and Man, and every part of the brain and body of the individual or separate self. That Current includes and yet transcends all conditions. It is utterly prior to body and brain and experience and self. It is prior to the recoil from its own Infinite State. It is prior to contractions or modifications of and within Itself. It is prior to "I. Therefore, the Way to Realize the Condition of this Divine Current of All-Pervading Bliss is to become an ecstatic sacrifice into It. That Process has many stages of growth, until it becomes Radical Intuition of the Divine Condition of Existence in Bliss, or Love. Such is the Way of Divine Ignorance, in which Heaven and Earth become a Sacrifice to the Living Fullness of Bliss beyond Order and Chaos. And when that Fullness is Realized, it is Sacrificed forever toward what is beyond Fullness. Top of Page The Star above the Title All knowledge is meditation on the knower, who bestows the names "true" and "false," "auspicious" and "evil" on experience. Only in natural relationship, before we "know" a thing, do we also value it. Knowledge is naming and differentiating. When it becomes the fundamental form of our connection to everything, then our participation in Reality has ceased. The seeker bestows the name "awesome mystery" on all the unknown. "To know" is the motive of all knowledge. And once a thing is known, mere knowledge loses its charm. Therefore, things known fall back into unknown. Nor is the "unknown" the Truth, even though all men seek to know it. The "unknown," like knowledge, describes and points to the knower. Except it bestows the name "ignorant" upon its devotee. The true Unknown is not that which is not yet known. It is the Eternally Unknowable. If there is such Unknown, then Ignorance is not our misfortune. It is our Nature! And, indeed, we cannot ever know what a single thing is. We may only know about any thing. But what a single thing is is not grasped in any perception, experience, or conception. Therefore, Ignorance is Truth. The Unknown is Reality. Our Condition is obvious. Top of Page Magic and Mystery Magic is when something happens and you don't know how. Mystery is when everything happens and you don't know why. The result of magic is irony, or mortal surprise. The result of mystery is Awakening. Magic satisfies the ego. Mystery satisfies the devotee of God. Top of Page Death Is a Perfect Insult We live like knowers, striving toward absolute information, but death is a perfect insult that frustrates all knowing. The death of an other convicts us of our own death, and makes us ponder. But no ultimate knowledge comes from this pondering. Death is the frustration of knowledge. The knowledge that an other has died is itself the frustration of all knowledge. We are not knowing in our pondering over death. We are contemplating Mystery, the answerless Paradox of our living existence. The death of an other and the death of "I" confound the whole spectacle and consolation of knowledge. Death is not the attainment of any state we can know. Death is sacrifice. The only way to come to terms with death is to come into a harmony with its Process, its Way. And death is sacrifice, not knowledge or a Way of ultimate knowledge. Death is the sacrifice of knowledge, of independence, of experience, and of self. The observation of the death of an other and the conviction of one's own necessary death are not a means to knowledge but a means to sacrifice. Sacrifice is the Law. Knowledge or secure independence is that which is sacrificed. If we truly observe and feel the death of an other, we are moved to live by Wisdom rather than knowledge. Wisdom is the presumption of alignment with the Way or Process of existence, which is Sacrifice. But knowledge is only a reflection of or about the way things work. The knower is independent, not a participant in the process that is observed. But Wisdom is always already confounded, relieved of independence, so that there is no option but to submit to the Process of existence itself. "I" is the whole body. But "I" does not know what a single thing is. "I" cannot inspect the existence of any thing and know what it is. "I" is, therefore, not a point of view toward or other than the existence of any thing or condition that arises. At the level of very existence and very consciousness, "I" is identical to every thing or condition that arises. The "whole body," then, simultaneously includes all that arises (past, present, future, or eternal), since, at the level of very existence and very consciousness, "I" is unable to differentiate itself from any arising in order to know what it is. At the level of the experiential body-mind, "I" can know about things arising. The manifest body-mind or "me" appears and functions relative to all other arising conditions. Therefore, manifest or born existence is the play of knowing about, but it simultaneously exists as the consciousness than which there is no other, for "I" do not know what a single thing is, and, therefore, "I" is every thing. "I" includes the existence of all that arises. The Condition of "I" is that of which all arising is only a modification or variation-but which is not itself ever in any sense changed. Such is the Paradox that is "I" in the case of every one. All arising, all beings are described by this Paradox. And the ultimate destiny of "I" is likewise necessarily contained in this same Paradox. It is Mystery. "I" is eternal Sacrifice, without ultimate knowledge. Realization of the Paradox of our existence is not knowledge (a position independent of the Paradox) but