No Remedy – Bubba Free John – An Introduction to the life and practices of the spiritual community of Bubba Free John

No Remedy
An Introduction to the Life and Practices
of the Spiritual Community of Bubba Free John.

Compiled & edited by Bonnie Beavan
and Nina Jones in collaboration with Bubba Free John.
First edition: 6/75


People come to the Siddha with all sorts of
expectations. We expect him to heal, to provide marvelous
experiences, to create an instant transformation, to
acknowledge each of us as the only beloved one, the true
devotee. And, to the degree we come to Bubba with any of
that, we have to go through the fire of our own undoing! We
have to simply live with him in practical ways and realize
that the only expectation he will fulfill is that he will
show us our sadhana hour by hour.

The Guru is a very paradoxical person. He exists to
frustrate all your expectations and demands until they no
longer distract you from a true relationship with him. So he
may romance you, befriend you, ignore you, insult you. He
may never speak to you, or he may invite you to dinner. He
may behave toward you in any of these ways, in any of a
countless variety of others, or in a bewildering and rapid
succession of them—but everything he does is to turn
you always to the Divine until you simply live with him in

Guru is not a form of status. It is not some state or
privilege that you acquire and that gives you some sort of
special right to receive the acknowledgment or gifts or
belief or any of the rest that people might tend to give
you. Guru is a function. It is a specific and special
activity. In fact there is only one Guru. God is the Guru,
and the function of Guru is eternal. It does not simply come
into the world when some knowable human guru appears, nor
does it leave at the end of a lifetime of such a one. The
function of Guru is always present, always active, always

But men become attached to the principle of their own
desire and limitation, the principle of Narcissus, and
forget and deny and lose the awareness of the functions of
God or Reality. So men of experience arise among men in all
times, for various reasons and with different degrees of
significance and genuineness, to tell people what is really
happening, what is really possible

From time to time a Great Siddha or Siddha appears, an
apparent individual who is happy with God, to the point
where his own life on every level is constantly realizing
the functions of God. In truth this individual is not
separate from the functions of God. During his lifetime he
manifests those functions, communicates them, demonstrates
them to other beings, reminding them, reawakening them to
the conscious enjoyment of the functions of Reality

The entire purpose of such a one is to reveal God, to
reveal the functions of God, so that devotees who find God
also in such a human Guru may always live in God, enjoy the
great Siddhis, true Siddhis, that are the Divine itself,
while they live, and even beyond the lifetime of that human
Guru. Such a Guru does not appear in the world in order to
create a cult in which he is forever afterwards the object,
the fetish, of mere belief and acknowledgment. There is an
appropriate form of relationship to the human Guru, and it
is not the cultic form. Truly, the devotee must understand
in the company of his human Guru, and he must discover that
the one who is his human Guru and the specific function that
is always lived to him through his human Guru are the Divine

The Divine must be free to do its work. The Divine is
communicating itself and at the same time is awakening what
must be responsibility in the apparent individual. The
Divine is also creating a purifying event, a transforming
event, that must itself continually be undone through the
direct activity and communication of the Guru. So for that
reason, the Gurus life is a paradox, because the Divine
always has the option to assume another position, or to set
aside something that has become obsessive. The Divine must
always be free to communicate the Dharma alive under the
present conditions of Narcissus

For this reason the Divine and the Guru cannot be
described according to some fixed notion or some fixed
communication. The Guru always exceeds it. He is always
alive. The Guru does not become a dogma, a holy thing The
Guru is a process. He is always alive, and he is always
living in response to the present condition and strategy of
his devotee. He is a paradox because he cannot strictly be
defined and identified and assumed. He is humorous. You
should have gathered that about God by now. Because life has
never been black and white for you. Life is not black and
white. Life is very wild, because of the paradoxical nature
of the Divine Presence in the world. The Divine does not
exist over at such and such an address, as a fixed symbol
with a 700-page closed book in front of it. As such the
Divine becomes limited to symbols and forms and cultic
treatment, and the function of the Divine is thereby
removed, because as soon as the fixed principle is assumed
by Narcissus, he transforms it through his own strategy. Any
experience or manifestation or symbol of the Divine,
whatever its degree of magnificence, can be turned into
homely and harmless stuff by Narcissus. Narcissus is a
magician who can turn the Pacific Ocean or a sea of galaxies
into a backyard pond or another middle-class vacation

So the Divines Presence in the world is a paradoxical
one, and the function of the Guru is, therefore, also a
paradoxical one, in which he is always transforming the
quality of his communicated relationship to his devotee in
order to serve his transformation.3


2. Bubba Free John, The Method of the Siddhas (Los
Angeles: The Dawn Horse Press, 1973), pages 324-325

3. Bubba Free John, compiled from talks to the Ashram in
November and December, 1973.

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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”
Chap XX,

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