The Dreaded Gom-Boo – Heart-Master Da – Adi Da Samraj

The Dreaded Gomboo or The Imaginary Disease That
Religion Seeks To Cure.

A Collection of Essays and Talks on the “Direct”
Process of Enlightenment.

By Da Free John.

Compiled and edited with an introduction and commentary
by the Renunciate Hermitage Order.

Table of Contents



Part II: Renunciation


Be a Serious, Profound, and Fiery Personality

December 17, 1982

MASTER DA: Before you can fruitfully consider the process
of sexual communion and its relation to the mature
developments of spiritual life, you must be finished with
all your emotional complications. You cannot practice sexual
communion until you are. You may be able to imitate certain
features of the practice of sexual communion, but you cannot
go beyond merely imitating certain of its outlines, just as
you cannot practice real meditation until you have gone
beyond the rudimentary self-possessed stage of the

What are you doing with these relations, these marriages?
Why are you doing what you do? There is no right sexual
practice apart from sexual communion. Sexual exercise and
all the complicated manifestations of apparent intimacy are
possible, but they are neither right sexuality nor right
practice, only the usual thing that egos do. Just as this
sexual matter is at the base of your psycho-physical
personality, it is at the base of your entire life.
Therefore, it is also at the base of the practice of this
Way. You can only talk and practice superficially until you
have become responsible for your emotional-sexual life.

If you are to practice sexual communion, you must be a
renunciate involved in a totally different process of
sexuality than characterizes people ordinarily. Renunciation
is not a matter of acquiring a little self-knowledge and
cleaning up your act and being a little bit nicer and less
argumentative. This Way is another form of life altogether.
Therefore, insofar as you are sexually active you must be
sexually active in a wholly different way.

Ones responsibility for the emotional-sexual function is
demonstrated in relationship. It is the first gesture of
relationship. It is the first sign, the most intimate
evidence, therefore, of the Narcissistic personality. For
those of you who have a good relationship with your spouse,
the cults of intimacy you are tending to develop may be
better than the usual self-based game you could play in the
world where people live a life of conflict with one another,
but this does not mean that the relations you are creating
and maintaining express the spiritual process. Spiritual
life is another matter altogether. It is true that the first
thing we expect beginners to achieve is a capacity for
normalcy or well-being in their intimate life and their life
in the world, but even so such is an ordinary capability
they then bring to the possibility of real practice.

You must go beyond this bondage to another by
transcending yourself in the context of relationship.
Binding fascination with another is a version of romance, a
form of binding contract. It is itself the avoidance of
relationship, the dramatization of the self-contraction.
Presently your commitments in these marriages are to one
another, but you must commit yourself to God, not merely by
making a promise to the objective Deity, but by transcending
yourself in God-Communion in every moment and therefore in
the context of every relationship. If you live relations for
their own sake, you simply fulfill the destiny of Narcissus,
and therefore, inevitably, you will show the usual signs of
a person with an emotional problem in one or another
relational circumstance.

Even what we might think are sane, good sex relations
are, in themselves, a demonstration of the fundamental
emotional problem. The mere fact that we live with others
and are intimate with them presents no difficulty, but the
structure of our living is inherently problematic and shows
itself to be such whenever the pleasurable aspects of any
relationship are disturbed. Until you are sexually free,
even your apparently healthy intimacies are the
dramatization of a self-possessed character.

I am not here merely to teach you how to become ordinary,
healthy human beings with good personalities who know how to
live well with others and function in a basically balanced
fashion. From an ordinary point of view, to so live and
function is desirable, but it simply has nothing to do with
the spiritual process. The spiritual process is another
matter altogether.

To get beyond this sexual bondage is not really
difficult. You all simply do not resort to the Principle
wherein this bondage is transcended. You talk about the
Divine, you think about this Way, you argue it, you wonder
about it, you doubt it and then accept it, you affirm it and
then think about it again. To a significant degree the Real
Principle is still a subject of wondering in your case. You
are really involved with the same things everyone in general
is involved with-the self-based search for survival, the
motivation toward pleasure, the motives to avoid pain,
suffering, limitation, frustration.

