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


NO REMEDY

Part Two: The Complications of Sadhana

THE WAY OF DIVINE COMMUNION

The Practical Discipline

You should assist this process of Divine Communion
through two natural disciplines, one which is practical,
based in ordinary action, and one which is spiritual, based
within the heart or boundless psyche

The practical discipline which assists this turning or
Communion is the practice of minimizing the degree and kinds
of exploitation of life in your own case and bringing your
life into coincidence with the special psycho-physical laws
of manifest existence as well as the great Law or Principle,
which is sacrifice. This involves, to whatever degree you
are able, participation in a life of devotional service to
Guru in God through all your actions, including devotional
singing and personal attention to me for my Darshan, my
Prasad, and my Teaching; the study and simple listening to
teachings about God and Divinely realized individuals; the
maintenance of a productive work life; the keeping of a
clean, orderly, healthful, and pleasurable environment for
yourself and your companions; the adoption of a healthful
and “harmless” diet (an essentially lacto-vegetarian diet
that involves, to whatever degree possible, non-killing of
higher creatures, who possess the sense of independent
existence); the confinement of sexuality to a single
partner; and a continuous, active orientation toward human
community and energetic, compassionate, and loving service
to the common life. This practical discipline should be
fulfilled by you to whatever degree you find the capacity in
yourself. To whatever degree you fail or find yourself
unable to fulfill this discipline at any time, simply
observe yourself, be easy, be full of enjoyment, make your
actions at least an indulgence that does not harm others,
and continue to turn to God through me and in the form of my
Presence with feeling, from the heart. The more you mature
in my Company, the more you will fulfill this discipline.
The more you fulfill it, the more you will see of your
turning from the Divine Condition. And the more you see of
this turning away, the more responsible you will become for
your turning to God through me.7

You are asked to live this practical discipline to
whatever degree you are capable. Hopefully, you will live it
absolutely and in the spirit and humor of Satsang. But there
are people whose physical and emotional karmas are such that
if they tried, at least in the beginning, to live the
practical conditions of Bubbas work absolutely, they would
forget Bubba completely! They would become so obsessed with
trying to get their lives together, and so gloomy with their
continual failure, that they would effectively shut
themselves off from the simple happy communication of his
constant spiritual Presence. “Would” is the wrong
word—this is what many, many members of the Community
did do, to one degree or another, during the early years of
Bubbas work

But it is better to be happy in Satsang than concerned
about anything whatsoever. So Bubba is willing for people to
maintain their lives in his Company even while they may be
enduring a necessary period of maturing relative to the
affairs of life itself. As long as their approach continues
to be appropriate, direct, and free of repetitious cycles of
doubt and antagonism, Bubba welcomes them to keep his
Company. Over time all are expected to mature beyond their
initial capacity, or incapacity, to fulfill the practical
disciplines

Even that maturing process is not in itself a form of
success or attainment. As you adapt to the conditions or
practical disciplines, you will naturally see the ways of
your turning from the Guru, your inability to meet his
requests, the futility of your own strength and
intelligence. But hopefully you will also begin to “use” the
Guru, to need him. This is a crucial point in your
relationship to Bubba. Before you began doing sadhana, your
life had begun to fail. But now you find yourself failing
even at sadhana! From the conventional point of view that
failure implies a weakness on your part that undermines life
in Satsang. Such failure can appear negative or “wrong,” but
actually it is simply useful. You have entered the Gurus
Company, and you have heard his plea, “Let me live you!

When you have gotten tired of trying to get free or
find God, when you have gotten tired of being motivated in
that way, then you may begin to feel your game. Then you may
become available to the Guru, first perhaps by coming across
the Teaching in some form. You begin to see something about
it all by considering the Teaching. Finally, you enter into
relationship with the Guru. In fact, he enters into
relationship with you. The process of Satsang is not one in
which you are given a remedy for your problem, a cure that
you are supposed to perform on yourself, but one in which
the fundamental Condition is that prior relationship, that
Divine Communion. It is not a matter of meditating yourself
to the point of realization. The actual Siddhi of the Divine
is activated in that relationship, and that Siddhi does the
meditation. That Siddhi is the meditation

The Guru assumes your enlightenment. He doesnt
mechanically enlighten you, or give you something to do to
enlighten yourself. He absorbs you. He is you to begin with,
but the Guru in human form consciously assumes your Divine
state in every function in which you appear. He assumes it
in your very cells and literally, actively lives you. The
Guru literally meditates you. He is in a position to do so,
since he is you. The mystery of that process is how this
kind of spiritual life is generated and fulfilled. It is
fulfilled from the beginning. That Satsang is perfect. The
devotee, a piece at a time, begins to become aware of the
perfection the Guru has already generated in his
case.8

You only submit more and more. You cant do this
absolutely. It is a process. Its not, “Well Im beginning the
way of Divine Communion today, so I will submit absolutely.”
It is a form of approach, its not a form of success. And
clearly there is a maturity that will be demonstrated. More
and more responsibility for the conditions of life will be
in evidence in your case. Thats why you do sadhana, to
mature in the realization of God.9

So the principle of sadhana is the love-relationship
between the Guru and his devotee, and from the moment the
Guru initiates it, it is already fulfilled in Truth. The
Guru himself is always already finished in God. He is
perfectly coincident with the Law of sacrifice. He weeps for
his devotee, provokes his devotee. He will do anything to
serve the realization of God in his devotee, but it is all
mad play from his point of view, because there is only God.
The devotee, for his part, enjoys no such sublime
knowledge—at least not consciously—but he is
continually being turned to love and service to the Guru.
Sadhana begins when the devotee has lost sympathy with his
own destiny, when he is no longer completely entranced by
the glitter of his own image, when he has begun to sacrifice
in love everything he considers his own. Only then does he
approach the Guru with gratitude and devotion.

FUNCTIONAL LIFE AS STUDY

As you begin to take on the disciplines of the way of
Divine Communion, you will see things about yourself. You
are not asked to focus specifically on the process of
self-observation. That is not the activity that you must be
intentionally responsible for as a devotee. But it will
occur naturally. You will see that your life does not amount
to service, that you do not by tendency live in relationship
to Bubba, that you are simply full of self-obsession,
negativity, inertia, and so forth. And that is fine. You are
supposed to see all these things. People tend to become
guilty or discouraged about sadhana when they begin to see
their own meanness, as if they were finding out for the
first time that they are not angels after all! The point is
not what you see, but what you do about it. In the way of
Divine Communion your discipline, to whatever degree you are
capable, is to yield your revealed tendencies and qualities
to the Guru. No matter what arises, the way is to surrender
all karmic conditions to the Guru and to receive his
Presence in your life, to act on the basis of Satsang
itself, rather than your own impulses.

To whatever degree you fail or find yourself unable to
fulfill this discipline at any time, simply observe
yourself, be easy, be full of enjoyment, make your actions
at least an indulgence that does not harm others, and
continue to turn to God through me and in the form of my
Presence with feeling, from the heart. The more you mature
in my Company, the more you will fulfill this discipline.
The more you fulfill it, the more you will see of your
turning from the Divine Condition. And the more you see of
this turning away, the more responsible you will become for
your turning to God through me.10

So ultimately you will see and become responsible for
everything in you that amounts to turning from Guru and God.
For this reason Bubba emphasizes that everything you do is a
form of study. When you are living this process of yielding
and reception in life, even tangible, practical disciplines
become media for your study. You very naturally see this
turning away, and to the degree you are able, you should
adjust your action to appropriate forms of behavior

Although the life conditions we are about to describe
seem to be fixed and universal, each individual must learn
how to apply them with greater and greater intelligence to
his personal life. For example, you have to experiment
within the confines of the described diet in order to learn
what quantities and kinds of foods are best for you. You
should apply that same intelligence to all the other
conditions and discover their appropriate and most
life-supporting forms in your own case. These are not the
Ten Commandments, you know! So the whole prospect of living
these conditions must be approached with humor and energy,
as a form of study. To assist you in realizing these
conditions more fully and responsibly as service to the
Guru, and to help you further realize the condition of study
itself, you are asked to record your observations frequently
in a personal diary and to complete a life report regularly.
Your diary is to be simply a private record of observations
of how this graceful process is working out in your own
life. It is a way of becoming consciously responsible for
what has been revealed to you, and it can provide an
opportunity to express your enjoyment of this Divine
Communion. By using the diary intelligently, over time you
will be able to see clearly the Grace that this Communion
represents over against your born tendencies.

