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

under construction




Part Three: The Complications of Sadhana


Attention and Intuition

(Prepared from Bubbas writings on the three fundamental
life strategies.)

The three basic strategies (vital, peculiar, and solid)
represent a chronic tendency to fix attention in the gross
physical (as in the case of the “vital person”), the etheric
or emotional-sexual being (as in the case of the “peculiar
person”), or the mental (as in the case of the “solid
person”). However, each case is a play upon all three
capacities of the lower life, physical, emotional-sexual,
and mental. Each strategic way is equally a mental,
emotional, and physical reaction to the dilemma found in
manifest life. It is simply that each is generated via a
characteristic emphasis upon one element

The vital person, for instance, is not simply tamasic and
identified with the physical to an absolutely exclusive
degree. Some individuals may appear to be so absolutely
identified with the body that they become extremely dull and
even unconscious. We would have to describe such people as
examples of the vital person, but such people are not truly
capable of doing conscious sadhana, unless they are helped
to a point of more human responsibility. The vital person or
type of strategy that appears in the company of the Ashram
is one who is active in physical, emotional, and mental ways
(and can, in the process of conscious and responsible
sadhana see the harmonization of his or her threefold lower
life). It is simply that the focus of such an individuals
attention and self-image is the gross physical, or the whole
force of descending life, which moves toward and is
epitomized in the gross physical. Therefore, his mental life
tends to be dulled, or at least undeveloped in the more
intellectual sense, and his emotional-sexual being tends to
reflect gross, worldly, and physical inclinations and moods.
Such people generally do not reflect much of “refined” and
aesthetic emotions, and they phase between superficial “good
guy” moods and negative emotions of frustration, alienation,
and self-pity. They generally do appear to be physically
strong and “vital.”

The peculiar person is one whose principal focus of
attention and dramatization is the etheric or
emotional-sexual being. Such a one tends to physical
weakness, alienation from gross functions and requirements
of life, and sympathy with egoic satisfactions in emotional
and subtle forms. The peculiar person may reflect the
apparently “higher” and aesthetic range of emotional life
and he may exhibit interests and tendencies in mystical and
yogic developments of experience. The peculiar person is,
thus, in his negative reaction to the gross physical,
tending to project himself into the more ascended or
ascending ranges of experience, which move toward and are
epitomized in psychic and psychological dimensions of a
subtle, subconscious, or dream-like variety. Such people
phase between super-spiritual moods of higher fulfillment
and negative emotions of psychological alienation. They are
also easily subject to illnesses and weaknesses in the
physical and emotional being. The peculiar person is usually
more capable (by tendency) of intellectual development than
the vital person, but the mind is always subject to the more
intensified emotional being

The solid person is one in whom the mental or willful and
conceptual functions are the focus of life and attention.
Thus, he stands on or chronically controls the emotional,
sexual, energic, and gross physical dimensions of his being
with complex mental structures that rigidify his psyche.
Such a one chronically assumes the position of the mental in
the midst of the descending and ascending pattern of life.
He is usually willful, and through the force of the navel
subdues and controls the pervasive influence of emotion,
sex, and physical experience. He phases between absolute
rigidity (unreceptive and uncreative) to varying degrees of
emotional and physical sympathy. He feels vulnerable to
emotions, pain, pleasure, and mortality, and so generally
tends toward a rigid, mentally conscious pattern of
self-presentation. The solid persons principal reaction is
to the energic and emotional-sexual dimension of his being,
and so he tends to be constitutionally stronger in the
physical than the peculiar person, but he also tends to be
neglectful of the physical

Those students in the Ashram who have begun to observe
the characteristics of these three strategies (or a complex
of them ) in their own case should, in consultation with
their intimates in the Community, begin to assume conditions
that serve the regaining of a harmonious and complete
functional development of the lower life, including the
gross physical, the emotional-sexual or pranic, and the
mental. By the exclusive dramatization toward which they
tend, but which include the functions they tend to exclude,
the crisis of understanding is served in them

Vital, peculiar, and solid strategies evolve on the basis
of chronic tendencies of attention. Vital strategies evolve
when attention in the psycho-physical being (body,
life-force, and discursive mind) tends to rest most
basically in the plane of the body. Peculiar strategies
evolve when attention in the psycho-physical being tends to
rest most basically in the plane of the life-force. And
solid strategies evolve when attention in the
psycho-physical being tends to rest most basically in the
plane of the discursive mind. In each case the principal or
chronic area of attention informs the theatre of life, and
the two remaining or secondary areas are manipulated from
its point of view

