how I comprehend my work



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Breath
and Name
– By Bubba Free
John.

The Initiation And Foundation
Practices Of Free Spiritual Life. Only edition: 5/77.
©1977 Vision Mound Ceremony


p. 245.

How I Comprehend My
Work

The following essay by Bubba Free
John summarizes the principles and practices of the Way of
Divine Communion and offers a unique account o f the
Spiritual Master’s , own understanding of his Divine service
to devotees.

Ego, soul, inner self, or separate,
defined consciousness is not an entity, an actor. It is
simply another version of the same universal activity in
which every form and function in manifestation, or manifest
experience, high or low, participates. It is the single
activity of contraction, which shows itself as the complex
of objective definition, differentiation, independent form,
separation, opposition, subjectivity, and contradiction or
dilemma. The illusory ego is not even a unique or more
primitive form of this activity. It is simply that, from the
point of view of any apparent, functioning, conscious
individual, it is the root action (not the root of action,
not an actor, not different from action), because of its
intimate and foundation relationship to his subjectivity.
Experience appears to imply the inner, independent
witness-self and actor, but it is only an idea-and it
falsely objectifies the Mystery in Ignorance. When the
fundamental activity of which the ego is a species is
undermined in the tacit intuition of the Condition in which
all conditions arise, then not only the force of the
ego-illusion, but the force (or implication of necessity) of
every convention-all experiencing, every world, and even the
extraordinary assumption and objectifying knowledge of God
apart from or over against the ego and the world-the force
of all that arises is dissolved and dislocated in the prior
Condition or Truth. Such is liberation, happiness, and true
God-Realization.

All action in all worlds, all action
that is any process, and all action that seems to be
performed by any entity or person is necessarily a form of
this contraction. All action, then, realizes or is
conventionally tending toward the realization of the sense
and condition of inherent contradiction or dilemma. And all
action as such is, therefore, necessarily separative in its
realization, even if relational in intention. For this
reason, all action, when presumed in itself (directed toward
its ordinary goal rather than realized as Divine Communion,
or sacrifice into the prior Divine Condition), is binding,
limiting, an expression and an agent of suffering. Manifest
or conditional existence then, under any conditions gross
(elemental and etheric), subtle (mental and super-mental),
or causal (egoic) is, in and as itself,
suffering.

This realization is profoundly
disorienting and disturbing, since it convicts the living
being of irreducible dis-ease and hopelessness, which cannot
be dissolved by any consolation or change of state, and it
is also profoundly liberating, since it brings an end to the
distraction by any kind of action and experience and allows
the effort of being to come to rest in the intuition of its
true, real, or prior Condition.

The possibility of true spiritual
life, or participation in the Graceful process of liberation
in the prior Divine Reality, begins only when there is tacit
conviction in the functions of life and intelligence of the
inherent suffering of the conventional realization or
destiny of manifest existence (its essential dilemma or
self-contradictory condition) and the fruitlessness of all
manifest destiny (high or low) and action to produce
liberation or true happiness (since all action is inherently
separative, self-defining or actor-defining, and a
realization of limitation). This conviction is served by all
of the ordinary and extraordinary results of life and by the
stream of Communication of the Divine Presence, Influence,
Nature, Form, and Condition. This Way is fulfilled by Grace,
not by personal efforts. But the reception of Grace depends
upon the response of responsible fulfillment of the Law, or
sacrifice. Thus, life and attention must be wedded in the
form of every action, so that these become effectively
equivalent to a counter-action (no-self) to the root action
(the actor) that is the signal of suffering. Therefore, the
devotee acts always in relationship to the all-pervading
Reality, making every action, every moment of attention,
every moment of participation in the rising worlds a service
to the Divine. His existence in manifestation is truly
no-contraction or no-self, a priorly intuitive and
relational activity of sacrifice, surrender, or service to
Real God (not the objective Creator or Other, but the
Condition of all conditions, actions, and actors). Whenever
the devotee becomes available to receive, realize, and
manifest the Communication of the Divine Reality through the
Service or Sacrifice of the Divine, he simultaneously
intends or moves attention and action to fulfill the Law of
sacrifice, wherein all action is simply Communion with God,
or intuition of the Divine Presence and Real Condition. (The
conventional method of devotional action is to yield all
attention from its results, so that God may be realized as
the very result of this renunciation. The true performance
of action as sacrifice, as itself God-Communion, depends on
prior Intuition or Communion with the Divine. When such
Communion is true, action is released from the illusion of
the actor, and is naturally generated as literal
sacrifice-which is the discipline of relationship, or
love.)