In that case, you are not a renunciate. A renunciate is
no longer wondering about the Principle of the Way. Such a
person has understood himself or herself and enjoyed the
Transmission that Demonstrates and Reveals the Truth. He or
she has come to a point of practicing a life of actual,
moment to moment submission to the Divine Principle or
Reality. Such practice makes it possible for such an
individual to change every aspect of life, not merely to
console his or her egoity with certain religious or
spiritual principles, ideas, promises, and hopes-not that.
The spiritual Way is always present Communion with the
Living Divine Reality, bodily, emotionally, mentally,
psychically, in every function, in every relationship, in
every circumstance. It must be That to which we submit
ourselves. If we observe this discipline, then in every
relationship and in every moment we go beyond our
accumulated bondage of reactivity, our Narcissistically
motivated patterns and habits.

If you do not live thus submitted in every moment to the
Living Being and Principle, then you are simply being played
upon by the changes in your functional life, changes in your
field of relations, changes in the great world, changes in
Nature. If this is true for you, then for you the Teaching
is only a little taste, some color, some consolation,
something that helps you feel a little better in the midst
of a life that is aggravated by egoic bondage. Egoic
bondage, you see, is not merely bondage to some principle or
essence inside you. Egoic bondage is apparent in
relationship and it is created in relationship.

You entertain the notion that egoity is some sort of
internal self-essence we must undo somehow by becoming
involved with ourselves, going inside, and breaking it up,
and so on, but the ego is expressed in relationship. It
arises in the context of relationship. It exists in
relationship and not anywhere else. Ego is an activity, not
an entity. It is the activity of self-contraction, the
avoidance of relationship. It is played out and made
evident, therefore, in relations. We do sadhana in the field
of relations, not truly, not finally, not ultimately, not
really, in isolation. To deal with the ego you must deal
with the life of relationship, you must see the ego in terms
of relations, and intimate emotional-sexual relations are
the most immediate field of relatedness wherein we see
ourselves as functional beings in the mode of Narcissus.

Why do I use this metaphor of Narcissus? It is a metaphor
for the ego. What I must communicate to you is that the ego
is not an entity that must be undone, but it is a pattern, a
form of activity. The myth of Narcissus describes an
individual who withdraws from the field of relations and
contracts upon himself to the point of utter
self-fascination. Your self is just such an actor. Your self
in the field of relations is what you must understand and
transcend. You cannot merely think inside yourself, have
spiritual ideas, and relate as a separate individual to the
God-Force. You must transcend yourself in the context of
relations through the gesture of God-Communion.

The intimacies people tend to generate-and I am using the
word “intimacy” as a general term because it is not really
intimacy with which you are involved but the failure or the
complication of your so-called intimate relations, which are
ego-based-these intimacies that you create are part of the
dramatization of the self-contraction. This is what you must
understand. This is what the Teaching is about
fundamentally. It is not about anything else fundamentally.
It is entirely about that.

Look at yourself in this intimate, functional
relationship of sexual activity and sexual relatedness. See
the contraction in the body. See it in the emotion, mind,
and psyche. See it socially. See it in action in relation to
another. Understand yourself and transcend the principle of
self-contraction altogether. If you can do that, then you
can practice sexual communion. Likewise, when you can
transcend the ego, seeing it in the context of relatedness
in all its possible forms, then you can practice the

You are not living as renunciates with one another in
these marriages, these intimate relations-not truly, not
fully. You are living as ordinary married people, attached
to one another through contracts, romance, conflicts. You
are burdened with the same problems as any other married
people and can therefore easily be interfered with from
without, from within, by one another, by others.

You must begin to hear me, abandon your amateur spiritual
game, and really practice this Way, really do it. To be a
renunciate is to transcend yourself in God in the form of
relations, through every function and at all times. This Way
is a renunciate practice. It does not necessarily involve
legal renunciation, although it may in some cases, but it is
the Way of true renunciation.

