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


NO REMEDY

Part Three: The Complications of
Sadhana

THE WAY OF UNDERSTANDING

Vitals, Peculiars, and Solids

 

As the student becomes more attuned
to this naturally ecstatic quality of self-observation in
Satsang, he becomes less concerned for the particular
content of his life, all the qualities and habits that
comprise his separate individuality. But that looseness,
that space only allows the process to quicken in him, so
that he sees more and more of what he is “always doing.” The
various strategies of his life are revealed to him, and he
must take responsibility for them.

Over time, if you become a student
in the way of Understanding, you will see the whole content
of your life as the manifestation of your avoidance, your
resistance to turning, to giving yourself to the Guru fully.
By then, in fact, you will have already seen and become
responsible for your gross, dramatic strategies—stuff
on the level of beating your wife, all the heavy, obvious
negativity, withdrawal, self-obsession, and resistance. You
could never have realized your ordinary human life as
service to Bubba if you had not already surrendered that
sort of stuff.

This brings up an important point,
which we mentioned when first discussing the life-conditions
in Part II, “The Way of Divine Communion.” It is not as if
the devotee in the way of Divine Communion never enjoys
self-observation or the conscious process. He cannot help
but enjoy it! The Siddhi of the Guru is the Presence of the
Heart, Real Consciousness, and it naturally reflects a mans
activities of avoidance back to him through its potent
intensification of his own Conscious Nature. It is only that
the devotee in the way of Divine Communion is not obliged to
make that reflection itself the personal focus and vehicle
of his sadhana. The same reflection occurs in the Communion
devotee as in the student. However, he has a very different
relationship to it. On the basis of that reflection, the
devotee then consciously and deliberately turns himself to
the Guru, yielding the particular content of what he has
seen to the Guru and receiving the Gurus
Presence.

The student, however, must stand in
that instant already responsible for what he has seen in
consciousness. For him the observation itself implies
responsibility. He certainly must go ahead and sacrifice his
lifes content to the Guru in active terms, like the
Communion devotee. But the observation itself, used with
intensity and commitment, should establish him in a
fundamental knowledge that stands like a brake against that
particular form of unconsciousness in the future. More and
more, he stands present in the form of that very
Consciousness that observes these turnings away. Less and
less does he allow himself to sink unconsciously into
dramatization of these patterns of karmic tendency. It is
not a matter of willful determination, though sadhana
certainly does involve effort and discipline. Rather, it is
a matter of too much knowledge. The guy has seen it too
clearly! He already has too much distance from it. The
conscious, free nature of his observation only intensifies
his natural intelligence to the point that he simply cannot
perform the old acts of resistance unconsciously any more.
If he does do that same thing again, he finds it
excruciating, because now it is no longer unconscious
resistance to sadhana and the Guru, but deliberate refusal
of the Guru, who he already knows is his very
Life.

The following discussion of “vitals,
peculiars, and solids” provides a good example of the kind
of inspection that the student of the way of Understanding
must become responsible for.

Every person represents a complex
mixture of these three basic human strategies. Everyone is
predominantly a vital, solid, or peculiar person, usually
with some of the other two patterns also evident in his
case. If you remain a devotee in the way of Divine
Communion, you will certainly observe certain of these
qualities in yourself. Other members of the Community, in
the natural play of our lives together, will certainly bring
your qualities and games to your attention! But you will not
be responsible for any genuine inspection of these qualities
in yourself. (If that were necessary, we would have included
this section in the earlier part of the book!) No, all you
have to do as a devotee in the way of Divine Communion is
sacrifice it, whatever it is, to the Guru, and enjoy his
Presence. You dont even have to know what it is that you are
sacrificing, except that it is not him, and Communion with
him in God is what you are here for, what you crave, what
you exist to enjoy.