it is Wisdom, or the tacit presumption of the Way of the Paradox itself. If "I" presume the Way of Ignorance, the Law is fulfilled, and "I" am free to live and exist prior to fear, even though "I" constantly move in Mystery and am given no ultimate knowledge. If "I" do not presume the Way of Ignorance, the Way of the Process of existence, but seek knowledge instead, then fear is the motive of my life, and existence itself always appears to be at stake. The recent death of an other and the death of " I," which is yet to come, are a perfect insult to all knowledge. If we rest in this insult, then we are moved to the life of Wisdom, wherein no answer and no experience can ever possess or define us. Wisdom presumes the Paradox and the Mystery of existence. Wisdom is moved to the Way of sacrifice, to love, to present happiness, and not to the Way of ultimate knowledge. Knowledge is never more than knowledge about-and knowledge about is confounded by death. There is no knowledge about things that is senior to death. Death is the transformation of the knower. It is fundamentally a process of the knower rather than a process of his or her knowledge. Death is a process in which the knower is transformed, and all previous or conditional knowing is scrambled or confounded in the process of death. Therefore, to consider death is fruitless, since the knower is what is changed by death. To confront death in Truth we must be humbled and confounded. The death of an other reminds us that in every moment we are principally confronted not by defined objects that are independent of us but by an indefinable Process that includes us. The death of an other reminds us that sacrifice is the Way of Life. When we confront the death of an other we are confronted by Mystery or Paradox, and we are confronted by the demand for participation or sacrifice founded in the acceptance of the necessary Paradox or Mystery of existence. Wisdom is such acceptance, and the participatory sacrifice is love or present happiness. It is unobstructed feeling-attention in all relations. It is to dwell in the profundity that confounds all knowing. It is to resort to the presumption of absolute Ignorance as the Truth of our unknowable existence. Hold on to no thing and no one, not even your self. Be certain of no knowledge. Be the sacrifice of all conditions in every moment, and thus abide in Communion with the eternal Truth, wherein the root of our independence is eternally hidden and our common Identity is always already Revealed. In this Way we will affirm and participate in the necessarily eternal Existence in which we all appear: Let us surrender into Infinity with all our friends and hold on to no thing or condition that ever appears. Let us forget all things in present Happiness, and so forgive the universe for all its playful changes. Let us always love one another, and so forgive one another for appearing, for changing, and for passing out of present sight. So be it. Top of Page The Intuition of the Transcendental Source of the Bodily Self I is the whole bodily being. "I" itself arises prior to any part of "I. " Thus, "I" is prior to any thought, function, or circumstance. Therefore, "I" is prior even to the thought "I." "I" is prior to all internal or functional expressions of itself. "I" is prior to all concepts, all knowledge, all particular experience. "I" is apparently independent as itself, but dependent on the pattern of all other arising phenomena for its continuation as well as its origination. "I" in the present or as a whole is inherently silent, but when "I" considers the whole affair of all time and space and experience, it becomes full of speech and conception, problems, self-defenses, self-serving actions, and strategies of ultimate survival. The dilemma of "I" in the midst of the patterns of existence is based on its very conception of itself and its chronic defense of itself. "I" seeks within for a separate permanent self or state of self, and "I" seeks without for permanence of self. But Truth is neither within nor without "I." Truth is in the sacrifice of "I," the sacrifice of the whole bodily being. All that is independent and separative body, mind, and self must be released, through simultaneous insight and surrender, into what always transcends and includes "I" and all other beings and conditions. It is not a matter of going within. Truth is not itself to be found in inward concentration, inverted contemplation, or enquiry into the origin of the "I" thought. Nor is Truth to be found in any Narcissistic exploitation or fulfillment of experience in the pattern outside or in relation to "I." Truth is first served by radical insight into this whole affair and dilemma of "I," so that "I" may be confessed as the whole bodily being, and thereby release its conception of itself. Once such insight and confession are true, then Truth may be Realized in moral and spiritual sacrifice of and as "I," as all functions, via all relations, under all conditions, into the absolute Intensity wherein even all bodily beings and material conditions arise like thoughts in the mind. In such a manner, "I," already free of the inward identification or conception of itself, also releases all bodily defense of itself. It is not a matter of acquiring silence through inward inversion and contemplation. It is a matter of realizing that "I," since it is the whole bodily being, is always already prior to speech and thought and knowledge, which are only parts or moments of itself. Then, in the inherent silence of "I," in the Intuition of eternal