Dont write excessively—but dont just skim the
surface with superficial, brief, and infrequent notes,
either. A few paragraphs every day or two should suffice.
The diary is simply a way to express your relationship to
the Guru in words

The life report is a summary of your observations over
time. Reviewing your diary will help you write it. Life
reports can thus serve to bring clarity to your relationship
to Bubba and your appreciation of the quality of your
sadhana. Unlike the diary, the reports are given to others
in the Community who review your sadhana. That does not mean
they should be treated like confessionals! There is no
praise, no blame in this way of life. If something is
troubling you or you are finding difficulty living one or
several of the conditions, feel free to report that simply
and with humor. There is no curse. At the same time, feel
free to sing ecstatically in your reports of your
relationship to the Guru and the happiness you enjoy in his
Company. That is what must be discovered and developed in
sadhana, not how to become a perfectly disciplined being

The forms to follow in writing these reports and specific
instructions for their use are made available through the
Correspondence Department of The Dawn Horse Communion.

DEVOTIONAL SINGING

Devotional singing is an important part of the daily life
of The Dawn Horse Communion. In study groups, at meals,
during occasions of formal Prasad, and at other times
specifically set aside, Ashram members enjoy singing songs
in praise of the Guru and God. It is an outward way of
establishing conscious relationship to God through Guru, of
projecting your life-force and feeling in song. This real
devotional singing must be done with energy and real force.
It releases us from our ritual patterns of self-conscious
life and projects us through our emotions, our life-force,
our breath, and our mind to Communion with God—all very
naturally. It is not like a Sunday school service where
people sing the songs because that is what they are supposed
to do. Such an approach is just mechanical. There must be
real expression of the living of this Divine Communion. That
is why people feel awkward doing it—particularly the
more heady types. They get self-conscious and think, “Well,
its not necessary, I already feel the devotion,” and so
forth. It is obviously difficult for them to communicate
outwardly a kind of irrational loving energy. But it is
useful. Devotional singing from the heart undoes the
conceptual mind, and through it one becomes open to and
participates in the ecstatic relationship that is always
communicated in Satsang.

STUDY

Study and simple listening to teachings about God and
Divinely realized individuals is a primary practical
discipline of this way of Divine Communion. It is not to be
approached in anything like the usual formal, mentalized,
academic approach to study, by which you would take care to
comprehend the major points of Bubbas Teaching and commit to
memory a few salient facts about his life. If this kind of
study were asked of you, you would need to read only one
book perhaps, and then you might read it only once

No, the study you are asked to undertake is the
continual, daily remembrance of your relationship to the
Divine. If you are approaching it properly, it will become
for you more of a refreshment, a delight, a feast, than any
kind of arbitrary discipline or task. Each day, with energy
and interest and for as long as possible, you should
consider Bubbas Teaching on the way of Divine Communion as
well as other God-literature. Such study will align you more
and more completely in mind and heart to the intuitive
happiness upon which Divine Communion rests

The way of Divine Communion is a radical, as
distinguished from a traditional, devotional path. The
traditional paths of devotion begin from a conventional or
limited point of view, rooted in the assumption that the
Divine is presently absent or independent from life. Thus,
their way of spiritual life invariably proceeds through some
form of seeking for God. But our way of Divine Communion
takes its stand in the living Presence of God in and through
the Guru. It is not a way of search, but of yielding to the
Divine that is already present in living terms. It is a way
of celebration, fullness, communion already and right now.
However, we must take our own liabilities into account in
sadhana. And regardless of the extent of our involvement
with any traditional path prior to coming to Bubba, we are
all unconsciously full of the social, mystical, and
archetypal influences which permeate the traditions of all
cultures. Thus, studying the best of these traditions,
specifically in the light of Bubbas Teaching, helps us
distinguish our own way of life and sadhana from traditional
devotional dharmas—while never preventing us from truly
appreciating and delighting in them for what they are. Study
is thus made a purifying activity that reestablishes the
devotee in right relationship to the Guru

Devotees in the way of Divine Communion participate in a
regular study program, meeting together formally both in San
Francisco and at Persimmon, as well as reading and reviewing
Bubbas Teaching and great traditional spiritual literature
on their own. The specific materials and recommendations for
study may be obtained through writing to The Dawn Horse
Communion.

RECOMMENDED READING LIST FOR NEW MEMBERS OF THE DAWN
HORSE COMMUNION

The following is a list of works of classic and
traditional spiritual literature which Bubba himself
compiled for new devotees in the Community

This reading list contains some of the most extraordinary
books ever written. I recommend you study as many of them as
possible. By “study” I do not mean you should read them
merely for entertainment, but with intelligence and respect,
and examine them from the point of view of real Communion
with God. Such study is an appropriate expression of
sadhana. It will help you become more sophisticated in your
approach to spiritual life and can free your mind of
sophomoric and arbitrary prejudices. Also, the more you know
of traditional spirituality, the more you will be able to
comprehend, critically and exactly, what is “radical” about
Communion with God.

1. Ramana Maharshi and the Path of Self-Knowledge, by
Arthur Osborne

2. The Teachings of Bhagavan Sri Ramana Maharshi in His
Own Words, by Arthur Osborne

3. Sri Ramana Gita, Dialogues of Bhagavan Sri Ramana
Maharshi

4. The Heart of the Ribhu Gita, edited by Bubba Free
John

5. Avadhut Gita, by Mahatma Dattatreya, translated by
Hari Prasad Shastri

6. The Song of the Self Supreme (Astavakra Gita),
translated by Radhakamal Mukerjee

7. The Sutra of Hui Neng, in The Diamond Sutra and the
Sutra of Hui Neng, translated by A. F. Price and Wong
Mou-Lam

8. The Zen Teaching of Huang Po on the Transmission of
Mind, translated by John Blofeld

9. Bhagawan Nityananda, by Swami Muktananda

10. Sai Baba, the Saint of Shirdi, by Mani Sahukar

11. The Gospel of Sri Ramakrishna, translated by Swami
Nikhilananda. (You should read this book to familiarize
yourself with Sri Ramakrishnas writings, but it is not
necessary to read it in its entirety. It is available in
both unabridged and abridged versions, and we recommend the
abridged version as adequate for the study of the work of
this 19th century saint.)

12. The Bhagavadgita, translated by Radhakrishnan.*

13. Raja Yoga, a translation of Patanjalis Yoga-System
with a commentary, by Swami Vivekananda.*

14. The Practice of the Presence of God, by Brother
Lawrence

15. Gopis Love for Sri Krishna, by Sri Hanumanprasad
Poddar

16. Gita Sandesh, by Swami Ramdas

17. God Experience, by Swami Ramdas

18. Narada Bhakti Sutras, translated by Tyagisananda

19. New Testament, any good translation (perhaps The
Jerusalem Bible, or Amplified New Testament).d

*The text of this book is what is important, and it
should be read in its entirety. However, it is not necessary
to read the complete commentary, only those sections that
may illumine your study of the text itself.

STUDY GROUPS

Devotees in the Community meet each week in study groups
to share experiences of what they have come to know about
Communion with the Guru. Often marked with singing and
ecstatic praise of God in personal, almost “testimonial”
terms, they are a devotional occasion. Study groups are not
“encounter” groups where everyone deals with each other to
resolve some dilemma. The groups come together in the
happiness of this relationship to Grace in Satsang and serve
in each other its fuller realization.

