Bubba Free John

THE WAY THAT I TEACH - Talks on the Intuition of Eternal Life

Chapter 8

Renouncing the Search for the Edible Deity


BUBBA: We chronically consider our individuation, our birth, our mere bodily existence, to be a form of separation. We use events such as coming out of the womb and the conflicts of childhood to elaborate this fundamental philosophical point of view. The inherent vulnerability of our apparently independent existence is a shock, and we reflect on all experience, even the most primitive moments in the womb, as a kind of rejection. When we look out into the universe we feel insulted, rejected, unloved. And so we make philosophy out of our apparent independence.

Thus, the primal event of suffering is not some circumstance that happens to us. It is not an event within our objective experience. It is not some thing that we conceive to exist in relation to us, or over against us. The primal event of suffering is us. Our suffering is not recognized as separation from something else in particular. It is our own appearance, our own independent existence, and we interpret this present event as separation on that basis. That interpretation is our first philosophical gesture, the first time we say or feel, "You don't love me."

Fundamentally, it is not our experiences in particular relationships that tell us we are not loved. Some people do not love us, surely, but nevertheless we are simply, always, and already philosophically disposed to believe that we are not loved. It is our interpretation of existence, not on the basis of any relational experience we have had with other human beings, but on the basis of our apparent independence itself. Our sense of independent bodily existence means separation to us, whereas, you see, it is really only the sense of independent bodily existence. When you become strong - if you ever can become truly strong - autonomous, able to take a deep breath, then you stop interpreting the universe as a form of rejection, as a great parent from whose company you have been expelled, under whose domination you live, who has rejected you and does not love you. Everyone is simply born into the conventional condition of independence and everyone interprets that condition as rejection, as "you don't love me."

There is a fundamental disposition in us to be contracted in our feeling. It is not really the result of our experience, whatever our experience. It may be reinforced in all kinds of social and other chronic ways, but it is not the result of experience. It is our philosophy, our point of view, our disposition. It is the presumption we make in the instant we recognize our functional independence. Thus, "I/me-apart" is felt as "you don't love me" and therefore lives as unlove, as "I don't love you." Such unlove remains our disposition until we become awakened from that sleep, from vital shock, from the shock of birth, not the birth trauma in the pure physiological sense, but the recognition of independence, in which we each steadily and increasingly observe that we are vulnerable, that we are subject to circumstances, that our very existence can apparently depend on circumstances. The more you observe existence in that disposition of vital shock, the more justified you feel in presuming under all conditions that "you don't love me."

What is of interest and significance about diet and health is implicit in this consideration, this metaphysical supposition by which everyone presently lives and also by which he interprets his past. Birth, or the recognition of one's independent existence, is interpreted by us to be separation. It is interpreted by us as an instant, prolonged through time, in which we are essentially unloved. And all of that interpretation is based on the feeling that we are not sustained. In other words, independent existence itself is felt as separation from the ultimate food source.

We are mad then, you see. We are not like the eating gorilla. The eating gorilla finds a cabbage in the jungle, sits down like a slob and munches away at the cabbage, and is completely benign, completely peaceful. There is nothing threatening about this gorilla, nothing dangerous about him. He is not eating anything killed that has an independent consciousness in the ordinary sense. He is just eating cabbages, vegetables. If some other gorilla or an other being comes near, he still has his food. He is connected to the food source. He is not disturbed as long as that creature will show that he also is eating. The eating gorilla is peaceful.

Therefore, the eating gorilla is the image of the true man, the true woman. He demonstrates the principle of true politics, of real human existence, in which we are always presently connected to the food source in Truth, and are always presuming connection, relationship, "I love you." But the gorilla in the desert, or the conventional man, is cut off from his food source through the presumptive recognition of his separate existence, of his mortality. He feels unloved. He is a dangerous beast. He is in conflict with himself, struggling, looking for a way to be permanently sustained.

All of our conventional efforts in life are searches to be permanently, absolutely, unqualifiedly sustained, to be fed perfectly and eternally and to be simply happy, kept alive by whatever put us into existence to begin with. But until we make our connection with food or with sustenance, we are mad. Since sustenance is scarce, we threaten one another. We live like beasts! If we get a little bit that sustains us, we become anxious about sustenance, we cannot get enough. We overeat, or we overseek. We are always believing the logic that we are riot sustained, that we are cut off from the source, that we are not loved, that what essentially and permanently and absolutely can sustain us is something from which we are separated. We may get a meal, but where are we going to get the next one? Or even if we can get the next one, how can we live forever?