Ignorance, there is also the direct Intuition of the Condition or Radiance in which the entire bodily self (or body-mind) and all other beings and conditions are presently arising. In that directly Intuited Ignorance-Radiance, the devotee and the Spiritual Master become a voluntary sacrifice of self, of body-mind, in fearless love and transcendental freedom. Top of Page There Is No Such Thing as A Being There is no such thing as a being. We are patterns of functions. "I" is not a being but a pattern of functions within an extended and ultimately indefinite pattern of functions. If "I," the whole bodily being, is considered totally, it may not be absolutely differentiated from the larger pattern within which it appears, since it cannot create or sustain itself by any process in dependent of that total and ultimately undefined pattern within which it appears. "I" is a dependent pattern of functions within a larger, ultimately undefined (in terms of the knowledge possessed by "I") pattern of functions. "I" is not a being, but a dependent pattern of functions that may not be radically differentiated from the greater, ultimately undefined pattern of functions. Therefore, that dimension of the whole bodily being which we intuit as "being," or conscious existence, is not within, behind, or defined by the dependent functional pattern that is the whole bodily being, or "I." Being is not function or pattern. It is not defined or differentiated. It is the prior Condition of "I," of all functions, all patterns. It is the Condition of the ultimately undefined pattern of totality. "Being" is intuition of the Condition of "I" and of all patterns, functions, or differentiated and conditional events. But "being," which is beyond all differentiation, is not the condition of the differentiated "I. "I" is only a pattern within and continuous with a greater, undefined pattern. It is not a being. However, that presumption may arise as a false conclusion on the basis of witnessing events against the intuition of being and assuming "I" to be independent of the pattern of totality. In that case, being is presumed to be the condition of "I" independently. And the same judgment tends to be made about all other witnessed (and equally dependent) patterns and events, particularly those that imply conscious intuition of being and the capacity to witness patterns as experience. Thus, other "I's" imply numbers of beings- differentiation of beings. But differentiation is among patterns of functions, not at the level or in the dimension of being. Therefore, our right disposition is not toward the presumption of the independence of "I" as a being but toward responsible or cooperative continuity of "I" with the pattern of totality, so that the Condition of "I" and of the total pattern may be continuously Realized. That continuity is established through Communion, or unobstructed feeling-attention (via all functions, in all relations or patterns, under all conditions) to Infinity. Such is the true Way of love, whereas the false Way is that of independent being, self possession, acquisition of personal attributes and extensions (experience, knowledge, various goods, other beings, etc.). The Condition of being is not within. It is not me. "I" is the pattern of functions that is the dependent bodily being in the pattern of totality. The Condition of being is the Condition of the totality of patterns. It is the Divine Reality. It is the Self of all. That Self is not within, as a being, nor without. It is not identical to any pattern in itself, not even the pattern of totality. It is the intuited Condition of the totality. It is Infinity. Therefore, to Commune with Infinity, or being (which is inherently unqualified), is to submit or sacrifice all patterns, including the whole bodily being (or "I") and all other patterns, even the pattern of totality, into the unqualified Condition of Being. Such is Ignorance-Radiance. And the Way is love, which is intuition of unqualified being (Ignorance-Radiance), and, on that basis, release of all illusions of independent being presumed on the basis of any witnessed pattern of functions (including "I," all others, all worlds, etc.). That release is submission of attention to Infinity through unqualified feeling. It is the Way of Divine Ignorance. It is the Way that passes from the self-possessed illusion of "I" as a being into the Bliss of unqualified being, prior to all patterns of functions-prior to all differentiation. Such Realization is Divine Happiness. It does not, in principle, exclude any condition, but all conditions are ultimately, perfectly, and (paradoxically) always already dissolved or assumed in that undifferentiated Bliss beyond self, mind, body, and every kind of pattern or world. The illusory defined "I" (as a being) proceeds by experience and in accordance with the functional laws pertaining to every discrete dimension of the pattern of totality to enlarge itself toward Infinity through evolutionary accumulations. Once the spell of self definition, other-definition, and separation or unlove is broken, there may be direct release of feeling-attention from the contractions of independent being into the radical intuition of unqualified being. Such is the direct Way into prior being. It is the Way of Divine Ignorance, since it does not proceed by knowledge of the independent being but by radical intuition of unqualified prior being. When that intuitive sacrifice of feeling-attention to Infinity is true in any moment, there is only Bliss or Radiance, prior to all differentiation (subjective or