As a student of the way of
Understanding, however, you very definitely are responsible
to inspect these qualities in yourself and to become
responsible for them in consciousness. Not as a way of
cataloguing or analyzing your existence, but as a way,
through intelligent discrimination, of penetrating more and
more perfectly the action by which you compulsively turn
from present Communion. You also exist only for that, you
crave it you thrive on it, but, because of your particular
karmic make-up, you must be smart as well as devoted. In
fact your intelligence, not merely mind but consciousness
itself, must become your devotion.

 

THE THREE QUALITIES OF
LIFE

Every moment in life is a strategy
relative to vital shock, that contraction of the life-force
which is felt as a cramp in the solar plexus, in the vital
center, and which is effective through subconscious and
unconscious influence.15 It is at the level of vital life
that we cognize our existence most intimately, and it is in
the area of life, of vitality, that we experience suffering
and dilemma most directly.

The student stage of sadhana in the
way of Understanding is the stage in which the phenomena of
the gross physical or vital life are inspected and their
effects obviated in consciousness. Everything that arises is
a response to the life-force, whose qualities or
manifestations in the gross dimension of existence have been
negatively developed in the usual man. What you observe as
the content of your life is actually a reaction to the force
of life itself, to the literal fact and energy of being
alive. And as the process of self-observation awakens in
you, you will begin to see patterns of reaction that define
your own participation in the process of life

Because of vital shock, the usual
man resists the process of life, which Bubba calls
conductivity. The life-force emanates from the God-Light,
its Source above the body, the mind, and the world, and
moves into the psycho-physical being down through the
frontal functions and up the spine.

This full circle is the law of
manifest life. That should be spontaneous, simple. That is
health. It is also sanity. That is the human cycle, the
psycho-physical circuit.

The usual man does not participate
in this blissful circuit, though if it ceased for even a
moment he would die! Instead he reacts to it, resists it,
tries to escape it, suppress it, or empty himself of its
energy. His very birth is a contraction of that process, and
so he adapts his life to contraction rather than to the
lawful process of conductivity. Thus, he aligns his life
with the effects of the life-force rather than to its Source
and spends his life, either consciously or unconsciously,
looking for ways to rid himself of the sensation of
dilemma.

The extent to which an individual
participates in the conductivity of the life-force has been
described in the scriptures of the Hindu traditions in terms
of the three qualities of life, or gunas: tamas, rajas, and
sattwa. Tamas is the degree of available life-energy prior
to motion. Rajas is flow or movement. And sattwa is clarity,
intelligence. These qualities, which simply describe the
qualities of life as they are manifested in every human
being, are nevertheless negatively developed to a greater or
lesser extent in everyone. Thus the negative development of
tamas, or the degree of available life-energy, appears as
inertia, enervation, emptiness, and absence of force. The
negative development of rajas, or flow, manifests as
obstruction, emotion, agitation, disturbance. And the
negative development of sattwa or clarity appears as
aberration, suppression, and concern.

Now there can be no doubt about it:
Everyone who comes as a devotee to Bubba Free John is
nothing but a “usual man.” Every one of us represents some
odd, karmic, negative development of these three qualities
of life, some personal variation on a life of vital shock.
If you remain in the way of Divine Communion, this
particular, gross aspect of your life as Narcissus is undone
in the course of the maturing of the first three stages of
practice.

If you go on, however, to include
the disciplines of the way of Understanding, then this gross
avoidance fundamentally becomes a matter of responsibility
in the student stage, and these three functions of vital
existence are transformed during that period of
sadhana.

The three qualities of life are also
identified with specific functions and dimensions of vital
existence. Tamas is identified with the vital center and
physical life. Rajas is associated with the heart center and
the emotional-sexual dimension of existence. And sattwa is
associated with the mind and the mental
dimension.

In the process of self-observation,
quickened by contact with the Siddhi of Satsang with the
Guru in God, the strategies by which you dramatize the
qualities of life are undermined, and you begin to include
the qualities of life that you have been excluding and to
align the functions of your existence with their Source.
Thus, as a mature student, you enjoy intensity where there
was enervation, harmony where there was disturbance, and
clarified intelligence where there was aberration. You
become human.