Thus, we must ultimately deal with this metaphysics, this philosophy that "I am not loved," that "I am separate from what sustains me." The whole drama of human existence is about that feeling of separation, and that is all that it is about. The Eating Gorilla Comes in Peace1 is really a meditation on this consideration. It is about sustenance, about love, not really about conventional matters of diet and health, just as Conscious Exercise and the Transcendental Sun2 is not really about exercise. It is about exercise in some secondary way, but exercise is just a way of meditating on love, on the responsibility for love and the process wherein we are love. Eating is also a way of meditating on love. When you sit down to eat, you are obliged to meditate on sustenance. If you approach the whole matter of eating consciously, you must become aware of unlove, of separation, of fear, sorrow, guilt, anger, doubt, anxiety - terrible things. In that condition, there is no way to finish a meal! In your chronic subjectivity, your Narcissistic and unloving self-consciousness, you think these negative feelings are true of you. You think they are real and justified by experience. That is why you are not sustained by all your eating and all your relations. But you have adapted socially in such a way that you are willing to accept a vision of mortality and make the best of it. You know that you can eat and continue for a while; you know that you can create circumstances that allow you to continue to live; so you can eat with relative ease, even though you are fundamentally in mortal fear.

1. Bubba Free John, The Eating Gorilla Comes in Peace: The Principle of Love Applied to Diet and the Discipline of True Health. A Natural, Integrated Science of Whole Body Wisdom, Practiced by the World's Great Traditional Cultures and Adapted for Modern Men and Women, Especially Those Engaged in Religious or Spiritual Life (San Francisco: The Dawn Horse Press, 1978).

2. Bubba Free John, Conscious Exercise and the Transcendental Sun: The Principle of Love Applied to Exercise and the Method of Common Physical Action. A Science of Whole Body Wisdom, or True Emotion, Intended Most Especially for Those Engaged in Religious or Spiritual Life, 3rd edition, revised and expanded (San Francisco: The Dawn Horse Press, 1977).

Now there are many ways to approach this whole affair. First of all, in our recognition of ourselves, our self-consciousness, our realization of our independence through functional manifestation, in the first instant and in every moment of that recognition, is it true that we are actually separated from sustenance? It is very important to find this out, because everyone simply and mechanically presumes that it is true. The vulnerabilities of childhood reinforce that presumption. All the social habitual learning that comes out of childhood and adolescence in your later life supports this essential metaphysical view that we are unloved, that we are separated from what sustains us in the absolute sense, that we are mortal. The more we meditate on being unloved, the less we live as love. If we allow ourselves to feel our Condition, to feel as our Condition, to feel completely our Condition in this moment, can we discover any separation from anything whatsoever? Are we anything that can be separated, that is separate, that is an anything when viewed as a totality? Obviously this is the essential consideration that I entertain with you through my Teaching. If you could simply feel your Condition, feel as your Condition in this moment without obstruction, without making an interpretation, then you would not any longer be what you already are being. In that case, you would not be in the condition of obstructed feeling-attention, defining yourself, feeling vulnerable, separate, a being. You would directly and intuitively discover the nature of your Condition, which in no sense is separated out, which is pure, absolute energy without qualification, which is sustained absolutely, which was never separated from anything, which does not exist in an inherently separated state.

Thus, reconnecting to your sustenance a matter of unobstructed feeling-attention, through all your functions, as the whole body-being, in all your relations, under all conditions. That is all it is. In that native spiritual action you are love. You are an expression of the Nature of all things. When you are not obstructed as what you are, you are love. The body itself is love then. And when you can become responsible for the compulsive contraction of feeling-attention in yourself, then you are naturally sustained and a natural sustainer of others. Your humor is restored, and then you are taken out of the desert. You cease to be a beast, a subhuman, maniacal creature, and you become natural, peaceful, pleasant, loving, intimate, laughable, humorous. Existence becomes a matter of inherent pleasurableness, not the beastly struggle for the acquisition of experiential pleasure, the temporary attainment of a sustained condition.