WORK

The discipline of maintaining a productive work life is
another practical form of devoting your life to Bubba as
Guru. The ordinary affairs of human activity are the arena
in which the devotional relationship and love for him in God
are initiated and realized. Sadhana cannot begin in the
clouds! Working requires you to bring your energy and
presence into life in this world, hour by hour and day by
day. It engages your hands, your eyes, your speech, and your
guts in the active remembrance of the Guru and the yielding
of your existence to him. When you make your work a way of
living with Bubba in Satsang, you become grounded in him in
the most human, vital, tangible ways.

Bubba spoke of the new devotees relationship to work in
The Method of the Siddhas:

Either he must work for his own support, and in most
cases that is necessary, because most people dont have the
money to live without work, or he must do so simply because
it is appropriate to work. Work is a peculiarly human
activity. It is the means for transcending the limitations
of “lower,” elemental conditions. Thus, it is not
appropriate for people who come to live in Satsang to remain
irresponsible for their
own survival, or
irresponsible for creative, supportive action in the human
way.11

You are expected to be occupied every day in some form of
work. For most, this indicates a full time job—so if
you do not already have one, you should find suitable
employment immediately. There are some devotees, however,
who may have other work than a job, such as a student
engaged in full time study or a parent who manages a home
and children

As you mature in your sadhana, you will see that the
condition of work implies more than simply submitting to the
discipline of having a job. If you look for the simplest,
least engaging form of work that you can find, you are
missing the point of this condition as a form of your
relationship to Bubba. Your job should require great energy
and represent your optimal capacity for real functioning. It
should not merely reflect arbitrary or illusory preferences.
It may be difficult at first to find such a position. In
that case, take whatever work you can find for the time
being, but you should continue to find well-paying
employment which allows you to develop your skills and your
capacities for human responsibility

Bubba has often pointed out that the Community is neither
a work camp nor a resort, but an Ashram, a Spiritual
Community. That also should be kept in mind as you look for
a job and as you become involved in your work. Your work
should demand a lot of you, but it should leave you free to
participate fully in the life of the Community. You will
find that your life in sadhana will be fullest if you are
free on week nights and weekends to be with the Community.
It is best to find a job that allows you to spend time
regularly and often in the Gurus company and the company of
others living this Divine Communion.

HOUSEHOLD

The process of Divine Communion amounts simply and
entirely to yielding your life to the Siddha-Guru and
receiving his Grace. But you cannot do it straight, you
cannot do it intensely, and you cannot do it happily on your
own

In other words, the process is best tested, served, and
quickened in you by a full life within the Gurus Community
of devotees. By tendency each of us is always finding ways
to cop out of sadhana, to rationalize our turning away, to
ignore the Guru, to forget God. This is what we are doing
all the time, not just in dramatic moments of life but,
perhaps even more often, in the mediocre and simple
instances of ordinary life

That is why members of the Community generally live
together in households of eight or more people. Aside from
being an enjoyable and mutually beneficial environment, in
which the Gurus Presence is alive in everyone, the household
situation creates a mutual dependence in which the theatre
of the sadhana of relationship—which is what Divine
Communion is after all—can be played out in most useful
terms. Bubba urges everyone to move into such a Community
household in order to share life, love, work, and effort
with one another, to live this Divine Communion in every
action, and not to seek some illusory “spiritual” life that
excludes the world in principle and in fact. Living in such
a household is simply a way of allowing your home
environment to become permeated with the Gurus demand for
surrender and the Gurus radiant Presence

If you live alone now, you should at least find a
roommate with whom you can share intimacy and mutual
dependence. If you live in an area where there are
correspondents or in San Francisco, you should consider
joining others in a living situation in which you can share
this process as soon as you become grounded in it

If you share a household with someone who is not a
devotee of Bubba Free John, you may encounter difficulties,
which, while no greater in fact than those encountered by
any other devotee, may seem to be more problematic, because
they cannot be approached under the condition of mutual
sadhana. It is very possible for someone whose mate is not a
participant in this path to do the sadhana of the way of
Divine Communion, but it may be difficult. Nevertheless, if
you do this sadhana to the best of your capacity as Bubba
has described it, directing your energy to the loving
service of those around you, then this path will truly serve
you and the members of your household. But you must be very
intelligent in maximizing your contact in other situations
with Bubba and the Community

The remembrance and service of the Guru is furthered in
your household, in your office, wherever your surroundings
may be, by the keeping of a clean, orderly, healthful, and
pleasurable environment for yourself and your companions. As
you become more of a devotee of Bubba, your house will
become his house, your life his life. The pleasures of
keeping it as a place of God will become more and more
obvious, and should become a real expression of the
gratitude this Grace will naturally awaken in you. In very
real terms Bubba lives with all of those who live with him,
and you will over time want to keep your environment in such
a way that he would enjoy visiting you wherever you are.

It is a certainty in me that, fundamentally, a person
must do this sadhana in relationship with other people. And
to assume the condition of a household with others with whom
you have mutual dependencies is the proper form in which to
do this sadhana. The traditional isolated man, making it on
his own, surviving against odds, is typical of our culture.
But the household situation of many individuals, not just a
husband and wife, is the most appropriate situation for
doing this sadhana

I do not recommend that people move into a household
situation until they have studied the work to the point of
testing themselves and knowing that they can do this
sadhana, and also knowing what this sadhana is. When a
person enters into your household, your survival as a
household partially depends on his participation. If he just
found out about this work yesterday, he may want to leave
next week, because he did not quite understand what this
sadhana was going to involve. Somebody might hear that you
are a bunch of good guys and then be welcomed into your
household immediately. That is entirely your business. You
can manage your household in any way you like. But, in
general, I think you ought to recommend to people that they
study the work privately until you are satisfied that they
can stably be present in your house and contribute to
it

DEVOTEE: Developing households with one another so
that our livelihood is interdependent is different from mere
communal life, which does not ever become intense. Our
sadhana itself almost becomes interdependent, like we never
imagined it before

BUBBA: Right. Household situations are not just
communes. If they were, I wouldnt care in the least about
your living that way

The usual man conceives himself in isolation and
dramatizes his life in those terms. What is the image of the
good life in this country? Having your own castle, your own
husband or wife, your own kids, your own everything.
Everybody having his “own” same thing. His own car, his own
house, his own TV set. Every guy conceives himself as that
archetype repeated again. It is Narcissus

As a result, we do not make use of what we have gained
after hundreds of thousands of years of struggling at the
vital level, which is the possibility of a truly human
culture, a culture in which we do not have to live on an
emergency basis relative to the life-process anymore. We can
pre-solve the life situation, essentially. There will always
be things that arise, and we will have to deal with them,
but essentially we can pre-solve the life-condition. We do
not have to be operating on an emergency basis, we do not
have to be searching for private survival in the idiotic
struggling way that people are always doing in this world at
the present time. We can share the life-force, the
responsibility of life, and we can survive without
adventure. By doing that we can make our energy available
for the perfect life, the great activity, the creative
process. We do not have to be meandering in this salt of the
earth bullshit all the time

It becomes possible, by adapting to one another as a
condition, to see the undoing of vital shock as the
principle of life. We can even out the vital, so that we do
not have to resort any longer to the principles of
peculiarity and solidity and mere vitality. That affair can
only be done when we relinquish intelligently, not through
motivation but through understanding, the urge toward
private realization in the simple terms that life itself
represents. We can assume a mutually dependent condition as
soon as we see that there is something intelligent about
doing that

You run into a lot of difficulties, of course, because
your entire life (not just externally) below the conscious
mind is devoted to this private destiny, this affair of
Narcissus. And it is just filled with all kinds of equipment
and strategies devoted to that end. So as soon as you assume
the discipline of relationship as your condition of life,
you are going to see manifested in you all of these other
urges and principles and strategies and demands. You will
have the option every hour of the day to buy out for some
level of craziness. That is exactly what this sadhana is all
about: First there is the assumption of a real condition
(especially the perfect, ultimate, and prior condition of
Satsang) as a discipline based on understanding, followed by
the observation in your own case, under those circumstances,
of this theatre of Narcissus. Then there is the living a
life of service (especially in the company of others who
serve, who also serve you) on the basis of that observation,
to the point where you can assume perfect and humorous
responsibility in the form of real sacrifice relative to
your own dramatization.12

FINANCIAL RESPONSIBILITY TO THE ASHRAM

The Ashram is not an “organization” from which
irresponsible individuals may rightly buy or gain various
services. The Ashram is a community in which each member is
a responsible participant, in constant communion with the
Guru and all his devotees. All who take on the conditions of
this sadhana and become regular members of the Ashram of
Bubba Free John are responsible for their personal sadhana
and for the general obligation to make his Teaching
available in the world.