Bubba describes three “types” of
people (or strategies of people) who embody the three
general forms of play on life conceived as dilemma. He has
named these “types” the solid person, the peculiar person,
and the vital person. These three types represent the three
fundamental strategies by which men seek to escape the pain
and destiny implied in vital shock. Each one represents a
different play on life as dilemma. Therefore, each
represents a fundamental liability that must be understood
and transcended.

These strategies are karmic, binding
one to a ritual of avoidance. Until you take into account
the liabilities represented by the types you may see in
yourself, your sadhana will not be fruitful. You will always
be fulfilling the conditions of sadhana from a false point
of view, because you are not accounting for your fundamental
game. So you should consider the qualities, the resistance,
represented by these types and observe how you tend to
dramatize these strategies in your own life.

 

THE VITAL PERSON

The vital person has a “moon” in his
navel. He exploits or yields to the descending power of the
vital (which is strengthened by his refusal to be at odds
with it either through the conscious minds resistance or by
urges to escape its manifest conditions via ascent). As his
moon phases, he may take on apparent qualities of solidity
and peculiarity, but they are only a play in him which
further demonstrates the underlying power of his fixed
strategy. Just so, the peculiar and solid strategies may
reflect one another, becoming temporarily exchanged, in
order not to be subject to consciousness

The vital person characteristically
dramatizes the negative development of tamas, the degree of
available life-energy.

He is obsessed with submission to
the vital force. Just as the moon is the reflection of the
light of the sun, the vital person must turn to the sun
itself and become a devotee in sunlight. His recourse must
be to the Guru and the Teaching and the Community. He must
do the sadhana of attention to the principal communications
and agents of Truth. This is his only recourse. He too must
understand his own liability, how he is continually going
through this cycle of fascination with the vital force,
which is only a reflection of what is prior and transcendent
and ultimate. To the degree that he knows this liability in
himself, to that same degree and with even more force he
must turn to what is the source, the ultimate and True
Condition of all of that, and only that turning will make
obsolete his fascination.17

When his moon is full, the vital
person may be hyper-active, ironic, gleeful, negative,
indulging compulsive habits of speech or eating, violent,
self-conscious, obsessed, all qualities which anyone may
manifest at any time. But the vital person communicates
these qualities with force, from the navel. There is no
humor in him, only irony or hysteria. He becomes completely
absorbed in whichever aspect of his vital life happens to be
in phase

The vital person is usually a very
simple, lively person, very strong, earthy, energetic, even
apparently enthusiastic, but also crazy, always reacting to
the endless cycles.

With that same intensity and more he
must turn to the sun, not out of any motivation, not out of
any simple obedience, but based on his understanding of what
his liabilities are. Just as simply as he is imbedded in
vital fascination, he must be simply involved in his
sadhana, in a life of Satsang. The vital persons sadhana is
simply devotional, not in the emotional sense only, although
he may be emotional. He must do very simple service. He must
continually be turned to that dimension of Truth which
appears as the Dharma, the Teaching itself, in the person of
the Guru as well as the Divine Nature which is itself the
Guru. And he must be turned to the Community, which is the
living manifestation or process of the Dharma and the Gurus
influence. The vital person must do very simple service to
the three principal forms of the Truth as it is communicated
(the Guru, the Teaching, and the Community). To the degree
that the vital person simply serves, the cycle of vital
fascination is made obsolete. It is undone through non-use,
just as anything is undone that is limited.

 

THE PECULIAR PERSON

The peculiar person has a “hole” in
his navel. He exploits the ascending power of the vital
(which is weakened in vital shock and thus made capable of
abandonment of the descended conditions by a refusal to
reflect them to the conscious mind). He dramatizes the
negative development of rajas, or flow, movement. This type
finds it difficult to meet the conditions of ordinary life,
preferring instead the exotic or extraordinary experience.
He finds it difficult to be ordinary. He is always tending
to drift out of life into illusory attachments. The peculiar
person characteristically dramatizes the negative
development of flow, of movement of the life-force
(rajas).

dIn the peculiar person there is
more or less exclusive attention, or subjection, to the
ascending movement, the movement out of life. The peculiar
person has a hole in his navel. He is weak in his stability
relative to life and is tied to these ecstatic
possibilities. They occur in him as functional liabilities
just as they occur in a psychotic. The peculiar person is
not, in general, psychotic, but the same thing that makes
psychosis is evident in the peculiar person.