The true yogi is a very profound, fiery, and serious
personality. Some yogis are celibate ascetics, still very
serious, fiery, and profound, but not involved with sex, not
involved with the world, not involved with attachments. They
are very serious about not having attachments. As true
renunciates, you, however, understand the ego in somewhat
different terms than the motivated ascetics, and you live
out your discipline in the plane of relationships, but you
must be just as serious about transcending yourself,
transcending the binding power of these relations,
transcending the binding power of your own functions, the
binding power of all kinds of worldly, social involvement,
the binding power of Nature. You must be a serious,
profound, and fiery personality. You cannot practice this
Way otherwise. You cannot be casually involved with life and
its possibilities. But you see in our consideration together
that you are casual about these relations, and your
casualness makes you less than a real practitioner.

There is nothing seamy about sexuality. Sexuality is a
very ordinary, human, functional possibility. Why should you
feel guilty or self-conscious about it? You do not feel
guilty or self-conscious about eating, breathing, walking,
talking. Nothing is peculiarly strange about sexuality. It
is an ordinary function. Therefore, it can be openly
discussed and lived and freely engaged and transformed. But
before you can engage it freely, you must free yourself from
your ordinary bondage, and that is very difficult. Yet you
are not practicing alone. You are given this Teaching, you
are given this Blessing, you have all kinds of arms to serve
you, and to make this Way at least very direct.

I look for the evidence in people that they are actually
using this Help and actually practicing the Way. I question
you, play with you, consider things with you, make pictures
for you. I am testing you. I am Teaching you. That is what I
am supposed to do, right? I want people to pass the tests. I
do not look for more reasons to talk to you about what is
wrong with you. I test you, not to find you lacking, but to
see your demonstration of the practice, so that we can
consider something else and I can go on to test you in some
other fashion to bring you along toward maturity. But in my
testing of you, you fail the test, you become ordinary, and
so what must I consider with you? Only the beginners stage
of practice. Thus, what I have to offer you is only being
used minimally.

Nothing that I can do or that you can do in ordinary
terms will rid you of your sexual aberration. Even if we
were to decide to give up being sexual and to be celibate,
your sexual aberration would remain. Therefore, we have no
option but to transcend sexuality. In transcending it we do
not separate ourselves from it but we transform it.

Our activity of self-transcendence takes place in the
plane of relations or in the setting of our manifest
functions. We are not egos within. We are egos as functional
personalities. The body-mind is the setting of the ego, and
the ego is not some essence inside the body-mind. There is
no ego-principle. There is only egoic action.

“Ego” is the Greek word for the English word “I.” It does
not point to some self-essence. It means just “I,” me, this
body-mind, this conventional personality. The word “ego” is
a convention. It does not point to some super-subtle
absolute. It is a form of conventional reference, and egoity
is a form of conventional bondage, a habit of the body-mind
in relationship.

Therefore, to transcend ourselves we do not merely go
within to find our inner essence and then somehow break
through its capsule or its circumference. We live in the
plane of relationship. We examine ourselves in our
functional life to the point of self-understanding. When
there is sufficient self-understanding, we are able to
receive the Baptism of Spiritual Transmission. When we hear
or understand, and see or receive this Baptism, then we have
the capability of self-transcending practice, and
self-transcending practice is total psycho-physical
submission to the Living Reality in the context of every
moment of psycho-physical existence, that is, in every
moment of relatedness. Practice of this Way is always
demonstrated functionally and in the plane of relations.
Therefore, either it is obvious or it is not. If you are
practicing, it is obvious. If you are not practicing, it is
also obvious.

If practice were just a matter of dealing with some
invisible, inner essence, people could fake it, put on a
robe, put stripes on their forehead, take on some staffs
given them by an institution, and all of a sudden be
laudable personalities. But we know whether a person is
transcending his ego-bond by how he or she appears in life,
in the moment of relations.

Of course, the Way is not about relations. It is simply
lived in the context of relations. The Way is about
God-Communion, God-Realization. But it cannot be lived
except in the plane of relations. We must deal with
ourselves functionally and in relationship. Since that is
the case, then you are, as people living and being sexually
active, obliged to demonstrate the principle of
self-transcending God-Communion in the sexual act, but also
in the intimate relationship itself altogether. Either you
do that or you do not. It is my business to observe whether
you do or whether you do not, and it is my business to not
give you the possibility of faking it. It is not my business
to always Teach you personally, although I Teach you
personally whenever I am personally face to face with you,
but I Teach through the published literature and all the
Agencies I have created.