All members pledge a minimal regular tithe (ten percent
of income before taxes), which is submitted weekly or
monthly. Beyond this tithe, each one contributes a larger
share of his income based on his personal and household
conditions. This greater share is also his responsibility,
but the amount is determined by consultation and agreement
with other members of the Community. The same is true of
more occasional special contributions or gifts

Communion devotees in the mature stages of practice are,
in general, expected, as a condition of sadhana, to become
regular members of the Ashram Community. Every aspect of
life then, including ones financial position in the world,
must be integrated with the Ashram Community and released
from the usual principle of individual and private survival
against odds. Therefore, each one is expected to yield the
greater portion of his personal income and property to the
condition of community. This demand is an offense to the
program of self-survival locked into the vital, and anyone
with substantial income, fortune, or property will find it
extremely difficult to fulfill this demand unless he is
clearly committed to this Satsang and understands its
principles of sadhana. In general, no member of the
Community retains more than 25 % of his assets, income, or
property for free personal use. His financial responsibility
thus represents a real and material commitment to the Ashram
Community and to the support of Bubbas Teaching work in the
world

The income from regular contributions and special gifts
goes to further the educational work of the Ashram and to
provide both permanent endowment and necessary facilities
for Persimmon, the principal location of the revelation of
Bubbas Teaching, so that his work may go on here undisturbed
by any temporary circumstances. Persimmon is intended for
the regular and full use of all members of the Ashram
Community.

DIET AND HEALTH

Adapting ones life to Communion with Bubba Free John can
be assisted practically and regularly through the
maintenance of a healthful and “harmless” diet. Eventually
we come to know that our bodily existence and vitality have
no use in themselves but to serve God and to be vehicles of
his Grace. Our lives become service to the Lord, and bodily
health is not viewed as something to be sought or indulged,
but is simply enjoyed as a vehicle for living our life in
God

Practically, we begin with an essentially
lacto-vegetarian diet that involves, to whatever degree
possible, non-killing of higher creatures who possess the
sense of independent existence. As we mature in our
fulfillment of this discipline, we take responsibility for
the harmonization of bodily or vital functions through the
intelligent management of the whole affair of diet, health
practices, breath, and exercise. Much has been written in
these areas—health involves a search for so many
people, as if organic apples or juice fasting were a means
to the realization of Truth! That is a lot of nonsense, and
it has nothing to do with the appropriate management of
these factors in our sadhana. It is simply that our vital
lives are most enjoyable and useful when their condition is
harmonious, free of disease or at least service to disease,
and lived consciously in Divine Communion without our having
chronically to put attention on them

Bubba has outlined for the Community a system of diet and
health practice, including exercise, which serves the
adaptation to the laws of manifest existence. This system
covers every area of diet and health and represents a real
alternative to the vital craziness and obsession we find
everywhere in our so-called “culture.” However, you are not
expected to take on all these recommended practices at once.
To the best of your capacity you should engage these
principles and only over time realize them naturally as real
service. You are expected to live them only to the degree
you are able, without getting upset or fanatical about
them

Not any less than that degree, however! Dont allow
yourself to start approaching the Guru in a pattern of
random or regular self-indulgence. When he spoke in his
first letter on the way of Divine Communion about how to
approach these practical disciplines, Bubba said, “Be easy.”
He did not mean by that, “Take it easy.” So you should do
your practical sadhana with humor, and also with great
intensity, with as much energy as you can muster.

The most complete description of the diet and health
recommendations are found in the Ashrams book, The Eating
Gorilla Comes in Peace. You should read this book soon,
applying its practices to your own life as fully as
possible

The diet and health regimen Bubba describes is not a
prescription for eternal life or eternal youth, or for
attaining God-Realization. It is merely appropriate. It is
designed to bring the body into a state of maximum health,
based on ones karmic condition in general, and to maintain
and improve that health based on the process of sadhana, or
life assumed in the Conscious Principle that is always
senior and prior to karma (destiny based on tendency, or
established motion). People tend to become fanatics about
food, and to become obsessed with what they put into their
mouths, so that they use food as part of their spiritual
quest. This tendency must be understood. Therefore, the diet
is designed to define what is appropriate to eat, so that
you can eat it and then forget it, and not use food as a
part of your search

The basic diet is lacto-vegetarian, which means we use
some milk products, but do not eat meat, fish, poultry, or,
generally, eggs. We avoid killed food, not because it is
“sinful” to eat it, but simply because it is not necessary
or, in general, healthful to eat flesh food. The diet is a
low protein/high natural carbohydrate diet with three basic
food groups:

1. Grains, nuts and seeds (the backbone of this diet)

2. Vegetables

3. Fruits

Food should be eaten in as natural a state as possible,
and raw food should comprise much of the diet. Refined
foods, i.e. sugar, white flour, and so forth, are
prohibited, because these toxify and enervate the
psycho-physical being. And alcohol, tobacco, coffee, tea,
and other toxic stimulants, as well as drugs, are also
prohibited

The diet is followed by everyone in The Dawn Horse
Communion, except at special celebration times, which are
not decided upon by individuals under private circumstances,
but which are openly declared for all in common. The diet is
life-supporting, and, beyond that, it is lawful. It turns
you away from self-indulgence and exploitation to the
intelligent, sacrificial practice of life

The health practices of The Dawn Horse Communion, as
outlined in The Eating Gorilla Comes In Peace, simply
represent an appropriate approach to health. They are not a
response to the problematic mind, the life in dilemma, nor
do they serve the search for “cures.” They are a way of
neither exploiting nor denying the vital laws of
psycho-physical life.

People want to take on spiritual life as a conscious,
mystical, and philosophical affair, and of course thats what
its all about. But there are karmas below consciousness in
the psycho-physical entity that have to be accounted for,
and you have to be dealing with them consciously. Otherwise
they filter through in the form of symptoms and problematic
assumptions at the conscious level, which you tend to think
have a psychological or spiritual basis and goal, when
actually what you are responding to is perhaps organic and
closest to the physical itself.13d

In order to understand and account for your particular
liabilities, you will need to sharpen your observations of
your physical and mental states. In The Eating Gorilla Comes
In Peace, the section on histories and physical exams gives
examples of the kinds of questions that may help you become
aware of your unique psycho-physical patterns. As soon as
you take on the practical disciplines, you should begin
making notes of how the various disciplines affect you.
After about two months, when your body has had a chance to
purify itself and stabilize under these conditions, you may
wish to have a complete physical exam. Prepare a detailed
personal history, using the guidelines provided in the book,
and select a doctor who will take the time fully to discuss
with you all that he is discovering. Ask your doctor as many
questions as you wish. This process of self-observation and
professional examination should help you avoid the
problematic assumptions Bubba cautions us about

Specific questions about health matters may be directed
to Dr. Bill Gray, The Dawn Horse Communion, Star Route 2,
Middletown, California 95461.