Those who are more or less peculiar
tend toward dingbat religious and spiritual bullshit. They
read and sympathize with all the books and are inclined to
say that it is all true and right. They are generally
unstable at the level of life, vitally weak in various ways.
They sympathize with all that gets them out of life into
some twinkle spiritual dimension that is free of the body.
So they are subject to ecstasies and mysticisms of an
illusory kind, with practically no stimulation at all, by
yielding to the pattern of subjective distraction which is
their karmic quality.

The special demand or discipline for
the peculiar person is that he direct his attention to the
practical affairs of life at every moment. He must function
in practical ways, by working with speech and body, by truly
listening in his encounters with others, by turning to life
instead of “spacing out” of life. The peculiar person often
tends toward unusual interpretations of the life-conditions,
involving himself in extraordinary business schemes,
justifying part-time work, endlessly modifying his diet, and
romanticizing sexual relationships.

The peculiar person is one who has
to assume a life of functional responsibility from the time
he opens his eyes in the morning until the time he goes to
bed at night, and if he cops out for just five minutes, he
will be crazy before dinner. So he has to do very practical
things. No illusory airy-fairy crap. He has to really do
something that is physical, mechanical in nature. He has to
integrate himself with that level of function and assume it
as a discipline.

Because he is weak in the vital, the
peculiar person frequently manifests chronic physical
dysfunctions, and he may spend a very long time indulging
his physical weakness with exotic treatments. In many, if
not most, cases of people who manifest the more extreme
tendencies toward peculiarity, these tendencies are founded
in an organic disorder of some kind, an organic karma, a
physical liability. So the peculiar person should have a
medical examination, and his physical dysfunctions should be
handled in a very matter-of-fact way, without lingering
involvement in therapies of various kinds. He should follow
a very strict and simple diet and harmonize the chemical
aspect of his peculiar liability. (The peculiar person tends
to become enervated, and so he must not indulge his tendency
toward super-ascetic diet, prolonged or frequent fasting,
long hours of work with little sleep, etc.).

Above all, the peculiar person
should understand the liabilities of his constant “heights”
and ecstasies, the special resistances that his
“spirituality” represents.

An interesting thing about the
traditional communications about spiritual life,
particularly those of a mystical, esoteric, or yogic
variety, is that they seem to favor the peculiar person. The
more peculiar you are, it seems, the more spiritual you are,
because these traditions are rooted in the problem of life
and are trying exotically to get beyond it. So they exploit
some of the peculiar patterns also evident in schizophrenia.
They dont ultimately intend that you should become mad like
a schizophrenic, but all their symbology, all their
recommendations, seem to demand these exotic patterns of
madness. So somebody who is peculiar will find a great deal
of literature to justify his madness. That is why he must
understand how this liability is effective in his own
case.

Unlike the solid person, who tends
to hold the life movements in place, especially those that
are ascending, mystical, and expansive, the peculiar person
exploits the movements of the life-force. The intuitive
plane of consciousness, which is not something the peculiar
person is, by tendency, very much involved with, does not
tend to break through in his case. By not indulging his
tendency toward the ascending movement of life and by
stabilizing the center of life-consciousness at the navel,
he becomes more sensitive to the conscious process, which is
even prior to mind (although it does not exclude it), and is
capable of doing real sadhana.