We are obliged to be the heart in relations, to be responsible as radiant feeling-attention for all the things above and below the heart, to make mind and body, attention and action, heaven and earth a felt sacrifice to Infinity. If we live this way we can live a happy and loving and healthy life, an essentially vital life. Although there may be limitations that come upon us through the environmental and human factors around us, essentially we can be the masters of our circumstances, at least in our private lives.

Love or not. That is all there is to it. If you can come again to the position of loving, of being sustained and being a sustainer in the natural flow of things, then you will continue to grow, and the very structural dimensions toward which you are experientially disposed will show themselves in the form of experience. You must be responsible for the effects of those things. You must be responsible in every moment, so that, no matter what arises, the contraction of feeling- attention is not your destiny, not your disposition in the moment. You must be able to cut through that contraction, whatever the experience, high or low.

Therefore, the devotee in the Way of Divine Ignorance passes through stages of growth and development, perhaps into higher psychic or mystical experience, but he is not fulfilled by any of it. He is obliged to be responsible in the midst of it, to cut through it, to cut through the limitation on feeling- attention that even a cosmic vision represents. And eventually it all becomes a mass of silliness. It has nothing whatever to do with Truth. You throw everything away, then. In this Divine Enjoyment you hold on to nothing, and even the body itself begins to change into something undefinable.


BUBBA: Once you have become responsible as love through this whole consideration of the Truth of your Condition, then you are starting to grow again. Only then are you truly human. At that stage there are some more sophisticated things to be observed about sustenance, about diet and health and gross existence. You observe that in terms of your conventional or mechanical state of existence, you are a very simple process. You feel your Condition to be unspeakable, unqualified, undefined, radiant as love, as feeling- attention, Communion. And the whole of your functional, bodily, manifest life is fundamentally a very simple process, albeit a complicated play on a simple process. You are simply reception and release.3 That dynamism is epitomized in the cycle of inhalation and exhalation, but is also the very foundation of our entire psycho-physical life. And the matter of diet and health is simply a matter of applying yourself with intelligence to this dynamic process, to the law that is this process itself.

3. In Conscious Exercise and the Transcendental Sun, Bubba explains "reception-release" in terms of expansion and contraction, the two principal movements of the body and all phenomena in the cosmos. And he shows how this process operates in terms of breath and feeling:

In the simplest terms, the living body is an expression of two tendencies, uses, or currents of life. And, again in the simplest or most basic terms, these tendencies are the two motions of contraction and expansion, or reception and release. There is a negative or exclusive and unbalanced expression of each of these tendencies. When reactivity, or reaction to experience, becomes stronger than the force of life and unobstructed or free feeling- attention that we commonly bring to experience, then reception and contraction disable us. We become self-possessed, confined to subjectivity, negatively emotional, vitally weak, and self- defeating in action. Then expansion or release is confined to patterns of mere self-indulgence, so that we are constantly emptied until death.

But there is a positive or true functional development of each of these motions, when they are in balance, and when attention and bodily form and action are controlled by full central communion or feeling into the universal environment of the life-force. In that case, even each breath becomes a balanced cycle of reception-release, contraction-expansion, in the constant field of fully felt intensity or life.

It has already been considered how the inhalation of breath, or life, is associated with reception, infilling, and natural conductivity or movement toward the whole body. Likewise, the exhalation is associated with release of the wastes, the accumulated contents or old circumstances and adaptations of life (not the release or emptying of life itself), and natural expansion, which is conductivity or movement from the whole body outward. This dual cycle is generated from the heart (the feeling center), and enacted between the apparent entrance of breath at the nose and the vital or abdominal center below. The cycle of breathing moves to and from the vital abdominal center. The vital center is not filled and emptied in the process, but it is rhythmically active as the bodily center wherein the felt intensity of the universal life is constantly and priorly communicated with and expressed. (pages 72-73)

Now how do you stay healthy? By being responsible for reception and release. If you are not so responsible, you become toxic and enervated. Toxicity is the failure to release, to eliminate. Enervation is the failure to receive, to be sustained, to assimilate. Therefore, in the process represented by this Teaching of the Way of Divine Ignorance, we begin with the ordinary individual, who is just a beast in the desert. We allow him or her to consider the condition in which he or she exists, to consider this primal emotional reaction, this metaphysics of separation and unlove, to the point that he or she can live like the eating gorilla and be human, be love. And then we ask the individual to observe this cycle of his own existence, his own process in relationship to the great pattern in which he appears, within which he is totally dependent and which he himself has not created. The process by which you appear is not within you. It does not originate in you. You are simply a reflection of a great pattern. But the process that you represent within this pattern is expressed everywhere in the form of all the processes, all the individuals, all the cycles everywhere to be observed. It is simply the cycle of reception and release, inhalation and exhalation, assimilation and elimination, activity and rest.

