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






………
1975……………………………………1976

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 – Revised edition 1976


Part One: Live With Me

There Is Nothing Cool About It

It is clear that anyone who approaches the Guru through
the verbal Teaching, in its written, auditory, or visual
forms, already has literal contact with the Guru. He has
contact with the Guru as Presence, as Divine Conscious
Power, or Siddhi. It is not that the Guru-Siddhi is in the
book or on the tape recording. But the tape is like the
Gurus physical body. The medium is an agent for the Siddhi
through which the Siddhi is brought into life. The intuitive
sympathy the new devotee feels with Bubbas communication is
a direct manifestation of the Gurus Grace, of the Siddhi.
Thus, if he decides to live on the basis of that intuition,
he does sadhana in response to that literal Siddhi. The same
Forceful Presence is also alive in the Community of the
Gurus devotees, the living process of human beings who enjoy
relationship with the Guru. Thus anyone who does this
sadhana through the instruments of the Teaching, that is, in
contact with the recorded form of the Teaching and with the
Community, has literal contact with the Siddhi.

The Guru is not just a human person who can have human
effects on you. The Guru is active, present as that Siddhi.
The Guru is communicated to you under all conditions,
twenty-four hours a day. Once that contact is established,
once that relationship is established, that Siddhi
communicates itself under all conditions, in all
states.9

Sitting in the physical presence of the Guru is the most
potent confrontation with the Siddhi. It is a grace.
However, it is not by sitting with the Guru that your
sadhana is fulfilled. If that were true, all Bubba would
have to do is to give you a “zapping,” and send you on your
way. As a new devotee, your sadhana is realized in
confrontation with the Teaching and the Community. Unless
the Teaching is alive in you, not merely comprehended by the
mind, but lived in relationship, you could sit before the
Guru until your death and not understand. But when the
Teaching is alive in you, confrontation with the physical
form of the Guru is a way of quickening you, of enlivening
your sadhana. Therefore, while enjoying a life of study of
the Teaching and engaging in the cooperative life of the
Ashram Community, you should enjoy the physical presence of
the Guru as often as you can.

The simple process of sadhana is one of progressive
intimacy with the Guru, of becoming sensitive to the Gurus
Presence, of yielding your resistance and your concern to
the Guru.

You can’t be a little, frozen, “poor me” creature and
not commit yourself to the Guru, not make yourself known to
the Guru, not live with the Guru, not communicate with the
Guru. You cannot remain mediocre in the presence of the Guru
and expect that all the manifestations of spiritual life are
going to be given to you. You must put yourself in that
condition in which the Guru-Siddhi is allowed to become
active in your own case. You must establish that
relationship and live it

People do the same thing in relation to the human Guru
that they are always already doing in relation to the
Divine. And they will experience the same effects if they
dramatize the life of Narcissus in relation to the Guru.
Nothing will happen. That is what will happen. They will
just become more upset, more dry, more concerned

The life of the devotee is vulnerable to the Guru,
whereas Narcissus does not permit himself to be vulnerable
to anyone. Immunity is what Narcissus is all about. But the
devotee is absolutely vulnerable. He has turned himself,
opened himself absolutely to the Guru, surrendered himself
to the Guru. So he is in the same position that you are when
you open yourself to anyone in life

You know how vulnerable you become when you are open,
intimate with another. You become subject to his whims,
become subject to his moods, the circumstances that he
creates. So you must put yourself into that condition of
vulnerability in relation to the Guru. And the Guru puts all
of his devotees through changes of state. He continually
works upon the link between himself and his devotees. He
tests that vulnerability to be certain that the devotee will
not withdraw

It is not the Gurus responsibility to go out and pick
people up and fondle them and convince them that he is the
Guru. If the devotee wants to be reserved and immune, that
is his business. He is not a devotee in such a case. And the
forceful link with the Guru is not established in such a
case. Neither is it established in the case of people who
overtly act out an emotional, externally devotional
quality