What I am criticizing in the
peculiar type is his exclusive and strategic involvement
with the ascending life-energy. By doing ordinary,
functional sadhana, he may regain the entire spectrum of his
existence, and the entire functional order will come alive
in him—descending, ascending, transcendent, and prior.
If he does not engage in sadhana relative to his strategy,
he wont grasp the fullness that he represents

Apart from his strategic
involvement, what he does represent is part of the full
realization of existence. The ascending life process must,
indeed, be realized, and it is the purpose of one area of
your sadhana ultimately to fully realize the life-dimension.
But, before it can be realized in Truth, your strategic and
exclusive involvement with it must be understood. The
student sadhana, by requiring that you not dramatize or
indulge the tendency in itself, serves the crisis of that
understanding. Then, in the disciple stage the ascending
energy is regained in another form, and, coupled with other
dimensions of this process, it retains its humor and
fullness and does not involve the exclusion of other
dimensions of existence.22

THE SOLID PERSON

The solid person has a “stone” in
his navel. He stands on the vital with the conscious mind,
which remains subject to vital shock, and suppresses the
activity of the vital, which is founded in dilemma and is
full of complexes (fixed contractions)

The solid person dramatizes the
negative development of sattwa, clarified intelligence. He
manifests concern. He is the organizational type who
conceptualizes and mentalizes life. He tends toward
philosophies, mental structures, the practical ordering of
existence. Basically he is afraid of the vital, so he
suppresses his vital life in favor of the mind. He is always
operating from the head, although he is continually subject
to the invasion of emotions. Indeed, his “cool” or mental
strategy is the product of a debilitating emotional reaction
to life.

It is very difficult to get the
solid person interested in the life movement. He is afraid
to let it do what it is going to do. He thinks it is a
raving gorilla or something, so he is always standing on top
of the navel. It is difficult to get him interested in
letting life become free and Divine until he falls out of
the mental game, the defense that he builds out of fear,
into that more intuitive affair. And when he does, all of
his concerns for staying on top of life become gradually
obsolete and the life movement begins in him
again

The solid person is suppressing the
life phenomena. He is always cool, on top of it. So the life
movement above and below that stone in his navel does not
occur in him by tendency. He must do a natural sadhana that
releases him from attention to the purely mental faculty so
that he moves into that intuitive life, a life free of
constant concern, of standing on the stone. The life
movement will begin again in him at the same time that he
stops fixing in mere mentality out of fear and moves into a
more natural (emotional-vital) and intuitive
consciousness.

The solid person must do sadhana
under very functional, ordinary conditions, as everyone
must. But he must do it without concern, without
righteousness. The Guru has no problem getting the solid
person to function. The solid person usually works very
efficiently. But the Guru may work with a solid person by
changing his functions a little bit, so that his functions
are not so serious (or are not acknowledged to be so
serious), and then he may do all kinds of things to upset
the solid persons expected routine. It is also useful for
the solid person to function in ways that do not require him
to stand on his navel, that require him instead to see what
he is doing. As Bubba says, “If all you have to do is cook
dinner and wait on tables, and you are creating a universal
philosophic system out of it, it becomes pretty clear to you
what your game is.

Breaking down the expected flow of
the solid persons life serves the crisis in him. The solid
person freezes out everything below the mind. He freezes out
or mentalizes vitality, sexuality, energy, everything robust
and emotional. So if this pattern of suppressing vital life
is confused or interrupted in such a one, the solid person
finds himself living in these functions and feeling alive in
them. And one of the first things to awaken quickly is his
emotional life.

The solid person tends to be
aggressively ordinary. He rarely, if ever, experiences
kriyas or other exaggerated and ecstatic “spiritual”
phenomena. Yet he is always hoping that he will have a
spiritual experience. He is always waiting for the grand
spiritual event to happen to him. For this reason, the
peculiar person, who has these experiences all the time, is
an offense to him. In the company of a peculiar person, the
solid person feels that he should be experiencing something
that he is not experiencing (or is afraid to
experience).

The solid person must become
interested in the practical affair of the life of
understanding. He has to understand that he is packed into
the mechanisms that control his vital existence, that there
is nothing rising in him, no lightness in him, and that his
need to have experiences is just a reflection of the whole
body of his concerns. So, rather than looking for a proof of
the spiritual process in his own life, for these grand
events to occur, rather than waiting for a kriya or a
vision, he should understand what the life of understanding
is in his own case. He should understand that extraordinary
experiences are not even necessary. They simply occur when
it is appropriate. The spiritual process occurs in
consciousness, for all persons, so the solid person should
look for that level of spiritual life as anybody else
should. But he will not realize the conscious process by
exclusive reliance on the strategy of mind. He must first
become established in a non-exclusive, open, relational
condition of life, in which he is also alive in the
emotional-vital dimensions of his psycho-physical
being.