So how do we get healthy, having come to this point of understanding? The matter of diet and health is a procedure, a sequence of responsible adaptation. And that sequence is something we may animate similarly at every meal, or differently every day, or even, occasionally, in more revolutionary fashion, through fasting and other more radical practices. But it is a single procedure, a procedure of reception and release. The failure of health is the failure of the cycle of reception and release. In other words, it is a case of allowing the body-being to become toxic and enervated. If we take a great amount into ourselves that we cannot assimilate, it collects in us. We accumulate it, you see. This is not only true of gross food, it is true of all our experience. The more full of accumulations we become, then the more toxic or poisoned in the body and obstructed in our feeling-attention we become, and consequently the less energy we represent and the less love we are. The discipline relative to ordinary eating and drinking and managing the body is to take conscious responsibility for the fundamental cycle of reception and release.

The primary factor that is obstructing our energy in the moment is accumulation, or toxemia. Thus, the first phase in the regaining of health or in the ordinary maintenance of health is purification, the elimination of toxins, accumulations, obstructions. This is the effect of our practice at the level of gross diet. (It is also the initial effect of real meditation. The first level of spiritual life is essentially purifying.)

However, that purification is not adaptation to asceticism for its own sake, not purification only, not exhalation only, not elimination only. Having gone through a period of purification, the release of toxins, we enter into the second phase of true health practice, the phase of assimilation, regeneration, and rejuvenation. In this phase the mechanisms of the body are restimulated, and inhalation and receptivity of the whole body may be engaged fully. This purifying and regenerative procedure is the process of the whole body, in which both reception and release, the eliminative and the assimilative aspects of this single or whole body process, must become a matter of responsibility. Our Way of life is the whole body Way, in which both the purifying and the regenerative aspects of the process of the being must become a matter of responsibility.

At times we exercise this process of elimination and assimilation most intensely: as a treatment or curative during a period of illness, as an annual cleansing and revitalization, or perhaps as an occasional profound attempt to purify and rejuvenate ourselves. But we also engage this process daily. We sit down to meals like the gorilla. We breathe like the gorilla. We are always feeding, you see, always in touch with what sustains us, always in Communion with the Real, the Truth, the Infinite Source and Condition. What we choose to eat should not toxify or enervate us. What we choose to eat on a daily basis should be easily assimilated by the body and should be completely satisfying. In other words, our diet should include everything that every part of the whole body needs. Just so, the body should be easily able to eliminate the unusable portion of the food it ingests. It should not have to shuffle wastes off into the cells to hide them until eventually they emerge as disease. Thus, our eating itself satisfies the law of our own structure, the law of assimilation, of being sustained, and the law of elimination, of being purified. Such a lawful diet must be our daily choice once we become responsible for ourselves, once 'we understand our condition and are no longer mad like the beast in the desert, but are happy.

There are substances that we may consume which toxify and enervate, but which in the moment of use seem to be enlivening, stimulating, pleasurable. These are the traditional accessories to a healthful diet, such as meat, alcohol, tobacco, and refined or processed foods. You need not use these substances for very long, nor need you use them particularly to excess. To use them at all will toxify and enervate you to one or another degree, depending on your metabolism and your state of health in general. And, indeed, the foods we might choose on a daily basis that are essentially sustaining and easily eliminated can also toxify and enervate us, if not taken in the right balance or if eaten to excess. Our functional life itself can toxify and enervate us. Sexuality can toxify and enervate us. All of our involvements can wear us out and obstruct us, not only physically but emotionally, mentally, psychically. You are the evidence of it. Our whole society is the evidence of it!