LUNCH-RIGHTEOUSNESS

Toxicity and enervation are the primary factors in all
the kinds of physical and nervous disease. An irresponsible
and self-indulgent life is one which exploits and in one way
or another fails to control and realize the principal
functions of the relational life process. Thus, the
functions of money (or relational life-force at the common
or social level), food, and sex are the instruments of
disease and failure in the usual man. The usual man is moved
by tendencies, motion without intelligence or real
consciousness, because the principles of his life are
desire, thought, and ego or separate self sense. And the
theatre of his suffering is composed of his peculiar
functional drama of money. food, and sex

The various life-conditions communicated by Bubba to
those who live in Satsang with him are all forms of the
appropriate functional management of life in relation to its
principal functions: money, food, and sex. The natural,
humorous, and responsible fulfillment of these conditions is
necessary for all who would live in the condition of
Satsang. And those who manage their lives in these
appropriate ways will also enjoy a life free of toxicity and
enervation caused by misuse of primary functions.

However, Bubba has continually reminded us that the
appropriate management of the life-function is simply that.
It is appropriate. And thus, such a way of life is free from
moment to moment of spurious and dramatic functional
programs that are the unconscious armor of Narcissus. The
Guru wants his devotee to be free of functional strategies,
the whole pattern of a self-indulgent and irresponsible
life, that are the life-manifestations of his compulsive
turning or contraction hour to hour. Secondarily, the
fulfillment of the Gurus conditions also manifests as relief
from toxicity and enervation, insofar as these are caused or
intensified by misuse of life-functions. However, in
communicating these appropriate conditions to the Ashram,
Bubba has no intention to bind us to alternative goals, such
as those that arise in the traditional spiritual search. He
has no intention to bind us to goals of artificial celibacy,
immortality or physical perfection, or in any of the social
and economic goals of those who strive in the usual world.
Nor does he intend for us to become trapped in the lesser
and even more obnoxious states, wherein we feel righteous
and pure, somehow relieved of a superficial sense of guilt
by virtue of the fulfillment of disciplines. Bubbas
conditions are simply appropriate, and they serve the
primary condition of Satsang by allowing us to witness the
tendencies, the searches, and the felt dilemma of our own
lives in functional terms. All that we gain in the form of
righteousness is an obstacle, and all that we gain in the
form of positive changes of state is to be understood

Even so, whenever individuals adapt to any formal use of
the life functions, the limiting force of the strategy of
Narcissus finds a way to manipulate them. Purity and
impurity are forms of functional status in life. They are
not themselves identical to or identifiable as qualities of
either Truth or illusion. Status of any kind is a condition
to be understood. Satsang is the prior condition of all men.
And it is consciously assumed and lived in the relationship
between the devotee and the Siddha-Guru. But even such a way
of life requires the force of understanding or real
intelligence in the devotee. Otherwise it is only another
condition in ignorance, and a ground for childish
motivations. Just so, the secondary or functional conditions
of money, food, and sex must also be realized in
understanding

Bubba expects all who turn to him to realize their
functional lives in the spirit of freedom and
responsibility. Only in a conscious life of understanding
can both of these qualities, responsibility and freedom, be
realized. The seeker is always caught in the dilemma of
these two qualities. It is the common experience of those
who adopt a pattern of life that also promotes health,
purity, and well-being that they tend to acquire the quality
of righteousness as well as a loss of freedom and humor in
society with the greater world. The fulfillment of the
appropriate and secondary conditions in relation to money,
food, and sex tends, after the period when resistance is
largely overcome, to become the ground for a cult of
discipline

Bubba has often spoken of this “lunch-righteousness,”
which comes over devotees after they have managed to
overcome their initial resistance to the discipline of their
functions. The cult of lunch-righteousness always tends to
appear in the Ashram, just as also does the cult of
self-indulgence. For this reason Bubba has often in the past
appeared to act in paradoxical ways among his devotees. On
one occasion he took a bunch of righteous vegetarian
devotees on a fishing trip and then served up the catch at a
feast! At times he would shock those present by enjoying a
cigarette or a cup of coffee! He has been known to take a
little wine, to dance, and to laugh aloud! All such actions
of his own were determined to counter this
“lunch-righteousness” in his devotees.

EXERCISE

Bubba requires that all devotees do a reasonable amount
of deliberate and conscious exercise each day. Conscious
Exercise and the Transcendental Sun describes the basic
approach to exercise as well as the specific exercise
program which Bubba recommends

As the title of the book implies, the purpose of
exercise, as Bubba defines it, is more than the mere
strengthening of muscles or loss of weight, although these
and other changes may occur as side benefits. Conscious
exercise is “a process which vitalizes and intensifies ones
life.” Ideally, exercise is a way of participating in or
cooperating with the transference of energy from the
Uncreated Light above the world into the Vital realm of
manifest existence

Bubba recommends two short periods of exercise each day,
7-10 minutes of calisthenics in the morning and 7-10 minutes
of yoga in the afternoon or evening. The correct way to do
these exercises is described and illustrated in Conscious
Exercise and the Transcendental Sun

As with all conditions of this work, exercise is merely
appropriate. These exercises are designed to help keep your
body healthy, not to make you a super-yogi, nor to alter
your state of consciousness in some extraordinary way, as if
changes of state somehow led to Truth. With this approach to
exercise in mind, you should exercise regularly, with
intensity and concentration.

SEX

As a devotee of Bubba Free John, you are asked to manage
sexuality in an appropriate manner, one that is functionally
true. You should simply surrender all promiscuity, including
masturbation and indulgence of the “sex-game” approach to
life. You should either confine yourself sexually to a
single partner in a responsible household setting, or else
engage in the natural and general play of relational life,
without actual sex contact, until such a relationship is
created. The recommended observation of this natural
discipline may be relaxed on occasions of general
celebration in the Ashram, but even on such occasions, as at
all other times, sexuality, like all other functions, should
be realized in relationship, and relationship always implies
responsibility and genuine intimacy. So you should maintain
this discipline as closely as possible, and live it in the
happy spirit of your life with the Guru. As that devotional
life matures, and the quality of your life with friends and
other devotees becomes more clearly a form of real intimacy,
you will find that you are much less willing or even
interested to engage in sexuality under any circumstances
other than profound intimacy and genuine love-desire

The following essay on sexuality was written by Bubba
especially for new devotees in the Community.

The confinement of sexuality to conscious play in
relationship (rather than its spurious indulgence or its
suppression, which, in both cases, is a private,
non-relational, exclusive exercise) creates a condition
under which you may observe and surrender your tendencies
relative to the force of sexuality, even to the force of
life itself

Orgasm is the principle when seeking is pursued in the
form of sexuality. Because the ordinary man lives with a
sense of opposition or separation, interpreting life not as
enjoyment but as obsessive desire, he seeks release. He
looks for a momentary release through the contemplation of a
distraction, a fascination powerful enough to absorb him.
When his search is conducted through the functional path of
sexuality, release is sought through orgasm via fascination
with sexual objects which he (or she) defines and feels in
his own body or that of another. Physically, he distracts
himself in the whole “sex-game-promiscuity” number. He
empties and breaks the circle of energy, by using orgasm to
create the status of relief or emptiness, emptied of the
motivating sense of desire. Sex for the usual man is not
founded in enjoyment but desire. Thus, it attains momentary
emptiness, or release from desire (or release from the
energy sufficient to feel desire, which is pressure created
by contraction), rather than constant or prolonged
enjoyment, whose characteristic is fullness

Dilemma is the sense of obstructed enjoyment or
attenuated happiness. Our reaction to felt dilemma is
desire, the search. And the search is always toward the
attainment of the goal of release from desire itself in a
restored sense of enjoyment. But the enjoyment attained or
acquired by seeking is gotten by emptying, suppressing, or
transcending the life-functions, the mechanism of desire.
Therefore, it is enjoyment of a negative or exclusive kind,
in which Truth is not realized as Consciousness but
identified with some change of state