Bubba has discussed the implications
of the solid and peculiar strategies relative to the
descended life-process:

It is interesting that both of these
types ultimately wind up resisting the descended
life-process, the solid person by standing on top of it and
being very mentalized, and the peculiar person by leaping
out of the body all the time. The fundamental movement of
all traditions of seeking is the search for escape from the
body, escape from the psycho-physical conditions. Peculiar
and solid people represent the extreme dispositions of the
traditions in general. In every case it is the body, the
bodily condition, the function of descended life, that is
assumed in itself to be the problem. There are all kinds of
asceticisms and moralisms that peculiar and solid people are
addicted to, just as everybody else is, but these types
represent the classic kinds of resistance.

The sadhana in both of these cases
is one that reintegrates them with the natural process of
the descended life vehicle. Neither of these two types by
tendency is interested in such a thing. In fact, every man
by tendency is resistive to the realization of the descended
life because it is the symbol in which he reads his fear. We
identify the body itself, the psycho-physical condition
itself, with fear, limitation, ignorance.

We are always trying to resist this
hulk, escape it, stay on top of it, do all kinds of things
to it. But, it is the conventional implication of the body
that we are suffering. The conventional assumption we make
about the body is the root of our fear in functional terms.
And in the peculiar and solid persons you see the classic
examples of what happens when you assume the body, the
psycho-physical condition itself, to be ignorance or threat
and try to escape it in the two unique strategies that
peculiar and solid people represent

There are peculiar and solid
traditions, too. The whole human adventure is made up of
this arbitrary split between the dimensions of energy (or
life) and mind (or functional consciousness). The
exploitation of the strategies of one or the other dimension
is essentially and exclusively based on this prior fear,
this conventional assumption that the descended life is a
threat. If you read the traditions you will see how occupied
they are with dealing with the body itself, and with
desensitizing you to all the possibilities of having
experiences at the level of ordinary life. The traditions
are filled with such notions, and they are founded in
ignorance. They are founded in this principal mood of fear
in which we contract and make the conventional assumption of
separate existence.

When that conventional assumption is
no longer made, the descended life is free to be a game from
the point of view of Truth. It is no longer a threat. It is
no longer necessary to encase it in moralities, no longer
necessary to stand on top of it, to conform it to any of the
cultural and social cultic games that the world requires you
to conform to. So in the man of understanding, life
(inclusive of mind and energy ), which is suppressed and
manipulated from the usual point of view, is liberated when
known from the point of view of prior Consciousness in
Truth.

The three types are presented here
as classic examples of the extremes of resistance. Most
people cannot be classified as one type. Almost everyone
represents one of these types at some time or another. The
average person is a mixture of these possibilities. So it is
useful for every individual to become familiar with all
three types in order to know the liabilities of his personal
strategies.

Each of these types represents an
extreme or classic form of resistance to sadhana. However,
the perfect form of the solid, peculiar, or vital strategy
is rare. Everyone manifests all of these strategies, to a
greater or lesser degree, in his approach to life.
Therefore, the particular qualities presented by each type
should be understood so that you can recognize them when
they arise in your own case. It is not necessary that you
try to determine which type you are. You probably dramatize
the strategies of more than one of these types. But
recognize them when they arise and apply the appropriate
functional conditions.