Devotees, in due course, see the
extension of this, in effect, counter-action, which is the
natural expression of Grace, into the form of the Way of
Relational Teaching and Grace Radiated through Realized
beings in and prior to the various times and places of the
worlds. When life and the Teaching coincide in their lesson,
then the individual has come to a point of availability, in
the subjective and objective dimensions of his or her life,
to the Awakening-function or Grace of the Divine Reality.
When the conviction of suffering and hopelessness matures to
the point of profound psychic, psychological, or
psycho-physical disorientation from the conventional theatre
of experience, ordinary or extraordinary, so that there is
heightened sensitivity to the intuition of the Condition
that is the Divine Reality, then the individual becomes
circumstantially related to the stream of true Teaching and,
at last, to the direct influence Communicated through a true
Spiritual Master.

When the Divine is properly
approached, and life becomes intuitively and Gracefully
oriented in attention and action to Real God (not the
objective Deity of the believer-actor), the conscious being
ceases to intend or be possessed by attention and action in
the conventional, binding way. Instead, attention and action
become intentional but natural devotion or sacrifice to God.
In that event, attention and action are paradoxically, by
Grace, brought into conformity with the Law, which is
sacrifice, and the being abides always at rest in Real God,
so that, more and more, the Divine Nature, Form, and
Condition are intuited as one’s own very Nature, Form, and
Condition as well as that of all beings, things, thoughts,
and worlds.

This process of perfect sacrifice in
Real God is founded in the Way I have called Divine
Communion, and it is the essential process of the whole Way
of Divine Ignorance, or Radical Understanding. It involves,
fundamentally, the voluntary discipline and literal
surrender of attention and every action into the Condition
of Real God, and constant receptivity to the

Enquiry. The W ay of Relational
Enquiry is the spiritual practice and responsibility of
those who have realized, through the Way of Divine
Communion, that all action, in Truth, is the constant
sacrifice of all conditions into the all-pervading Divine
Presence and the constant reception or intuition of the
Condition of the Divine Presence. In the Way of Relational
Enquiry, special evidence appears in the faculty of critical
intelligence, so that the effort of being rests constantly,
and so brings all conditions to rest, in the Condition which
precedes all knowledge, all experience. The mature ability
to recognize the events and activities of suffering with
profound insight, responsibility, and discipline is the
natural prerequisite for this specific development of the
Way of dependence on the Grace function of the Divine in the
world.

The Grace-function of the Divine
appears in the human form of the true Spiritual Master from
time to time. This special Appearance or Servant of the
Divine Function or Grace of Awakening becomes humanly
present not merely to inform, instruct, and distract the
suffering world, but to be a sacrifice for all who devote
themselves to him (or to her, should the Master be in the
form of a woman) as a direct manifestation of the Divine
Presence. That sacrifice becomes effective in true and
mature devotees as God-Realization in the perfect
sense.

The true Spiritual Teacher is a
special conjunction of the eternal Divine Process and an
apparent human entity in the radically released stage of its
manifestation. The capacities and qualities of such a human
individual are benign and fit for this Service. While
eternally rested in the most intimate and profound Intuition
of the Divine Condition, the human Master embraces living
beings in mutual Sacrifice, or Divine Distraction. He
accepts whatever is yielded to him and, while discarding it
in its appropriate realm through his spontaneous and
spiritual power of Sacrifice, replaces it in the life of his
devotees with his own Condition, Form, and Nature. The more
the devotee intuits the eternally communicated Divine
Condition in Truth, the more he also yields or is released
from the illusion of subjectivity.

I tell you this so that you will
know clearly how I comprehend my own work. The more truly
you realize the forms of the practice of the whole Way of
Divine Ignorance, the more you will also see the proof of
this Teaching and of the liberating Grace of Real
God.

Breath
and Name
– Index