Celibacy is another way to dramatize this whole
problem of sexuality approached from the point of view of
dilemma. Sexuality represents a problem to most individuals.
Therefore, it is ultimately not enjoyable, not fun, not
intimate and relational, but private and separative, so that
celibacy seems to represent an alternative to both sexuality
and self-indulgence. It is generally assumed as a way of
getting free of sexuality, and it is experienced as a
complex and even neurotic self-confinement, resulting in
separation. No one wants to be celibate. It is natural to be
sexual. But the failure of sexual life and life itself makes
celibacy seem like a real alternative

In addition to celibacy and self-indulgence, there are
all sorts of sophisticated structures of seeking built
around the principle of sexuality. There are all sorts of
schemes for psychiatric and transcendent realization via
sexuality by means of suppression, manipulation, or
sublimation of the sex-force. But for one who is living in
Satsang, which is prior Enjoyment, life has become conscious
enjoyment, and there is no exclusive or fixed attention on
either sexuality or orgasm as remedy. In such a case,
sexuality evens out, and naturally falls into a condition
which is enjoyable, natural, and simple, without
self-consciousness. Ultimately, in the maturing devotee,
sexuality becomes a “yoga,” a form of conscious
conductivity, a Divine Event. All of this arises naturally,
spontaneously, when attention is drawn into the condition of
relationship itself and is not exclusively fixated on
sexuality or the phenomena of release

For those in the Ashram, seeking via sexuality is as
inappropriate as all other forms of the search. A true
sexual relationship or relational realization of sexuality
will develop over a period of time in its natural,
appropriate form if one is otherwise founded in the true
Principle of sadhana which is Satsang

Masturbation is a solitary activity. It is a
representation in graphic form of the avoidance of
relationship through sexuality, and should not be indulged
but understood as an urge. The compulsive desire comes from
confinement to vital contraction, or vital shock, the living
of obstruction. If there is no contraction, no avoidance,
masturbation is not felt to be a need. Then the conductivity
of life is constant, and the play of sexuality is generated
entirely and only as a play in specific relationship with
another. If as a devotee this implies no orgasms for a year
or more, because no partner has appeared, then merely
understand and surrender the power of this function

No one in the Ashram should indulge the preference for
no-sex and the strategy of celibacy. That is not necessary
for spiritual life. It is only a mechanical or functional
attainment at best and has no necessary relationship to
Truth. The life-process is a structure of polarization in an
order descending and ascending. Each organism must master
its polarization to what is functionally below it, establish
and intensify its polarization to what is functionally above
it, and realize or maintain its polarization with what is
functionally at its own level. Thus, we must remain sexual
beings in relationship, while at the same time we enjoy true
functional relationship with what is apparently above and
below. This is the law of function. If we abandon it, we at
least become obsolete in the areas wherein we abandon it.
But whether we abandon or realize ourselves in the polarized
(positive-negative, male-female, descending-ascending,
active-passive, etc.) play of functions has nothing whatever
to do with Truth. Truth is not above, below, within, or
without. It is of a radical nature, the process of
Consciousness itself

Sexual beings are polarized to their opposites. Thus,
we have the play of male and female in the form of various
personal and social roles. It is a creative play, and the
roles need not become fixed, but the polarization must
remain if life is to animate the human game. Therefore, in
general, homosexuality must be understood either as an
aberration, like masturbation, in which one turns on oneself
as an object (even ones own pleasure as an object) and so
avoids the complications of polarized behavior, or else as
an attempt to dramatize the role usually enjoyed by ones
natural polar opposite. In the latter case one flees ones
natural polar role because of some trauma or other that
makes ones natural role too frightening or ones natural or
polar opposite too threatening. One may be homosexual in
order to avoid ones enactment of the role of male or female,
or to dramatize the opposite role, or else to avoid sexual
contact with the polar opposite while still experiencing
sexual release through use of the secondary possibilities
offered by a partner of ones own sex

Homosexuality, then, is essentially an aberrated
activity generated because of traumas related to the
fulfillment of natural and polarized sexual roles. It feeds
on vital shock. There may be occasional rare cases in which
an individual is not functionally polarized in the direction
of the natural sexual role to which he or she seems bodily
to be fitted. Such would be the case of one who is
organically developed in such a way as to be inclined toward
the fulfillment of the energy role of the apparently
opposite sex. Others may be so strongly identified with the
functional condition of a subtler and oppositely polarized
state (in some dimension above, such as the etheric) that
they tend to take on mannerisms and the qualities and urges
of the opposite role on the gross physical level. Thus,
there are rare cases of genuine homosexuality, in which the
natural polarization of sexual play is engaged but by
individuals of the same apparent sex, or of the opposite sex
(but the roles played by each may be the apparent opposite
of their visible gender)

Nevertheless, it is not suggested that homosexuals in
the Ashram abandon their sexual life, since homosexuality
does not represent any greater obstruction to a harmonious
and functional life than the ordinary narcissistic sexuality
of heterosexuals. But the same discipline is given to all.
The homosexual must begin to surrender the urges and
resistances represented by his or her sexuality in a
relationship with a single partner, based upon the same
conditions as are described for a heterosexual
relationship

In general, the urge to homosexuality should be simply
understood, like masturbation, and the self-degrading or
weakening fear at its core undone, so that the play of
sexuality may be released into its natural form of
polarity

Our human realization requires passage through the
discipline of psycho-physical polarization, and, therefore,
it also requires sexual mastery in the form of sexual
fulfillment. One who does sadhana under the conditions of
his sexuality and essentially polarized functional nature
discovers that even sexuality is self-transcending. Union is
equanimity (not stasis, emptiness, solidity, rigidity, or
immobility, but resonance, harmony, and intensity). Such
equanimity is the meaning of the traditional term “samadhi.”
The orgasm, like any other specific attainment, is at best
temporary realization of fulfillment or equanimity (whereas,
in general, it is usually only the experience of temporary
stasis, emptiness, or non-desire). But one who is sensitive
to his own process of existence sees that equanimity, or
union, is his condition always and already. Equanimity is
not the condition realized upon release or the fulfillment
of a desire. Rather, it is the prior condition of all
relationship. It is the quality of enjoyment or happiness
itself

Some exercise themselves sexually, according to the
principle of desire (search in dilemma), in order to attain
samadhi, or equanimity, or union. Therefore, they make the
way of self-exploitation and orgasm appear to be a way to
God (just as others make the way of non-self-exploitation
and sexual sublimation or retention of sex-force appear to
be a way to God). But it is clear in the case of real
understanding that samadhi, equanimity, or union is the very
and prior condition of all relationship. Therefore, samadhi,
equanimity, or union is not attained. It is not grasped by
manipulation of any functional energy or process, high or
low. Rather, it is realized to be always, already,
radically, and thus presently the case. Relationship itself
is the union. Existence itself is enjoyment or conscious and
unqualified happiness. Such is the knowledge of one who
understands, and in this understanding he is free of
dilemma, vital shock, seeking, the whole force of dramatized
desire, and the distractions of every kind of goal, high or
low.

As long as vital shock, dilemma, and the theatre of separate
and separative self, mind, and desire remain as the
motivating core of an individuals life, he is expected to do
sadhana under conditions that serve the conscious process in
his own case. Therefore, devotees in the Ashram are expected
to maintain themselves sexually within the framework of an
essentially conventional and single heterosexual or, if need
be, homosexual relationship. All other forms of sexual play
would be, fundamentally, a dramatization in them, preventing
self-observation, insight, and conscious
understanding

It is only in the perfect devotee that it has become
clear that the realization of polarized life is not orgasm
(release and stasis or emptiness) but enjoyment (unqualified
relationship, equanimity, or unreasonable happiness).
Therefore, the perfect devotee may play the polarized and
even sexual game of human life with humor and in freedom.
And he does this without manipulating sex itself,
suppressing it in order to attain Truth (as release) or
exploiting it in order to attain release (as Truth). What is
either exploited or suppressed ceases to be a seat of
consciousness, and so it reappears in other or renewed
forms. Such is the karmic principle of rebirth. But what is
known in Truth becomes itself Divine (non-karmic) and no
longer binds. Such is the Principle of the human freedom of
the man of understanding.

