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


Part Three: The Complications of Sadhana


Formal Satsang and Real Meditation

Students in the way of Understanding do not gather together
to sit in “meditation” in any traditional sense. Rather,
they gather together to sit formally in Satsang with the
Guru. In time, the process awakened in Satsang, through the
agency of the argument that is the Teaching and the
discipline of the various conditions communicated within the
Community, becomes real meditation (enquiry, re-cognition,
radical intuition)

In the beginning the devotee in the way of Divine
Communion does not meditate in any sense. He sits in the
Gurus Presence with simple attention, to consider the
argument of his Teaching, to acknowledge him with gratitude
for the Teaching, the Community, and the various
disciplines. He also sits in the Gurus Presence simply in
order to enjoy his Company. But he does not meditate.
Meditation is not a condition of his sadhana. When he has
begun to engage in the more meditative practices, which
involve attention and sacrifice to the Guru-Presence, from
the heart, he may then also begin to study and adapt to the
way of Understanding. And when the conscious process of
enquiry is awakened under the conditions of sadhana, then
the conscious process itself is his meditation, and it
transforms every kind of experience through real or
conscious understanding. (The student in the way of
Understanding also continues the random practice of the
second and third stages of the way of Divine Communion.)

The new student in the way of Understanding should know
that I invite him in every moment to live in Satsang with
me. He should consciously and formally accept this
invitation whenever it is convenient and appropriate to do
so. He should keep a place reserved in his home where he can
enter into Communion with me through the offering of gifts
and the acceptance of Prasad and the enjoyment of Darshan
through my photograph and the recollection of my Presence.
It is normally convenient and appropriate to do this each
morning and evening. He should sit with me at those times as
a formal occasion, just as when he sits with me in the
company of others in the various Satsang Halls. He should
keep my picture there as an instrument of remembrance. He
should sit with me then with simple and natural attention,
engage the spiritual practice of breathing the Presence of
God, and, as he pleases, consider the argument of my
Teaching, reflecting on it in himself. He should not make
any motivated effort of super-concentration on my picture.
If forms of spontaneous concentration, experiences of
energy, visions, sensations of bliss, natural moods of
happiness, and the like occur at such times, that is all
right. But if the individual continues otherwise to confront
the demands of the Community and the argument of the
Teaching, the attachment to such things will be clarified.
In the disciple all of that is clearly understood. In the
devotee all movement is dissolved in Consciousness and
perfect Happiness

In formal Satsang the individual should simply turn to me
with the breath, and, if he likes, consider the argument of
the Teaching in himself. (He should not read or do
concentrated study on such occasions, but simply reflect on
the previously studied argument of the Teaching while
sitting in my Presence, with conscious recollection of me.)
He should do this for awhile, then accept my Prasad and

In time this whole affair of Satsang, study, service, and
the discipline of life-conditions becomes natural
self-observation and insight, to the point of enquiry and
the release of life from the motivating principle of vital
shock. As this process develops, all of the phenomena of
real meditation, as I have described it, will appear. Any of
the ordinary and extraordinary phenomena of experience may
also appear, especially during formal Satsang. During
Satsang, experiences should not be prevented. One should
simply allow them, even enjoy them. But as ones sadhana
intensifies through the general life of study, service, and
discipline, ones relationship to experiences, both ordinary
and extraordinary, will change. Thus, in time, without
trying to prevent an experience that is arising, one will
naturally observe it. On the same or another occasion, one
may enjoy insight into ones relationship to that process of
experience, even to the point of enquiring of it. When
understanding or the conscious process has become
intensified through enquiry (in the student ) and
re-cognition (in the disciple), then experiences finally
cease to be absorbing, and there is rest in the intensity of
Consciousness, wherein everything is known to the point of
dissolution in radical intuition (in the devotee)

Thus, the way of Understanding is not a search for
experiences, but neither, in practice, is it a strategic or
mental resistance to experiences. No one should prevent
experiences that may arise while sitting in Satsang. But
ones whole life of sadhana will eventually transform the
character of ones conscious life, so that all experiences
subside in Consciousness itself.31

As this process of Satsang or Prasad continues over time
under all the conditions of sadhana, the student will see
the development of true hearing, random self-observation,
and insight. When these have matured, then he may also adapt
to the responsibility of enquiry. Enquiry, then, becomes the
principal and radical form of his meditation in Satsang,
under all conditions, the responsible means whereby he
abides always, consciously, and intuitively in my



31. Expanded from Bubbas written instructions, April 4,

32. Bubbas written instructions, November 28, 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”
Chap XX,

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