As a practitioner you are here to be tested, always. You
must recognize the test in every moment and be sensitive to
how life tests you. You should also know that as a
practitioner you are supposed to pass the tests! You are not
supposed to be a poor sinner, always failing the tests and
being forgiven. Such is downtown religion. Passing the test
does not mean you are a super-virtuous, ideal personality,
either. It means that you are creatively alive in this
spiritual process, that you can transcend yourself in the
Divine in the real context of every kind of moment, every
kind of relationship, every kind of circumstance. You must
use all of life, then, as this test and as an opportunity to
exercise your practice.

Since the sexual bond is so intense, so basic, I look for
the evidence in people that they are living the sexual
opportunity from a spiritual point of view. When I am
confronted by individuals, I look for all kinds of ways to
inspire them to show me just exactly what they are up to in
this area. I do just about everything to give them the test,
to let them demonstrate their responsibility to me.

I have not presumed that it is in any way necessary to be
squeamish about sexuality. It is very ordinary. We are not
here merely to be ideal middle-class householders. We are
here to cut through the bonds of ordinary existence. And the
first thing we must deal with is not only this sexual
matter, but the whole matter of egoity as a functional
process in the plane of relations. Dealing with egoity is
what understanding is about. This point must be made clear,
because egoity in these very terms is the most fundamental
consideration. If you are aspiring merely to be a happy
householder and acquire the goods of sexual life, work,
friendship, and so on, then your aspirations are ordinary,
not the aspirations of a spiritual practitioner. They are
not particularly negative aspirations, but they are just
ordinary, egoic, worldly aspirations and they lead to the
usual destiny.

Beginners in this Way are, by tendency, involved in just
such a destiny, just such an interest. They have a great
deal to learn about themselves. Only when they have learned
it can they receive the Baptism of Spiritual Transmission
truly. Only when they have understood themselves and
received this Baptism can they practice.

“Hearing” and “seeing” are the essence of the beginners
stage or the culture of The Free Communion Church. Those of
you who are involved in The Crazy Wisdom Fellowship and the
esoteric order are people who, we should be able to presume,
have passed the tests of the beginners stage and who are
practicing as renunciates. Therefore, we should expect to
see the evidence in you already of sexual freedom and human
freedom altogether. We should expect to see you growing. The
esoteric order and The Crazy Wisdom Fellowship are not the
stages to be getting these points. They are the stages in
which to affirm them and grow on their basis, not to be
getting them for the first time. Our community sorely needs
people who have actually heard this Message and who are
really practicing.

People in previous traditions also lived a spiritual way
of life and were sexually active. They were renunciates who
understood that to be a spiritual practitioner and also
sexually active inherently required renunciation and that
spiritual life could not be lived otherwise. They
acknowledged that sexual communion is not merely an
extraordinary form of sex-fulfillment or a more efficient
way to enjoy sex. It does not serve the ego. It is an
expression of the egos service to the Divine. It is an
actual meditation.

Thus, the traditions wherein the sexual yoga was accepted
devised all kinds of odd ways for placing people in intimate
relationship with one another. We have discussed some of
those ways over the last few months, not suggesting that we
actually construct our lives on their basis, but examining
what others have done in the traditions. For instance,
practitioners would change partners annually or every six
months, each practitioner arbitrarily being given another
partner with whom to live. Or practitioners would have sex
relations only in sacramental occasions of spiritual
celebration when their partners were determined by the
teacher. Or perhaps they would have sex relations only at
random as they wandered, and when they came upon somebody
with whom they felt they could engage the sexual yoga, then
they would have relations with that person briefly and then
move on. In certain Tantric societies people lived in
monogamous or polygamous circumstances, involved in the same
relations continuously, but they were obliged to practice
the yoga of God-Communion or Spiritual Communion and
transcend all the ordinary features of the householder. Many
variations on the sexual discipline appear in the
traditions, the basic purpose of which, of course, in every
case was to break the cycle of bondage ordinarily associated
with intimacy. And to break that cycle is necessary in our
Way as well.