On Sexuality

an Essay by Bubba Free John

LOVE-DESIRE

Sexuality, in human beings and all others polarized
into two sexes, is essentially and originally a generative
function. Its function in this sense is reproductive, the
simple and organic generation of new human lives. But human
beings are capable of a higher, intelligent, and consciously
intimate enjoyment of their sexuality that transcends and
often bypasses entirely this merely organic generative
function

However, very few of us live our sexuality as a
transcendent enjoyment. In fact, even when we are using it
for the purpose of reproduction, almost all human beings
always engage their sexuality in a degenerative manner,
usually as a way of throwing off life-energy through the
self-obsessed gratification of mere desire without love.
Nearly all the influences alive in our society reinforce
such degenerative sexuality. It is one of the principal
vehicles of our mutual degradation and bondage to the lowest
dimensions of our conscious existence

But the true, natural, and full use of sexuality,
whether or not reproduction is involved, does not degenerate
but regenerates our humanity at every level. Bubba says in
the following talk that this regenerative sexuality is the
natural expression of both love and desire when they are
full and unobstructed. It involves such a consuming turning
to your intimate partner through all of the vehicles of body
and life-force or emotion that the mind is overwhelmed, and
there is none of the usual coolness, self-manipulation, or
essentially pornographic thoughts and imagery. This
intensely turned condition is “love-desire.” It is
regenerative because sexual activity in such a case does not
empty you of life-energy, but fills you, and returns body,
mind, and emotions to a naturally harmonious
condition

This may sound like a form of profound spiritual
realization—and, in fact, to realize love-desire fully
does depend on a realized life of Divine Communion. But
Bubba does not expect his devotees to found their sexual
activity in love-desire only when their spiritual lives have
become full. He expects it from the beginning. Thus, no one
in the Community is to engage in sexual relations at any
time with any person unless he or she is already established
in intense love-desire in that relationship. Under almost
all circumstances, members of the Ashram enjoy sexual
intercourse only with their partners in marriage—but
Bubba insists that the convention of marriage not be used as
an excuse for degenerative practices and habits. If either
aspect, the profound force of love or the overwhelming
movement of desire, is missing from your intimate
relationship at any given moment, then, as Bubba says, you
must “keep it in your pants!”

Thus engaged, sexuality becomes not only a fully human
enjoyment but also, in time, a transcendent spiritual
practice. In the disciple stage of the way of Understanding
and the second and third stages of the way of Divine
Communion, responsible members of the Community are
instructed in the esoteric relationship of sexuality to the
spiritual process. As Bubba often points out, no genuine and
full God-Realization is possible for human beings without a
perfectly unobstructed relationship to sexuality.

On Love-Desire

(From a talk given by Bubba on February 15, 1976.)

CELEBRATIONS

Twice each year members of the Ashram celebrate the
dissolution of the conventional approach to life, which is
bondage to the cult of the body

The first celebration, which occurs from March 15 to
April 15, is a time of radical purification of the body. The
subject of this occasion is regeneration, the supra-rational
celebration of life. Ashram members are urged to undertake a
7-10 day fast during this month, following the practices for
fasting which are described in The Eating Gorilla Comes In
Peace. The diet should also be strictly aligned with the
purifying dietary practices described in that book
(moderation, mainly raw foods, etc.) for the remainder of
this period

In addition to purification through fasting and right
diet, this period is also an appropriate time for celibacy,
in order to allow the body to regenerate its sexual and
general vitality. During this period of celibacy (or at
least extreme moderation) the effects of sexual patterns may
be observed, thereby helping to refresh ones mastery of the
vital functions

This is a celebration of freedom from concern about the
bodys accumulated and karmic demands. The purifying
practices engaged during this time are undertaken simply as
necessary and practical means to enable the body regularly
to harmonize its functions. They are not approached as a
means to Truth, nor as a substitute for sadhana (the
conscious process). They only serve the general and ordinary
health and well-being of the psycho-physical
manifestation

The second celebration or period of celebrations begins
on December 15 and ends on New Years Day.”: This celebration
commemorates the communication of the way of Divine
Communion to the world. It is a time for setting aside the
strict dietary and other personal conditions which may
occupy us during the rest of the year. This is a period of
celebration of freedom from vital solemnity. The subject of
this occasion is life itself, or generation, the
non-rational celebration of life

During this time the accessories to the diet that are
avoided on all other occasions may occasionally be enjoyed
by those who choose to do so. Even so, you may find that you
cannot tolerate certain accessories to the diet without ill
effects. Some people, for example, cannot drink alcohol
because it causes them to sink into the mood of the vital
and to abandon their sadhana. Such people should not drink,
or they should at least do so in moderation. Others may have
had an addiction in the past which arises again during this
celebration, such as a heavy smoking habit. Such people
should understand the liabilities of these addictions in
their case and be responsible for them under the conditions
of celebration

However, during this time members of the Ashram may
generally enjoy the occasional and pleasurable use of all
the dietary accessories. Such are simply traditional social
practices designed to be used on occasion, as a kind of
life-celebration. Therefore, members of the Ashram may make
use of eggs, killed food, tobacco, coffee, tea, alcoholic
drinks, and even manufactured and traditional food and
sweets at the various parties and other social gatherings
called during that time. (However, hallucinogenic drugs,
marijuana, and the like should not be used during
celebrations or at any other time by members of the Ashram.
Nor should anyone engage in any illegal acts or other forms
of public and private disturbance.)

General relaxations of the personal conditions of sadhana
are permitted during these celebrations, but the conscious
life of sacrifice remains as the premise. It is not to be a
period of yielding to the negative karmas hidden in life,
but of the celebration of life itself. Personal behavior
during such celebration is to be tempered by the spirit of
celebration itself, which is a relational force of pleasure
and love with ones friends rather than an exotic or abusive
personal movement toward private intoxication, delusion, and
unconsciousness

You should know that this liberal and occasional
viewpoint toward the dietary accessories and other
conditions is not itself a kind of law or demand. It is
simply that those who are living as members of the Ashram
Community may, if they choose, feel free to enjoy the common
social celebration in appropriate ways on the occasions when
the Ashram gathers to celebrate life by temporarily
abandoning the “face” of apparent disciplines of diet, life
routine, and the self-conscious or cultic management of
their sexuality and general human energy. Some may be
unable, for reasons of health or tendency, to make use of
certain of the traditional dietary accessories. Others may
be unable to make use of any of these traditional
enjoyments, or may discover they must at least limit their
use. All of that is fine. It is simply that you must
discover your own natural and pleasurable discipline, with
humor, free of all righteousness

The Siddha-Guru is a paradox, a presence of humor, a free
manifestation of an ordinary, pleasurable life.

