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
The Stages of Understanding
Even for one who seems conventionally to be very intelligent, the way of Understanding may not be appropriate, at least for a time, because he has a compulsive, strategic relationship to the functions of the mind that closes it up and prevents its higher purpose. Very intelligent types may just as well be obliged to fulfill the way of Divine Communion indefinitely just as somebody who shows little conventional intelligence. The kind of intelligence that is required in the way of Understanding is not intellectual ability, but life intelligence, the ability to see something about yourself and make that the ground of a discipline over time. It is a kind of manly and living intelligence, not an intellectual one. You may also have an intellectual capacity, but it is not necessary. Some people can fulfill the way of Understanding who have just a living, practical hold on the mind and who, apart from that, do not show much ability to handle concepts or to grasp abstractions or to remember all kinds of things. Real intelligence is life intelligence. It involves the body, the emotions, the whole psyche, as well as the mind.33
In “The Student and the Teaching,” Bubba discussed in particular detail the kinds of things that a student in this process sees about himself and how he makes that the “ground of a discipline over time.” Essentially the students arena of critical inspection is the dimension of vital, human life itself, his personal existence and its various relationships in this world.
Becoming Human
ENQUIRY AND RELATIONSHIP
The whole affair of your life is this contraction that becomes self-definition and all the imagery that is mind and desire, the world itself. Seeing it is all the product of this movement moment to moment is obviously your intelligence. When you have really seen that, when it is not even a matter of seeing it any more but it is just obvious that this contraction, this avoidance of relationship is all you are doing, then you naturally will enquire. What else have you got to do? Obviously you will continue to consider your life moment to moment from that point of view then, and that is enquiry. Enquiry is considering your life from moment to moment on the basis of that intelligence, that real insight that can no be avoided, that is not fragmentary, that is not isolated. So you sit down or walk down the street or whatever you do, and you consider your life in those terms. You enquire. And as you see that this contraction is what you are doing, your attention falls back on the Condition that precedes it. In other words, consciousness rests, falls into its natural state. And in each moment when that occurs, there is the reawakening of the perfect sense that is Satsang, Divine Communion, relationship to the Guru in God, the natural intuition of the Heart.35ddThe natural state of consciousness is not “me.” It is not in any sense the feeling of being apart, observing things apart, or feeling the dilemma of being separate. The natural state of consciousness is no-contraction, no-dilemma. Instead of turning away, it is relationship. It is all of thisconnection! All of this relationship. The natural or true state is no-obsession with this contraction, no-obsession with “me,” no-obsession with all of “that,” separate from “me.” Simply, no-contraction. When there is no contraction, what is there? There is only relationship, presently enjoyed as the state of Consciousness itself.ddConsciousness is relationship. Consciousness is not separate “me.” Consciousness is relationship. To enjoy the state that is Consciousness is to be conscious as relationship, no-contraction, the perfect force of existence. And when consciousness is enjoyed as it is, as relationship, not in relationship but as relationship, then it is also seen that relationship contains no “other” and no “me.”36
In the process of becoming human through the conscious engagement of enquiry, you are established in right relationship to the Divine through the Guru more and more continuallyand that very Condition is also right relationship to all that arises in your life and the world. The way of Understanding is always a process in relationship, a living, breathing event in the world. It is never a merely philosophical consideration, never a merely mental form of comprehension. Your life is confronted in relationship to the argument of the Gurus Teaching. You live in relationship on human, practical, down-to-earth levels with fellow students and devotees in the spiritual Community. You conduct a life of service as your relationship to the Guru by maintaining the life-conditions he demands of you. You enjoy a spiritual relationship to his Presence through the practice of the breath of God
When enquiry begins, you come to enjoy a profound intuitive relationship to that same Presence as Consciousness itself. All of these forms of your living connections are extensions or expressions of the great Condition, Satsang, Divine Communion, the truly unconditional relationship between the Godman, the Siddha-Guru, and his genuine devotee. From the very beginning this relationship is already liberation, it is already enjoyment, and it is the same enjoyment, the same Communion, whether your sadhana is in the way of Divine Communion or the way of Understanding. It is simply that the way of Understanding accounts for and exploits a unique capacity in those individuals whose approach to the Guru in God includes the disciplines of this path
With this discussion of true enquiry, we can now really begin to see how the way of Understanding duplicates and perfectly reinforces in the individual, at every step along the way, the true nature of all existence, which we described earlier as Consciousness in perfect, sacrificial relationship. As Bubba clarifies it above, Consciousness, or God, in fact is perfect sacrificial relationship. There is no separation between Consciousness and formbut no radical identity either. Here, now, at this instant, you are standing present as that very understanding. Your true Consciousness, which is not the same as your subjectivity, is no more identical to the form you identify as yourselfyour bodythan it is to all the other objects in your environment, and no less either. You as that Consciousness simply stand perfectly present, never turned away, in relation to all the things, energies, thoughts, and forms of subjectivity that arise. It is an utter simplicity, and yet it makes no sense whatsoever if you do not understand.