We have accepted as a matter of principle that people
will live with one another based on their choice or their
free commitment. In general, however, people create
relationships out of the usual social game of erotic or
romantic interests. They become involved in the householder
world of childmaking and all of the rest of it. Then, having
done all that, they want to create a renunciate way of life
and to transform their sexuality, which they have created on
that worldly basis. To do so is very difficult-not
impossible, but certainly very difficult.

Since such is true of you, you must take into account
that it is true of you and be willing to deal with these
tendencies very intensely, to take a hard look at them and
really transform your intimacies. You cannot, merely by
casually continuing your intimate life on the basis you
created originally, expect to realize this yoga.

Ideally, in our community people should not enter into
intimate sexual activity until they are thoroughly prepared.
When a child is schooled in our culture, tested, brought
through sequences of learning to the point of being fully
capable spiritually, fully understanding the spiritual laws
relative to functional life, and then gradually taking on
the usual responsibilities of maturity, including sexual
practice, then as soon as he or she assumes sexual
responsibility, he or she would practice it from a
renunciate point of view. To do so would certainly be best
and I hope that more and more we will develop the cultural
capacity to help the children who grow up in our Communion
to live in just that fashion, to live always as renunciates
and never to become ego-bound and debilitated, never to
endure many years of dramatization and failure before
returning to the Teaching.

But you were not brought up in this culture or with the
benefit of this Teaching. Thus, you are not habituated to
think or act in terms that represent the spiritual Law. You
are neither by tendency nor by learning renunciates, except
to the fractional degree you have learned renunciation
through your participation in my Company. Even so, you are
still showing all the lingering signs of your past. This
lingering irresponsibility puts a great burden of
self-understanding and self-discipline upon every one of
you. You are not fresh, innocent, responsible God-lovers.
You are all “sinners.” You “miss the mark” habitually. This
is why it has taken such a long time to develop our culture
and our institution, because we are beginning with people
who are already spoiled, who have first of all to unlearn
their bondage, not merely the bondage they must transcend in
the course of practice, but the bondage they must transcend
before they can even begin to practice.

When you are free to practice altogether, then you are
free to practice sexuality also. Sexual communion is
basically the same as meditation, performed through a
different asana, through the active physical personality,
whereas you practice meditation, morning and evening, as a
relatively inactive physical personality. Sexual communion
is a different asana, a different mudra, but it is the same
Communion, the same yoga. If you desire to practice that
yoga in events of sexual intimacy, you must practice it in
your relationship altogether in daily life. Otherwise, you
will never be free enough to engage in the sex act as a
yoga. You will accumulate so much bondage in your daily
hassle with one another that you will be doing nothing but
indulging yourselves as egoic personalities needing release
through sex.

You must set one another free in your daily life, as
renunciates do. Egos bind and console one another in daily
life. Renunciates always liberate one another in daily life.
If you were a wanderer, you could have random sexual
activity with individuals who are ordinary and not
spiritually awake, as long as their own vehicle was of such
a nature that you could perform the yoga in intimacy with
them. But if you are going to live with someone, then that
person must also become a renunciate. Too many effects exist
in your living such that if you live with a person who is
not a renunciate, you will be involved in this binding cult,
constantly having to address the limits in one another.

In your intimacies you should not address limits in one
another. You should address the preparedness in one another,
the living vehicle, the means, the instrument, of spiritual
activity. Renunciates understand this and keep themselves
prepared by remaining constantly active spiritually. They do
not rehearse their bondage. They live free with one another.
They always practice as individuals, and when they are in
one anothers domain or in sexual embrace with one another,
they practice as individuals at that moment as well.

In sexual embrace you provide a vehicle for Divine
Communion for one another. Either you are providing a
vehicle of conductivity or you are not. You are a medium for
Spiritual Baptism or Transmission. What I Transmit to you
spiritually you share in your relationships. This is why the
community altogether is a useful circumstance for practice
when everyone is a practitioner. Then every individual is a
vehicle of this Transmission, a vehicle of conductivity, and
it is not only in sexual embrace that we represent such a
vehicle for one another.