Everyone is toxic and enervated by tobacco, alcohol, killed food, junk food, drugs - and bad company! Some just have a little better ability to keep smiling, to keep laughing longer than others. But everybody dies through the influence of habits. It is commonplace for people to die from toxic, enervated, and diseased conditions. We presume that disease is the cause of death. But that presumption is just part of the whole philosophy that we are not loved to begin with, that we are cut off from what sustains us, that we are mortal and, therefore, that everything we do kills us. And eventually we do die, you see - pure justice!

Now it is true that death is part of our cycle. At some point the gross aspect of the body-being is eliminated like the unusable portion of food. It is literally eliminated, thrown off in the natural process, just like the flowers. Flowers eliminate themselves. They obviously want to live - they made the gesture to begin with. Why don't they just go on living? We do not have to go out and cut off their heads - they die anyway. They do not even die from sickness. They simply pass through a cycle of appearance and then disappear.

Similarly, the human being is also structurally potentiated toward death or the elimination of the gross part. But death need not and should not be the result of toxemia and enervation. Such an end is simply a social consequence of ignorant, foolish habits and irresponsibility. We should die healthy, not from a long period of disease and suffering and wretchedness and senility or accidents and all the rest of the craziness that happens to a human being in our desert world.

Basically, we should each live quite a long life, perhaps one hundred or two hundred years or more. Perhaps we will experience cycles of aging, but not degraded deterioration and disease. We should be essentially full and happy, one day just becoming very tired and then dying. That should be the way it is for us. We are structurally disposed to dying that way, but we are habitually disposed to dying from toxemia and enervation. We are philosophically disposed toward that degradation also, to die from unlove and doubting and fear and anger and all the rest of the effects of being ourselves bad company to everything.

If you can come to the point of responsibility for this reaction, this separative gesture in which you interpret everything as separating from you and rejecting you, if you can come to the point of being a devotee and living in Divine Communion, absolutely sustained, already happy, observing your own process and taking it into account, if you can become responsible in your daily practice for assimilation and elimination, reception and release, then, just as you choose to remain active in the ordinary functional way itself, you may also choose to celebrate from time to time, to use the substances that would seriously toxify and enervate you if you were to use them aggressively and for a long period of time. But you will use them in intimate company as true celebration, fully aware of their effects, fully aware of your own bodily reactions. You will know how to bring the celebration to an end as well as how to carry it on, and you will know how to purify yourself afterwards.

However, people get into patterns of more or less perpetual indulgence of a toxifying and enervating diet as well as all the other negative habits of life. They do not bring them to an end, and they do not pass through the process of elimination and regeneration. Therefore, they create a cycle, a habit of unlove and degeneration. They inevitably fall into a pattern of negative psychological states, obsessive sexual desires, confusion, psychological distress, and all the rest of it - and really what they are suffering is overloaded intestines and a bad blood condition! They have forgotten the Law. They have forgotten that for which they are responsible. It is fine for you to celebrate a little, but afterward you must do what is necessary to eliminate toxic accumulations while they are still superficial to the body - purify the blood again, perhaps fast for a few days or take juices and raw foods, and so forth. Do whatever you must do to return to a harmonious and purified condition, so that you may assimilate in regenerative fashion the benign substances that form your ordinary, natural, routine diet.

Your whole life must be this process. Your whole life must take into account this simple procedure, at every level of functioning. It is true relative to diet, it is true relative to sexuality, it is true relative to all your relations, it is true relative to exercise and action, it is true relative to breath and thought and meditation and all forms of growth. This simple process of reception-release reflects our structure as a whole and does not allow exclusive choices in one or the other direction, toward self-exploitation or self-denial. Thus, we are not obliged to be ascetics. We are obliged to be love and to be happy and to be sustained absolutely, not to appear ascetic except in adhering from time to time to this simple procedure for eliminating toxic accumulations.


BUBBA: Throughout history human beings have been looking for something to sustain them. Everything from Jesus to Amanita muscaria, the sacred mushroom, is claimed to be the panacea, the sustainer, Krishna, the thing that rejuvenates, that keeps us forever alive and full. Because of our metaphysical presumption of unlove, we are always seeking, then, for the Sustainer outside ourselves. And cults have developed around magical somethings-or-other all over the world and throughout human time. That magical something-or-other at the center of every cult means food, the connection to what sustains. All holy rituals are about food. Most often they literally involve food: sacrificing food, eating food, "this is my body, this is my blood," killing calves, taking things from the holy place and absorbing their energies. The Sacrament of Prasad, or Universal Sacrifice,4 which all devotees in our Church engage daily, also tends to be used in this cubic fashion, if used at all other than in a merely mechanical way.