The three types are a play on life
in which life is conceived, on the unconscious basis of
vital shock, to be dilemma. The three types are simply three
characteristic or karmic strategies, each distinct and
different from the others. The Real Condition may be
described as the Sun. Each of the three types or strategies
conceives of the Sun in limitation. The solid person
conceives of the Sun as a stone (dead life which is always
threatening to reawaken), and he stands on it with the armor
of mind. The peculiar person conceives of the Sun as a hole
in space, and he is always taking flight from the world
through the exit of his own vital weakness. The vital person
conceives of the Sun as a moon, a reflection of itself in
fascinating vital form. Thus, he is always yielding to vital
phases as if they were delight while always suffering in his
independent soup.

All three types or strategies are a
seekers manipulation of the vital principle from the point
of view of fear, mystery, suffering, unconscious motivation,
and vital shock. Thus, each strategy is itself a continual
meditation upon the felt sense of dilemma, and such ways
realize only suffering in spite of their achieved
distractions.

These three ways are the strategic
characteristics of Narcissus. The way of Understanding is a
communication directed to that one.

Someone asked Bubba if it is
important for each person to know what type he is. Bubba
replied:

There is no appropriate strategy for
determining what type you are. The Dharma is always present
to confound you and confuse you and break down the position
that you have already assumed. So it does not appear in the
form of a simple formula or an easy solution to your
problem. In fact, you are not supposed to solve the problem
of what type you are. These descriptions are given to you
only so that you can account for what you have already
observed and thereafter be a little more intelligent in your
own life. Your observations should lead to the taking on of
conditions that are appropriate to what you are really all
about. Apart from that genuine insight into yourself that
reveals the nature of your characteristics, it is not
important to know what type you are. There is no way to know
what type you are apart from the real confrontation with the
Teaching. So stay with the Teaching as the core of your
study and your day-to-day occupation with sadhana. Student
sadhana is stated clearly and is the center to which you
should always be returning All that you need to know will
always be revealed in its appropriate form.

As we mentioned earlier, there is no
need for any student to become concerned about discovering
what “type” he is—the Community will reveal it to him
soon enough! The play between these three general types of
people is taken very seriously in the world. Flighty,
mystical poets dont hang out with athletes, and neither of
these types care particularly for egghead
intellectuals—thats how it is! But in the Community,
which has its fair share of each classic type, along with
all sorts of exotic personal mixtures, the play of life
takes on another quality entirely. A solid may find a vitals
earthiness downright disgusting and a peculiars emotional
hysteria simply unnecessary, but neither of them will let
him get away with his lack of warmth and his pretentious
head. So the vital type might grab him around the waist or
tickle him, while the peculiar pokes fun at his mind.
Neither of them, however, is any less offended by the other
than they are by their heady friend. So the play goes round
and round, and, in the course of time, each type of person
is very naturally served in the realignment of all the
dimensions of his humanity by this humorous play of
qualities in the Community.

In every case, whatever
characteristics you discover in yourself, their
transformation is mainly a matter of reassociating with the
aspects of life that you exclude. It becomes a practical
matter then. When you begin to notice these things about
yourself, you begin to take on little practical conditions
that essentially associate you, combine you in practical
terms, with the aspects of your ordinary life that you tend
to exclude. The process is not a cure. It is just a very
ordinary, practical responsibility that will intensify the
crisis, as well as, in some ordinary way, generally improve
your common life.

But you must do it! You tend to be
very childish, neglecting things and refusing
responsibilities. That is why it is of great value to do
this sadhana within the Community, because then you can be
continually served by others to the point of responsibility,
unless you hide yourself completely (and a lot of hiding
goes on). But as soon as you begin to show your qualities
and live them, then the Community will make demands of you,
and you should also make them of yourself. Your sadhana will
always intensify then, becoming more than a nominal cultic
involvement. Your sadhana must be sustained eternally, and
it cannot be sustained eternally if your approach to it is
mediocre and childish. It must be continually regenerated
and intensified.

Because of the tendency of
individuals to be irresponsible then, the Community is made
the fundamental condition within which the practical
activity of sadhana takes place. Hopefully, the condition of
community can magnify the sadhana of everyone. But to do it
requires your real presence, your real involvement, real
insight on your part, real awareness of what it is that you
are doing.


ATTENTION
and INTUITION

 

No
Remedy – Table of Contents