SERVICE

Service is the free and humorous expression of the life
of Divine Communion. It requires a new form of action
relative to the world and others. The practical discipline
is to engage in an active orientation toward human community
and energetic, compassionate, and loving service to the
common life

Traditionally, service is done to get realized or to
attain spiritual “merit.” However, the true life of service
is not involved in self-dramatization, self-meditation,
contraction, avoidance. It is simply appropriate, relational
life, done in loving devotion to the Guru, as is the case
with any of the practical disciplines that assist sadhana.
To whatever extent that you have the capacity, you should
embrace this condition, bringing the sacrificial life you
are living with Bubba to fruition in all your relationships
with others

In this service each individual assumes every form of his
action during every day as a form of intense
life-communication to others. In this way we fulfill our
appropriate function as life-source, or source of principal
food, for others. If you spend any time in the Community,
you will very quickly—and without any kind of
mysticism—discover that love itself, free life-energy,
is what human beings really thrive on, what they in fact
require of each other for very survival. As we mature in
this sadhana, not only should we perform all our actions as
service, but we should create various specific functions in
life wherein we can intensify our service to the Guru, to
other individuals, to the Ashram Community, and to the
larger community of society in general

The following is excerpted from one of Bubbas talks in
which he elaborates on the importance of service as a
practical life discipline:

On Service

from a Talk given to the Ashram on December 22, 1974

In the most practical terms, this condition of service
requires that you observe yourself in relationship and begin
to serve, literally serve, those with whom you come in
contact. At the most obvious level, service takes the form
of doing something for someone else, not in a smiling and
gleeful way, calling attention to the fact that youre a
wonderful guy, but easily, without self-reference

You may have particularly strong resistances to certain
people, in whose company you feel anger, righteousness, or
other strong and negative feelings. Serve those you have
conflict with, rather than engaging in gossip, complaint,
and righteousness in their company, all of which are forms
of withdrawal or contraction-reaction. And really serve,
that is, direct your being and energy to their good and
well-being

When you have conflict with someone, it will not help you
to try to identify and analyze the reasons for your
difficulties There are no reasons, there are only
justifications for withdrawing the life-force. And it is not
simply a matter of not loving that person. Observe yourself
in that relationship and you will see that you are actively
manufacturing non-love toward him. Your appropriate
activity, then, is not to try to create love for him, since
what you create will be self-consciousness and not love. You
do not have to love him at all. Simply direct your energy to
him, serve him, sacrifice your refusal to share the
life-force with him. The more you understand under the
conditions of such service, the more such service will
itself be revealed to be love

Fulfilling the condition of service requires you to
realize in your own life your appropriate function as
conscious life-source for others, to observe in relationship
your strategic tendencies to obstruct this function, and to
find very specific and practical ways to increase your
useful service to all other beings

 

TURNING THROUGH THE CONDITIONS

As you can see, these practical conditions do not
represent feats of ascetic self-denial. They are very
natural, appropriate, life-supporting ways of managing our
humanity. In fact, to live this way is not really difficult,
and it feels good! But in this Community you will never,
never! have a chance to really get your vital life together
as a perfect or near-perfect performance of these
conditions. If eventually you find yourself adhering
strictly to the conditions, without effort, it will happen
spontaneously long after you have lost every kind of
interest in such an existence. Because this way of Divine
Communion is a humorous way of life, in which you are always
being undone, and in which everything you do must come alive
as a form of turning and service to the Guru. So all of your
attainments, in health, work, you name it, will sooner or
later be upset and your attention to them dissolved again in
the simple happiness of your relationship to the Guru.ddYou
are required to turn to Bubba and serve him through these
conditions. That is what they are for. The sadhana of the
first (practical) stage of the way of Divine Communion is
not fulfilled or mature until you have begun to live all of
the ordinary conditions of your life as conscious service or
sacrifice to the Guru in God. If the Guru were not here as a
living miracle of Grace, if Divine Communion were not our
present possibility, we all might as well eat, drink, and
orgy ourselves to death, blow our brains out, or cruelly
mistreat each other, because life in itself—even
radiantly healthy, full, and loving life in
itself—simply does not avail. But Bubba is here. God is
Present! And it is the turning that counts.

The following is a conversation between Bubba and one of
his intimate devotees on just what this turning amounts
to:

On Turning to Me

from a Talk given on January 29, 1976

On Turning to Me

You must, through the experiencing of the effects of your
karmic, recoiled life, see that its destiny is entirely
negative, regardless of how you manipulate it. And only then
can you become capable of submitting to the real form, the
sacrificial form that is appropriate relative to each of
your functions. Therefore, you turn the mind into attention.
You turn the emotion into love. You turn the body into
presentation or relationship. It is a painful discipline,
but where there is insight or real sympathy with the Guru,
it becomes possible. And wherever it is done, to whatever
degree it is done, the force of contraction becomes
obsolete. The functions come to rest. You rest more and more
naturally, contemplatively in the Gurus Company and begin to
intuit his communication, his Nature

DEVOTEE: Bubba, it used to seem that it was so easy for
me to turn to you. I just turned to you all the time, but it
is very hard for me now. I feel very much turned to you now
because I have been in your company for two days. And I know
that I could wake up tomorrow and it might be over. Anyway
it seems that it doesnt have anything to do with me

BUBBA: Obviously this turning to me is a discipline, not
something you do by tendency. It is difficult, so that
obligation must be a certainty in you, especially in those
moments and under those conditions when it is most
difficult

DEVOTEE: I dont see that, Bubba. Thats what I wanted to
ask you about. I dont understand it that way. It seems to me
that when I feel that way, all I can do is say, “Bubba, I
dont understand this.”

BUBBA: It has nothing to do with understanding

DEVOTEE: I mean that I feel I cant do anything about
it

BUBBA: You cant do anything about it, but you can turn to
me

DEVOTEE: What Im asking you is, I feel that you turn to
me then. You know, I just ask you for your Grace

BUBBA: I am always turned to you. But you can turn to me
regardless of what is happening. You cannot do anything
about all that is happening in you. Doing something relative
to what appears in you is not the focus of this way. The
focus is stepping aside from all the strategies you want to
create, positive and negative, relative to your usual
condition, and simply turning to me. You will notice over
time that the tendencies in you become weak and even
disappear. But your obligation is simply to turn to me,
without measuring that turning against what is happening
with you. Simply turn your attention to me, turn your
emotion as love to me, make yourself present to me with your
life

DEVOTEE: When I surrender that. . .

BUBBA: Simply do this turning

DEVOTEE: Then I cant surrender it

BUBBA: You can do this turning

DEVOTEE: I mean that when I turn to you, I know you are
just Grace. Isnt that the same thing?

BUBBA: Yes, in a certain sense it is the same thing, but
what I am talking about is very simple

DEVOTEE: I dont understand what you are saying, Bubba

BUBBA: Turn your attention to me and do not measure that
turning relative to whether or not your mind stops and you
feel better. Love me and do not measure that against whether
or not you still feel negative emotions and confusion. Give
your life to me, turn to me bodily, recollect me at all
times, whether Im physically present with you or not, and do
not measure that activity against whether or not you feel
pains in your body. Maintain that discipline of turning to
me. It can be done, as long as you do not associate that
turning with the reading of the problems in you. The turning
can always be done. You are never disabled in terms of that
turning. It is only these effects, because you are always
reading them and wanting to manipulate them, that make you
doubt your ability to turn

But you can always turn. That is the principle wherein
these effects become obsolete, not in that moment
necessarily, although on some occasions they disappear
immediately. But ultimately they disappear, because they are
not being used. What you are doing is this turning. They are
simply memories presently communicating themselves as your
functions. They are a kind of remembering. But when your
conscious life becomes participation in relationship to me,
then these effects become obsolete. It is not for you to
measure that process, to decide when they should become
obsolete. Be willing to have these things arise in you
forever. Make your business turning to me.15

Notes

7. Bubbas written instructions, January 15, 1976

8. Bubba Free John, Garbage and the Goddess, (Lower Lake,
Cal: The Dawn Horse Press, 1974), page 138

9. Bubba Free John, “Two Ways of Approach,” a talk to the
Ashram, December 3, 1975

10. Bubbas written instructions, January 15, 1976

11. Franklin Jones (Bubba Free John), The Method of the
Siddhas, (Los Angeles: The Dawn Horse Press, 1973), page
65

12. Bubba Free John, “I Prefer to Be Free,” a talk to the
Ashram, January 20, 1975

13. Bubba Free John, “Gnosis,” a talk to the Ashram,
November 26, 1974.

14.

15. Bubba Free John, “Have I Said It?” an unpublished
talk to the Ashram, January 29, 1976.


No Remedy – Table of
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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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