THE DISCIPLE STAGE
Just as the student stage is the period of becoming fully human, the disciple stage in the way of Understanding is the period of becoming spiritual. This stage begins when the humanization process is basically secure and complete in the person. He will still have things to see about the particular patterns of his life, and his investigation or inspection of the nature of existence certainly will not immediately move into realms more subtle than the ordinary world. But, from the beginning, building upon the foundation of enquiry in the mature student, the disciple stage is devoted to the spiritualization of our lives, even the human dimensions of our lives
Above all, the initiation of the disciple stage depends upon a new form of recognition and acknowledgment of the Guru. Throughout the first stage of your sadhana in the way of Divine Communion, and even beyond the point in the second stage when you become a student of the way of Understanding, your primary and appropriate approach to the Guru is to him as Teacher, the human source of the Teaching. Your relationship to him as Presence becomes a responsibility when you take on the spiritual practice of the breath of God in the second stage of the way of Divine Communion. And that same relationship to him as Presence becomes a matter of consciousness and understanding when enquiry begins, in the mature student stage. During that period of maturity this relationship to Bubba, as Divine Presence or Siddhi, becomes more and more intense, more and more continually enjoyed as the real foundation of your life with him, no matter what may be occurring in the theatre of life itself, When this relationship is secure, and enquiry is alive both in and out of formal meditation with great intensity, and your life has become an easy and complete matter of service to the Guru through the conditions, which you are able and happy to live absolutelywhen all this evidence appears in you, then you may be invited by the Community to begin disciple sadhana in the way of Understanding
The disciple stage involves the experience and inspection of all the esoteric dimensions and processes of life, including every form of realization that is enjoyed in the great spiritual traditions of man.
In the way of Understanding the disciple comes to me and I modify the second stage of his practice of breath so that it serves first the inspection of the descending vehicle or the descending aspect of the process of conductivity. Then I instruct him relative to his sexual life or the transitional turning point of the life process. And then I instruct him in the process of conductivity as a whole, giving him responsibilities for that complete circuit and the natural pattern of his daily life, so that he may breathe my Presence in full circle. When he is established in that full process of conductivity, then I instruct him in the transformation of the conscious process itself, the transformation that is “recognition,” the transformation that is based in the same process of insight, but that transforms the process of enquiry into a non-mental and purely intuitive activity.
When all that may arise of an apparent kindgross, subtle, and causalhas been inspected by him via the conscious process of recognition, then the natural realization of jnana or jnana samadhi appearsthe exclusive realization of That from which everything arises. This is the mature fulfillment of the disciple stage of sadhana in the way of Understanding.37
This “conductivity” of which Bubba speaks is a literal circuit of energy descending from the Divine Source or Light above the body, the world, and the mind, becoming more and more gross at the various levels of our existence to the point of the creation and maintenance of physical existence itself:
The Divine is absolutely subtle, perfectly transcendent. The first level on which we realize the modification of the Divine, the stuff of the Divine, is in the forms of consciousness. The superconscious organs through which we intuit the Divine Presence as Life are in the upper part of the brain. In the midst of the brain are the forms of mental consciousness, less subtle than the superconscious. The psycho-physical origin of the life-force, the entrance point of the universal Shakti, is in the throat, and it is etheric, subtler than all of the natural forms, the vital forces. Grosser than that dimension of the life-force is the airy life in the midst of the body, in the heart, the region of the life-psyche. Grosser than that, just as the heart or living psyche is grosser than the mind, is the fiery elemental life of the navel. Below that is the watery life of the root of sex. And below that is the solid life of the physical body. But [it is] the Divine, above all this transmuted or modified, which descends into this whole order of grosser and grosser manifestation.38
So the first stage of disciple sadhana begins with the inspection of the descending aspect of life. The chief vehicle of this process continues to be enquiry, by which the disciple continually grounds his mind, emotions, and body in conscious relationship to the Guru in God. But the inspection is aided by “modified” forms of the practice of the breath of God. (These modified, more technical forms of the enjoyment of Bubbas Presence through the breath may also be given to specific individuals in the way of Divine Communion who do not take on the way of Understanding. Participation in these practices will depend upon the individuals particular karmic make-up and the requirements of his sadhana, and will not amount to some form of status for him, but simply a specific and intensified form of responsibility.)