If you are truly practicing, if you are truly a
renunciate, you understand this and therefore you value the
community of people who really practice and you value an
intimate relationship with a person who really practices.
You are capable of intimacy then and you value it as a
spiritual yoga. You do not casually indulge yourself in
associations where you are just struggling in the muscle of
the self-knot and dramatizing your functional problems. It
is not sufficient to be able to practice sexual communion
occasionally with one another. You must always be capable of
it. You must always be practicing it in one anothers
company, whether you are immediately sexually active or

Creating intimate relations in a mature culture is a very
profound discipline, a profound obligation. We must go
beyond the marriage-householder convention. This sadhana is
called the “heroic sadhana” in the traditions because it is
not the sadhana of householders but it is the sadhana of
renunciates. The sadhana of householders is different from
the one you are given in the Way that I Teach. The
traditional sadhana of householders is similar to downtown
religion. Householders are given rules of purity and balance
that will enable them to experience blessings in life, to as
high a degree as possible at any rate. Among those blessings
is the opportunity for a better rebirth in the future.

The householder dharma, therefore, the pravritti dharma,
is not the great yoga of sexual communion. The sexual
discipline for such people is basically a rule for frequency
and timing-once or twice a month, not during the full moon,
not during menstruation, that sort of thing. Such is the
householder dharma. But such is not the Teaching you are
given. You are given the yoga of renunciates, which may be
lived through the sex function. It is the heroic sadhana,
and it cannot be casually indulged. Sexual communion is
therefore not ordinary pleasurable sex, in which you breathe
in a little energy and try to keep yourself from having an
orgasm. That is ridiculous.

The basic consideration of these impediments, these
conventional egos, is fundamental to the culture of The Free
Communion Church. When individuals enter the mature stage of
The Free Communion Church, they enter into a more profound
study of the three forms of this Way. They develop real
meditation in one or another of the three forms, study and
engage the practice of sexual communion, and move toward a
higher position of maturity. And when they show all the
evidence of that maturity, of full practice of one of the
three approaches, then they are invited to enter the
Advaitayana Buddhist Order.

But they must first demonstrate all the evidence of all
the aspects of the discipline. We should not merely look for
the best people in community right now and say, “Well, lets
move them into the esoteric order.” The best people in the
community at any time may be only the most mature members of
The Free Communion Church. This is why I have taken such
pains to give you the details of the stages and the
transitions between stages, the real obligations that belong
to each of the divisions in our institutional culture. I
expect you to apply those guidelines, to make them the basis
for considering the state of everyones practice. And because
sexuality is such a fundamental disturbance in people, you
must not bypass the consideration of a persons sexuality.
Those in the esoteric order should not be people who are not
practicing sexual communion and who are not free of the
householders bondage. If people are in The Crazy Wisdom
Fellowship, I would at least expect them to be free of the
householders bondage and to be learning sexual communion.
The esoteric order is the place where you must have passed
through both of those stages, however.

The trouble with so many people who become involved with
spirituality or with our community is that they certainly
had many problems in the past that made them seekers, but
then they became involved with seeking in terms of the
spiritual or religious possibility. After they become
involved in some sort of discipline here for a while, they
discover that really what they are looking for is freedom
from their ordinary life and their human neurosis. They have
no real spiritual impulse. Their seeking is just a
reflection of their neurosis, and as soon as they get a
little more balanced and their marriage straightens out a
little bit and life evens out and they have friends and so
forth, all of a sudden that is enough! When they are called
upon to become serious about the spiritual matter, they have
no energy left over for it. It turns out that it was not
even there to begin with. They have no impulse to
spirituality. They have only the energy of aggravation, the
energy of a neurotic going in all directions, including
toward religion. As soon as that neurotic energy breaks up
and they get a little more evened out, a little more human,
then all of a sudden there is nothing left over, and that
turns out to be sufficient for them! All of a sudden, “We
were always happy. We already had it before, you know.” They
have no concerns for spiritual life ever again. What people
are called to in our community is the spiritual Way of life,
not merely the possibility of becoming a little more sane or
a socially improved personality.

Spiritual life is not part of our general culture, which
is basically a world of conventional religion and
psychiatry. Even the motion of people toward spiritual life
in a higher form than ordinary religion generally takes is
the same as their pursuit of a cure for their many diseases.
People think of themselves as diseased people, people with
problems. They think that the spiritual Teacher and the
spiritual Teaching and God are supposed to help cure them of
their problems. The Spiritual Master is therefore supposed
to be very much interested in their problems, interested in
them as problematic beings, interested in creating a
relationship with them as patients somehow, as if the
Spiritual Master were a physician. They think that as
religious people or people becoming involved in spiritual
life they are supposed to be dealing with their problems,
thinking about their problems, working on their problems,
getting better and better.