The search for the cultic sustainer, or food, the food deity, the edible master, is a futile search, but still it occupies men all over the world. The root impulse of every single culture, every society, every religion, is to find the edible deity, to come into mystical and even direct physical contact with what sustains us perfectly. This whole search - and its fulfillment in these imaginative cultic occasions, these meals (including the ordinary daily meal) - is the product of our error, our suffering, our irresponsibility. It is true that we must be sustained. We must come into immediate Communion with what is absolute. But this cubic ritual, this coming into contact with the edible deity in objective form, the great parent sustainer, is not true sustenance. It is a form of delusion, of eating in the desert. It is plunder.

4. Bubba describes the Sacrament of Prasad, or Universal Sacrifice, as an archetypal and formal enactment of the mutual sacrifice that characterizes the relationship between the Spiritual Master and the devotee: It is a simple ceremony, in which the devotee gives to the Divine and receives in return a simple gift of fruit or flower; as a tangible demonstration of the principle of his spiritual practice, which is reception-release, or mutual sacrifice.

The traditions of "saviors" all over the world are a religious dimension of the search for the edible deity. That is one way of analyzing this tendency or game in the theatre of human life. But there are cults surrounding edible things all over the world - magical edible things, important edible secrets known only to a few. At the lowest or most elemental level are foods that are just good for you, or herbs that will rejuvenate you, like ginseng, or herbs that will make you hallucinate and suddenly see something that is remarkable, something that turns you on and makes you feel happy.

But these are not the highest and most famous forms of the edible deity. The highest form is still basically legendary. It is called by various names, but "soma" is probably the best known. In our time many people are actively looking for it. They are trying to identify various plants and other substances from secret, far-off places all over the world as this soma, which, when taken, completely rejuvenates you and makes you an immortal. Partaking of this soma is the same as taking the "bread and wine," you see. It is a version of the same ritual. And many people are actively looking for it, just as people are actively looking for saviors, the cultic edible deities.

But if you can consider the whole argument that I have presented to you, perhaps you can also understand that the true "soma" is not something that you can eat. Of course, there are good things to eat and do. But the true "soma" is the transforming internal secretion of the whole body in its natural state. The secret is to get the whole body-being into its natural state, in which it is naturally secreting all those substances that rejuvenate it, enliven it, keep it psychically awakened and aware in the fullest possible sense. Now we are toxic, enervated, our energy and attention are bound exclusively and strategically to certain kinds of functions - essentially the lower or gross functions of money, food, and sex. We are in conflict. Our blood is impure. Our cells are full of toxic accumulations. We are socially disturbed and in mystery about everything altogether, waiting for something sustaining to appear on TV!

Somebody is going to make the announcement on TV sometime, about the ultimate, absolute, scientific, newsworthy discovery. The edible deity is going to appear there sometime - today's newscasters, if they can live so long, may get to announce it. And then millions of people will all go and join that cult.

So there are cults of the edible deity still appearing everywhere. People try to eat me! People come to me for that purpose, to establish a cult, to engage in a conventional and irresponsible association with me as the edible source at the center. But the responsible devotee living in Divine Communion, enjoying the advantage of right relationship to one who is the whole body, enlightened, such a devotee is literally responsible in daily practice for the simple process, the Law, of his own structural being. That functional body-being therefore continues to grow. It becomes purified and rejuvenated in the ordinary way. And from time to time the devotee may fast and rejuvenate himself. After he purifies his cells and blood, he may take herbs and other substances that intensify and restimulate the glands and the higher mechanisms of the body.

However, the true "soma" is not eaten in the form of any objective meal. The "soma" is what is released in the body when we are successful at living the Law. The "soma" is released in the most absolute Divine Enjoyment. It is the nectar of Amrita Nadi,' the current of Immortal Bliss - "amrit" is the ancients' word for the "Divine Nectar." In some sense it is a physiological process - the higher glands begin to secrete substances that are now suppressed because of the impure condition of the blood and the attenuated energy and attention of the being. These substances are secreted by the glands, and they rejuvenate and awaken the various psycho-physical centers.