When this descending process of life is fundamentally a matter of responsibility, then your disciple sadhana will move into the area of sexuality, transforming it also into a responsible, simple, conscious event. You begin to deal with your sexuality as a yogic, not a personal, process, free of the limited demands, perceptions, and reactions of the usual cultic sexual life of individuals
The “cult” is any form of association with another person, such as a sexual intimate, friend, or acquaintance, or with your environment, or with the world itself, by which you strategically and repetitively reinforce the cognition and assumption of separate existence. So in the disciple stage, just as you must become responsible for the dissolution of your whole conventional and limited point of view, you must also become responsible for violating the tacit “contracts” that support all these cultsthe unspoken agreements for ritual behavior by which you make your life a static legalized event, rather than an ecstatic, spontaneous manifestation of life in God. And one of the most important arenas in which the cult must be dissolved is sexuality
This dissolution, like any other in the way of Understanding, is primarily an event in consciousness Thus, it does not require any necessary change of behavior or the renunciation of relationships. This life of Understanding with Bubba Free John is much more sophisticated than the gross forms of ascetic self-denial we find in the traditions. You are required as a disciple to pass through all these inspections and dissolutions of your limitations without skipping a beat, without missing a step in the happy, ordinary routine of a life that is devoted to service to the Guru and his Community. And as long as you continually resort to the Presence of the Guru through the graces of enquiry and breath, you will find no reason to be unhappy in any instant of your life, even as you pass through difficult moments and disorienting transformations of your conscious existence. Life with the Guru in God becomes increasingly an affair of sheer ecstasy, humor, love, and enjoyment. It becomes very difficult to keep pretending that you are limited and unhappy when God is consuming your life and mind and very self!
Once sexuality and your entire “lower” life have become a happy and free form of existence, and no longer a matter of dilemma or conflict in consciousness and obstruction to the natural circuit of the force of life, then the force itself begins literally to turn upward again, and the focus of your inspection and movement into responsibility begins to include the finer dimensions of gross life. This is traditionally known as the awakening of the kundalini and the “chakra” system, the body of ethereal centers along the line of the spine. This particular stage of the conscious process provides a good comparison of the general approach and process of the traditions with the way of Satsang or Divine Communion with the Guru
In traditions like kundalini yoga, the awakening of this particular form or aspect of the living force of manifest existence is seen as itself a Divine event. The yogi cuts away or severely and motivatedly disciplines his whole descended life as a human being in the world in order to facilitate this ascending process, which may, especially if he is trying to do it without the agency of a powerful teacher, take years upon years, literally lifetimes, to complete. But in the Graceful process of Satsang with a true Guru, this ascending awakening is known as only a secondary aspect of Divine life, and only a portion of that secondary event itself. The process is quickened by the disciples firm foundation in his conscious humanity and by the potent force of the Gurus Presence. So in our work the awakening of the kundalini is a secondary and minor event
Even the processes in life and consciousness that follow upon it are secondary, though from the common point of view they are wondrous, profound, beyond belief. When the whole circuit or circle of the descended life is purified and fully inspected, when it has become a matter of responsibility for the disciple, then he is established in the enjoyment of this “conductivity” of the life-force. Now this circuit is itself the source and arena of all magic, all mysticism, and the disciple passes through all kinds of marvelous awakenings. But he is always involved in the sacrifice of all this through understanding. At this point, when conductivity has become full, even enquiry itself is sacrificed through understanding, and another, primarily non-mental form of that same restoration of understanding takes over, which is re-cognition, or the knowing again of all the forms of mind and limited consciousness. Now the disciple continues on to inspection of all the subtle dimensions of heavenly light and sound above the body, the mind, and the world, and he may enjoy all kinds of transports to other worlds, expansions of awareness, vision, and sound, but it all falls apart in the force of his conscious re-cognition, by which he knows every form and apparition and cognition to be just another instant of the avoidance of relationship. Even his intuition of the Bright of Consciousness, the Divine Light itself, is at last re-cognized and known in Truth as a form of contraction, as the most subtle self-identification
It is at this point that the disciple literally falls into the very Heart of Truth, Reality, Real-God, the very Consciousness at the core of his entire subjective life and the life of all existence. This begins the first of three stages of perfect God-Realization. It is not yet the end of his sadhana as a disciplethe devotee stage of the way of Understanding only begins when the first stage of God-Realization itself is undermined by the force of Satsang, Divine Communion, the force of the Gurus true Presence as very God, perfect Existence itself without limitation and beyond description
Now this whole description of the “path” of your inspection as a disciple, this esoteric “map” of consciousness, may make disciple sadhana sound like a guided tour. You just hang on and understand and it is all just revealeda real breeze, right?
Wrong! It is true that the period of becoming human in the student stage is the most difficult in some ways, because the vital, gross life is the area of greatest resistance to the Guru. But the maturity that disciple sadhana requires is a matter of becoming grounded enough in the life of Satsang that the Guru can begin to really throw you around, undermine you, disorient you to the point of the absolute impossibility of any form of orientation whatsoever. That is what God-Realization amounts to. You disappear, along with every vestige of your attempts to make sense out of existence. Bubba once described looking forward to the appearance of his first disciples so that he could start to really “punch heads”!