objective). Persistence in this sacrifice Realizes literal Translation of the whole bodily being ("I") into Ignorance-Radiance, or Bliss. Top of Page The Current of Eternal Life All components of "I," the whole body-mind, are mortal, unnecessary, changing, deluding, and a source of sorrow and fear. All of these conditions arise as modifications of a prior Condition or Intensity that is also the very Consciousness (Ignorance) and Life-Current (Radiance) of the whole body-mind. That same Condition is the Identity of all apparently independent bodily beings and of all conditions, subjective and objective, that compose the "world" at every level, high and low, visible and invisible. Truth and Happiness are identical to that absolute Intensity, and, thus, they are not a matter of any conditional state or change of state, high or low, subjective or objective. Therefore, Truth and Happiness are a matter of radical insight into the processes and components of "I," or the independent body-mind, so that the entire effort toward survival and fulfillment of "I" comes to rest in transcendental Realization of the Condition or Identity of "I" Such is Self-Realization and Whole Body Enlightenment,3 or effortless abiding as the Consciousness from which all forms of attention arise and the Current or Radiance in which the whole body and all objects arise. Whole Body Enlightenment naturally becomes Divine Translation,' or literal Dissolution of the cognition and objectification of the "I," or whole body-mind, into the Current, Consciousness, or Ignorance-Radiance that is always already the case. Such Dissolution occurs at death, with or without direct or simultaneous disintegration of the physical body into the All Pervading Force Field of Life. 3. Whole Body Enlightenment is the Realization of Unqualified Consciousness in which no conditions are excluded, but in which all conditions, subjective and objective, are always already Transcended through simple, whole body abiding as Love, or the Transcendental Heart, Radiant to Infinity. In the past, and in such works as The Paradox of Instruction, Bubba has referred to this stage with the traditional term "Sahaj Samadhi," a Sanskrit term meaning "effortless Absorption in God." 4. Divine Translation is the ultimate Stage of God-Realization, or Eternal Life, wherein the limited psycho-physical body, mind, and world are not noticed and there is Only God Eternally. In the past, and in such works as The Paradox of Instruction, Bubba has used the traditional term "Bhava Samadhi," or ''Absorption in Perfect Devotional Rapture," as an equivalent for Divine Translation. It is perfect Identification with the Transcendental Consciousness and perfect Communion with the All-Pervading Radiance of the Divine Person. Top of Page "I" Must Dissolve in the "Me" of God I is not the Self, the Divine Identity. "I" is the body-mind, the mechanical entity, the functionally defined self. The Divine Identity or Self is That from which "I" arises. Not only the subjective self, or the "I" deep within, but the entire bodily self arises from the Divine Self, as an arbitrary or temporary modification of the All-Pervading Divine Radiance. Only deluded fools imagine themselves identical to God in their deep inwardness and their mere self-awareness. The true Man is Awake to the understanding that everything that is self is temporary, mechanical, and dependent on That which transcends self and which is likewise prior to all arising phenomena. Therefore, we must understand the dependent nature of "l," the psycho-physical entity we would glorify and preserve. "I" is not God. "I" is not Enlightened in and by itself. "I" may Realize its Identity with the Divine Reality only through Ecstasy, or the Sacrifice of the entire self, the entire body-mind, in God. We are not Enlightened by acts of subtle, inward inversion. Nor are we Enlightened by extraordinary evolutionary development of self. We are Enlightened only in the most radical Realization of the always Present Source of "I," the Transcendental Source wherein the independent, experiential body-mind is always presently arising as a temporary and unnecessary modification. Therefore, Realization of God, or Enlightenment by Awakening to the Radiant Identity of all beings and things, comes only through Ecstatic Sacrifice of self in Communion with the All-Pervading Current of Divine Life. Whenever that Sacrifice of self in God is perfect, then the Divine Identity is Realized, so that "I" is ultimately Translated into God by virtue of its own Dissolution, or self-transcendence. The experiential self, or "I," must become a Sacrifice in God through natural or intuitive surrender of all psycho-physical functions into the Divine Current of Life. And that surrender is not the extremities of Man - his outward and his inward perceptions of contentional "Reality," the "Reality" of self and other, subject and object. In the Sacrifice of Man and World in God, only the Transcendental Identity is Real, and that Identity is "Me," the Truth of all experience and the Radiant condition that pervades all conditions. The body and the mind, the "I" of self, are ultimately transcended and Transfigued in Radiant Consciousness, the "Me" of God. The body and mind Dissolve in Ecstatic Communion iwht the Radiant Identity. By this Procession of self into God and God into self, all experience is rendered helpless in Bliss-Full Happiness, and only God is the Reality and Destiny of that One Transcendental Self, Radiant at Infinity. Top of Page Enlightenment of the Whole Body Full Index of Articles