But the "soma" of the whole body is not accumulated in cultic fashion. It is sacrificed, thrown on the fire of the heart, of Divine Ignorance. We do not know what a single thing is, not even our own body-being. We are priests in our ultimate Realization. In Bhava Samadhi,6 the ultimate Realization of Truth, we are not simply sustained and made immortal in objective independence. We are made a perfect sacrifice. We are made immortal not by accumulating benign things from without, but by throwing the whole cycle of assimilation and elimination to Infinity. The body becomes like a ladle of butter, and we throw it into the infinite Ignorance-Radiance, which we intuit from the heart, the whole body-being. That is how we become immortal - literally by dying while alive.

5. Amrita Nadi literally means "the nerve of Divine Nectar," "the of Immortal Bliss - "amrit" is the current of Immortal Bliss." Amrita Nadi is the intuited structure of all manifest existence, the structure of Consciousness, of human existence, of conscious meditation. It is the ultimate Form or Reality. In the Way of Radical Intuition, the fourth and eternal stage of the Way of Divine Ignorance, Amrita Nadi is intuited as Divine Reality, expanding and rising out of the Heart or very Self into and as the most prior Divine Light, or infinite, all-pervading Radiance.

6. Bhava Samadhi is the ultimate Realization of the Way of Radical Intuition, the Realized state of the most radical or perfect Enjoyment, prior to self, mind, body, energy, or any realm. It is the Condition of all conditions, the existence in the Condition or "Realm" that is Only God, the very Reality, the paradoxical Realization in which body, mind, relations, and worlds are not noticed even as or if they continue to arise. Bhava Samadhi is without or prior to references, and it is, therefore, unspeakable, or without description.

The death toward which we are naturally and ultimately disposed is not the negative dying on the basis of unlove through a degrading process of toxemia and enervation. We are structurally disposed to be awakened, toe to crown, through the natural evolution or growth toward which our birth moves us. Having realized our birth from the point of view of the heart, or of Love, we come to the point that we can throw the whole body to Infinity. And that event corresponds to our death, our true death, the true elimination of our independent, manifest, bodily, separate existence. We dissolve in space and time. The body is laid down in an apparently natural death - or perhaps it even dissolves in a flash of brightness.

Death is where we are going, you see. Death from the egoic, Narcissistic point of view is a torment, the result of sin ("missing the mark," or unlawful action), unlove, toxemia, and enervation. It is a dreadful possibility. Thus, we all are trying to find the edible deity so that we can keep on living. We seek a fake immortality. But, even structurally, we are disposed to die, just as the flowers cycle toward death with ease and show no negative signs at all. We are clarified, immortalized, glorified, by our true and ultimate death.

And we return to the planes of manifest experience again and again until we can be a sacrifice in every dimension. When we become that sacrifice in any plane, then we are translated out of that dimension of experience. It becomes unnecessary to us because we have become a sacrifice there, not because we have turned away from it or wrenched ourselves out of it through conventional mystical activity, inverting attention and going up and away. Through Love, through commitment to relationship, through Radiance of feeling-attention to Infinity, through perfect Communion with That which sustains us, we are translated out of all the manifest conditions that tend to limit our feeling-attention. We are translated into the Domain of unqualified Feeling-Attention itself, the Divine or Perfect Domain, which is beyond even the heavens and which has no archetype or symbol in our present mind and psyche.

All things are dissolved in Radiance once penetrated by Love. Love is Ignorance. At last it takes nothing into account. In Love we are each a living Sacrifice, not a someone trying to survive. There is only Love, only Radiance, only Sacrifice. Therefore, when all things, all others and "I," are gone to Love, there is no relief from Bliss, no word to interrupt the current of Ignorance and answer it by name. When Love is altogether true, when Radiance shines so hard it opens up the hand, then there is only God and God is Love. Love is the Sacrifice of Man.

Bubba Free John The Paradox of Instruction

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The Way That I Teach - Table of Contents


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  Adi Da, Ramana Maharshi, Nityananda, Shridi Sai Baba, Upasani Baba,  Seshadri Swamigal , Meher Baba, Sivananda, Ramsuratkumar
"The perfect among the sages is identical with Me. There is absolutely no difference between us"
Tripura Rahasya, Chap XX, 128-133





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