The human Guru is brief. The Dharma, the path,
communicated by the Guru during his lifetime, will remain.
But that manifestation of the Divine function is brief. It
is the responsibility of the devotee to make use of it while
it appears. If individuals, through the awakening of true
devotion in consciousness, become a sacrifice through
Satsang with the Guru, then the Siddhi that is the Guru will
remain in the form of the Community beyond the death of the
human Guru.10

One of the things that we tend to forget all the time is
that this vulnerability Bubba speaks of is not a hidden
sensitivity, a private subjective emotion that each
individual knows only in himself and does not even see in
others. On the contrary, to be true and full, this openness
to the Guru has to be wide open and visible in life terms.
In fact the whole sequence of life routines and occasions in
the Community is geared to enhance that non-private,
non-secret condition of vulnerability to the Guru in every
way. For instance, in a talk called “God, Guru, and Grace,”
Bubba pointed out how “there is nothing cool” about the
formal occasion of Prasad in the Community when everyone
comes into the Communion Hall and approaches Bubba
individually in full view of the rest of the Community,
offers a gift symbolic of his self-surrender at Bubbas feet,
bows to the floor, and then receives in return a piece of
fruit or a sweet, the symbol of Bubbas Grace.

That is not cool. You lose face doing such a thing. But
that is what the whole of sadhana is, this kind of
relationship to me. It is a spiritual relationship. It is an
involvement with Grace. It is life in God. And there must be
forms within the Ashram continually to remind people and to
oblige them to realize sadhana as life in God. The ways by
which people tend to realize their sadhana are conventional,
cool and hip ways in which they do not lose face at all, in
which they are always getting better, dealing with things,
going up and down, going through phases, finding out about
themselves, getting lessons, all that really boring
bullshit!
What sadhana really is, however, is this relationship. It is
a graceful process. That is what you are involved
in.

You must make every moment an involvement in that
process. Do not merely live these conditions, but make the
conditions of your life service to me. There is a vast
difference between the conventional realization of sadhana,
which is to do all the things you are told to do, and the
realization that transforms all the activities, all the
conventional forms of your lives into literal, direct,
conscious, and present service to me. That is sadhana. It is
not being good or doing things right and then feeling that
you did all the things they told you to do but you just dont
feel good and you just dont feel like youre growing and you
just dont feel like youre getting any closer to realizing
Satsang! The reason that you are not getting any closer is
because you cannot get any closer. That realization has to
occur in this moment. In this moment, the conditions of your
life must be made into my service, and if they are not, that
spiritual relationship that involves the psycho-physical
being entirely, is not alive. There is no Grace then, no
participation in the Divine process.

Every moment must be realized in this form of service,
every moment must be realized as the sacrament of Prasad, in
which the self is yielded, in which all content is yielded,
and in which Grace is received. That is the cycle of a truly
human existence. Until life is realized as that there is no
human happiness. There is no transcendental realization or
intuitive understanding. There is no sadhana, there is no
Grace, and there is no transformation through the levels of
responsibility that corresponds to the development of mature
sadhana. Spiritual transformation depends on this realized,
ecstatic condition in every moment. Whenever it does not
exist, you are just doing the same old shit. You are just
living a conventional life under the guise of spiritual
life. A spiritual life is one in which you lose face in each
moment, in which you are the servant of God, in which you
are dependent upon the services of God. Unless such a
literal and conscious and ecstatic and face-losing affair
appears in every moment as your life, you are not doing
sadhana. And every moment in which you lapse and forget to
live your life as that, you are again not doing
sadhana.11

Notes

9. Bubba Free John, “Study, Enquiry, and Satsang,” an
unpublished talk given to the Ashram, November 15, 1973

10. Ibid

11. Bubba Free John, “God, Guru, and Grace,” an
unpublished talk given to the Ashram, December 3, 1975.

 


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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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