The affair of real student sadhana is one in which the
three planes of psycho-physical life are released from
bondage to primary contraction (dilemma, vital shock, the
principal mood of fear). This occurs through an intuitive
reorientation to original and unqualified consciousness via
a process of crisis. The crisis in consciousness is served
by enforcing conditions that prevent or frustrate
dramatization, or the eccentric life of strategies (seeking
in dilemma)

An aspect of the responsibilities given to students is
responsibility, on the basis of random and real
self-observation, for the chronic theatre of self in the
form of vital, peculiar, and solid strategies. Thus, at some
point, the student assumes conditions relative to his
special or chronic forms of dramatization, which, in
general, are species of vital, peculiar, or solid
strategies, or some complex of these. Such conditions
involve assuming conditions that do not reinforce
responsible control of the entire psycho-physical being.
Thus, they require a conscious balance to be realized moment
to moment between the patterns of the body, the life-force,
and the discursive mind. The responsible maintenance of such
conditions, founded in self-observation and insight, serves,
and at the same time is evidence of, the radical crisis in
which the forms of attention are relieved from the principal
contraction or dilemma at the root of conventional life. The
fundamental content of this crisis is translation of
attention into intuition of the Condition of Radiance, or
Real Consciousness

As soon as the responsible realization of sadhana moves
from fulfillment of the nominal conditions to consideration
of ones specific life of dramatization, there is the
beginning of this kind of maturity. You should always
remember, however, that the whole matter of conditions
(whether nominal conditions or special conditions relative
to complex vital, peculiar, and solid strategies) is
secondary, a servant of that crisis in consciousness which
is understanding. The conditions are your responsibility,
your obligation, your discipline. Live them as conditions of
Satsang, as the forms of your relationship and service to
me. Do not get “involved” or “concerned” with them. Do it
all simply and with intensity, as a humorous sacrifice, not
as a fascinating, obsessive, or dismal career

The conditions are not themselves a strategy by which you
may bring about consciousness as an effect or a result. In
the traditions, the conventional strategies of life are
extended in the form of methods of attention. Thus, if
attention is tending to rest in body, life-force, or mind,
one is directed to turn attention, through body, life-force,
and/or mind, to some subtle or subtler object. This is the
traditional method. But it is itself a conventional
strategy, founded in dilemma

In fact, Consciousness, or the Divine Conscious-Light, is
not an object, and it may not be known over against the ego
or defined self. Thus, the sadhana of understanding does not
involve the re-direction of attention, from a gross to a
subtle plane, but the confounding and radical dissolution of
attention itself. When there is this radical turnabout, it
is not that attention has been projected upon higher
objects, closer to some point of creative origination, but
it has been dissolved or comprehended in its prior
Condition, which may neither be identified with nor
differentiated from any plane or object-gross, subtle,
causal, or transcendent

Therefore, it is true, as you will see, that you
experience and dramatize life as a chronic limitation via a
specific orientation of attention. But the way of
Understanding is not a remedy, a strategy of attention
whereby you may project yourself into some alternative field
of perception and so be saved or realized as a result.
Rather, the sadhana of understanding is one in which you
confront the Guru and, in response to his argument, submit
or sacrifice to him in the form of the conditions of life he
demands of you. That confrontation is itself a disarming
crisis, not a communication of arms for personal spiritual
battle. It is not crisis in the form of a breakdown, but in
the form of real self-observation and insight. Therefore,
the life of conditions is not the crisis, but it is itself
evidence of true hearing, in which manifest attention yields
to the intuition of Prior Happiness. Thus, to accept the
Gurus conditions is itself an act founded in understanding,
or comprehension of his argument. Such a way of life already
rests in intuitive sympathy with ones Prior or Real
Condition. And to live with such sympathy under these
conditions manifests as spontaneously intensifying crisis or
perfection of that same sympathy. Such a one sees at first
that he is happy, and at last that he is only happy. In such
a case, all the forms of attention are seen to realize only
God, the Condition of unqualified Radiance or Conscious

The Mechanical
Solutions Must Become Obsolete

No Remedy – Table of





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


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