That model of culture has nothing to do with
spirituality. It is about psychiatry. It is about the
tradition of cure. It is about self-help and all the various
psychological and healing movements in our society. This is
not to say that those things have no use or validity. It is
just that they have a secondary or inferior use, a lower
validity. They are short of the consideration that is the
spiritual process.

Our institution exists to communicate the possibility of
Spiritual Realization and to serve people in the development
of spiritual practice, not merely to create a culture of
cure or an environment wherein they are to live as patients,
working on themselves and being worked on by some healer or
healing influence. Obviously there is healing in this
process. Even in some ordinary sense we could say there is
cure. But cure is not the principle of our Way, and the
culture of spirituality is a different kind of culture than
that of the psychological or psychiatric curing of

The spiritual Way is a fiery Way, a Way that requires
great responsibility. You cannot be a patient and practice
the spiritual Way. To approach the Spiritual Master as a
patient is not appropriate. Go to him when you are ready. If
you approach him and are not ready, you get the fire, you
get blasted out, you get hit on the head, you get tested,
you get dealt with. Look at the traditions, not the various
versions of downtown cultism and exoteric religion, but the
traditions of esoteric spirituality. In those schools you
were expected to be responsible for yourself, not to play
the childish patient looking for cure. You were expected to
prepare yourself for the discipline and for association with
the Spiritual Master. You were expected to endure tests,
intrusions, frustrations of your egoity, and loss of

It is this culture of spirituality that people in the
psychological movements do not want to tolerate and that
they perceive to be oppressive or exploitative. They simply
do not understand nor are they willing to tolerate the
specific culture of spirituality. They want to replace it
with the psychological movement, the psychiatric movement,
the cure movement. They can do whatever they choose, but
they should not require religion or spiritual culture to be
a version of the psychiatric culture they are creating. We
must therefore make very clear just what kind of culture
spiritual culture is and how it is different from the
culture of cure, the culture of psychiatry and self-help
movements, as well as the culture of conventional

For most people just to come across somebody who plays
the role of being concerned for them is sufficient. They
could just as well become responsible for themselves, but
they need the game of association with somebody who is
concerned for them like a parent, who listens to them and
tells them what to do in a very concerned way, playing the
parental, psychiatric kind of role.

The spiritual culture is different from the culture of
psychiatry, psychology, and self-help movements. It is a
culture that is in many ways simply offensive to the ego. In
fact, the spiritual culture functions effectively to offend
the ego. If somebody lives like an irresponsible child in
your company, then you must be careful. He thinks it is his
business to become reactive toward you, just as an
adolescent reacts toward a parent who is not playing the
“mommy-daddy” and consoling him. To bring people into the
fold of our community we must first educate them about
spiritual culture, just as to function as a true healer and
not just a doctor involved in compassionate medicine with
worldly people one must create a culture of understanding,
wherein people cease to play the role of the child relating
to the parent and become responsible for themselves, willing
to change their lives most basically and not merely to take
a medicine. When they have made all the basic changes, then
you can cooperate with them to treat whatever is left over.
But fundamentally the life-change itself will relieve them
of their symptoms. All the things they do when they attain a
level of responsibility will eliminate what bothered them at
the outset.

In any case, relief from what is bothering people is not
the goal of a spiritual culture. Relief must occur before
they can enter into that culture, before they can practice
the Way. They must relieve themselves of the symptoms they
bring to the door by becoming responsible. They come in the
door when they have made those changes.

Spiritual life is a hard school. It requires “hearing,”
self-responsibility, commitment. You cannot practice it
otherwise. Such are the dues you must pay to get in, and
there are even bigger dues to pay ultimately. But you must
understand the framework of the culture of spiritual
participation, then work within that framework. If you do,
then you will grow, you will pass through The Laughing Man
Institute and The Free Communion Church in a finite period
of time.

The Dreaded Gom-Boo – Table of Contents