So when you begin disciple sadhana, the Guru can assume that you are ready to be ripped to shreds. Now he can completely suspend any social niceties he may have maintained as your human Teacher when you were a student, and he can proceed to enter and consume you in Truth, as very God. Bubba once described this period of his own sadhana, the utterly unconventional and wild nature of the true Guru, and the absolute demand Bubba himself now makes as Guru on all who come to him as disciples and devotees.
Those who have served my function as Guru, those who I worked with in my own sadhana, have been wild and powerful men. Rudi was a strong man, he was enormous. [“Rudi” was Albert Rudolph, Bubbas first teacher and an adept of the yoga of the descending life-force. Swami Muktananda, an adept of the yoga of the ascending life-force, served as Bubbas teacher after Rudi. Bhagavan Nityananda was a Yogi-Siddha who served as Bubbas Guru after Muktananda and was also Guru to both Muktananda and Rudi.] He was full of life. He wasnt a dried up little philosopher. He had balls. And I required such a teacher, because I had real work to do in the life vehicles
Muktananda was the same way. He is not an airy-fairy holy man. He plays the prince-yogi game to most people, so only those who approach him like I did, in secret, are able to make use of him. But he is no meek ascetic. Muktananda is a fierce bastard
True yogis are living, forceful beings. They are madmen, absolutely madand absolutely dangerous. You should know that, and you should not approach me if you are not willing to be undone. Because the Lord is of that nature. Look at Nityanandahe severed heads all his life. Look at his belly. He was stiff with life, full of life, so his belly became huge with that force. Those who came to him and wanted just to bow down and worship in the nominal way, well, he allowed them to do that. But those who came to him in the true way were wiped out, torn apart. That was what happened to Muktananda himself
My experience of Nityananda was of that kind. My experience with people like Rudi, Muktananda, Nityananda, and others, was like this: I would be sitting in my house in New York by myself, and this force would enter me, it would practically break my neck, and my body and mind would be taken over. And I would walk around as Nityananda, as Rudi, as Muktananda, literally. That is how I learned in these vehicles. Before this life I am full, but coming into this life I had to do the yoga of my own universe and transform these vehicles. So these wildmen served that process. And they served it in exactly the same way I serve you. They acquired me. They never handed me some namby-pamby method or gave me a philosophyI entered the room and was torn to pieces. And I wasnt interested in anything else. So I would sit down and Nityanandas life would acquire my own. I would become Nityananda, my body would become Nityanandas body, I would talk Nityananda, I was Nityananda. I would be Muktananda. Even though he was thousands of miles away, Muktanandas nature would acquire my nature. The same with Rudi. In the process of all that, these vehicles learned, because the Divine manifested itself in their place. When all of that was over, I myself became myself. Nityananda was not necessary, Muktananda was not necessary, Rudi was not necessary
So the true yogi is a bastard, a wild, terrifying being, a fire. Because there is this wildness in him, he may hide himself behind a conventional spiritual game, but there is nothing gentlemanly about him. And there is nothing gentlemanly about the Lord. As long as you want to be a gentleman, or a gentlewoman, you can carry on your endless karmic destiny in limitation, but you will never live the life in God. You will piddle around in dimensions like this one, which are nothing but excrement compared to the Divine Light. They amount to nothing. It is all complications and struggles, there is very little pleasure in it, real pleasure. If this world became a world of devotees it would be a different story, and in the Community of devotees it will be a different story
The Lord is wild, the Lord is a vast fire, not a gentleman. As soon as the Lord makes contact with you, he rips you off. When I approach you, I ask you for this, I ask you for that, oh give me this, give me that, I ask you for everything. The longer you stay with me, the more things I will ask you for. I will ask you for all of it. You must yield everything to me. You must yield yourself in every function. Your very cells must yield. Only then are you fit for the Divine Yoga. When you have no other commitments, when you have nothing to withhold, then I enter your life.39
Notes
33. Bubba Free John, “The End of Reflection,” a talk to the Ashram, February 2, 1976
35. Bubba Free John, “Im Always Talking about the Same Thing,” a talk to the Ashram, May 18, 1975
36. Bubba Free John, The Method of the Siddhas, page 128
37. Bubba Free John, “Have I Said It?”
38. Bubba Free John, Garbage and the Goddess, (Lower Lake, Cal: The Dawn Horse Press, 1975), page 27
39. Bubba Free John, “The True Yogi Is a Dangerous Man,” The Dawn Horse, Vol. 2, No. 2 (1975), inside front cover.
No Remedy – Table of Contents
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