DA: The Strange Case of Franklin Jones
By David Christopher Lane, Ph.D., and Scott Lowe, Ph.D.
First published by the MSAC Philosophy Group in 1996
THE PARADOX OF DA FREE JOHN
Distinguishing the Message from the Medium
There are very few spiritual teachers in the 20th cen- tury who could be termed religious geniuses. Da Free John is one of them. Since the beginning of his formal ministry in 1972 in southern California, Da Free John has produced a body of work which is unparalleled amongst new religious thinkers for its radical insight, comparative depth, and force of expression. He has won wide critical acclaim for his writings, eliciting praises from sociologists, psycholo- gists, and theologians.
However, though Da Free John's writings have deservedly merited respect, the person himself remains a paradox. To many readers, the guru image he portrays juxtaposes with the impact of his message. Though Da Free John repeatedly stresses the need for transcending self-centeredness, he projects an egotistical air. Hence, while many individuals are deeply attracted to the philosophy of Da Free John, they are not drawn to the man. This, naturally, has led to a predicament in some seekers' minds on how to properly assess Da Free John and his teachings.
How does one distinguish a profound and viable spiri- tual message from the human medium who transmits it? This article, which is a generally positive overview of Da Free John's writings, is a response to that important question.
Confusing the Message with the Medium
In religious circles there is a tendency to confuse the message with the medium (and vice versa). If, for instance, an author writes convincingly, elegantly, and profoundly about spiritual realization the reader assumes that the writer must also be an enlightened being by virtue of his presentation. But, this is not always the case. Simply because one communicates the ultimate truths well does not mean by extension that he is an embodiment of that highest realization. Indeed, the person may be quite the opposite.
A good example behind this fallacious equation of "the medium is the message" is found in the life and work of Alan Watts, the renowned philosopher of Zen Buddhism. Due to Watts' brilliant articulation of the perennial philosophy, some of his readers felt that he was a genuine Zen master, one who had transcended the ego and its limitations. How- ever, as those close to Watts can attest, he was not an enlightened guru, nor did he pretend to be. Watts, like the rest of us, suffered from a number of human frailties, including alcoholism and womanizing. Though Watts wrote exquisitely about Nirvana, his writings do not entirely reflect his own samsaric condition.[1]
Personally, I have found this type of equative thinking among many of the followers in the new religious movements I have studied. Whereas the student may only be attracted to a particular element in the teachings, and not initially to the guru or the organization, he buys into the latter because he thinks they are inseparable. In other words, the would-be disciple presumes that he can't get "it" without all the accompanying paraphernalia.[2]
Fundamentally, the mistake inherent in this kind of approach is that it lacks a consistent discriminating edge. One need not accept everything a spiritual movement offers because it has a single gleam of authenticity. Nor, on the other hand, one doesn't have to dismiss the benefit of a sincere guru because he is functionally illiterate or a "naive bumpkin."[5]
To illustrate this point even further (and I feel it is a crucial one for anybody involved in spirituality), think of Christianity. Now on the whole it is generally agreed that the Christian faith in its essential principles, as laid down by Jesus Christ, is a beneficial religion: moral, loving, self-sacrificing. However, this does not mean that we cannot make qualitative judgments on various parts of its organization and history. In fact, we do it all the time: Witness our criticisms of the Spanish Inquisition, the futility of the Crusades, the horrendous treatment of the Indians by the Missions of California, and so on.
We make a series of appraisements on Christianity, often criticizing a number of hypocrisies that have occurred throughout the ages. It is not until we think of Christian- ity in its highest ideals and occasional heroic examples (Mother Teresa, etc.) that we label the religion as "great," "beautiful," "transcendent."
Comparatively, this is exactly what we should do with all spiritual teachers and groups but for the most part don't. Instead of retaining a critical perspective throughout our quest we prematurely abdicate our discrim- inating minds and often judge situations in an "either/or" manner. I have seen this many times in devoted disciples of north Indian gurus. One day the student says his master is "God incarnated," and on another he even doubts if his teacher is a decent human being.[6] The disciple oscil- lates between absolute verdicts, never realizing that his observations are but partial reflections of his own evolu- tionary growth.[7]
This now leads us to the main topic of this chapter: Da Free John. A number of individuals have rejected Da Free John's sweeping and dynamic message on the grounds that he is just another cult leader out to gain followers, fame, and wealth.[8] Moreover, some readers just cannot countenance Da Free John's "Crazy Adept" image. Across the years I have heard reactions that vary from: "He walks around half naked most of the time, wearing skimpy underwear." "I dislike his writing style; it's self aggrandizing." "Why does he keep changing the name of his organization?" "He is a poser, the epitome of the guru hype of the late 1960's. . . long hair, beard, walking staff, necklaces, then he shaves it all and goes for the egghead look. . . I don't buy it." "He has a hat/cap fetish." "Doesn't he drink his own urine?"[9]
Nevertheless, these same critics who disapprove of Da Free John's demeanor also reject his writings in their entirety since a "cult leader cannot possibly have any true or substantial insights on the nature of reality."[10] This, I believe, is a tragic mistake. The underlying spiri- tual message and the transmitting medium who conveys it, though related, are two distinct entities. To confuse the two betrays the fact that a corrupt religious group can present genuine teachings, or, that an authentic spiritual discourse can have an illegitimate expression.
I remember an incident in the spring of 1984 at the school where I was teaching which typifies this issue. I suggested to one of my brightest students that he read Da Free John's The Paradox of Instruction in order to get a better grasp of the varying yoga systems and their desired aims. The student took up my suggestion and casually men- tioned the author and the book to his political science teacher, who, without a moment's reflection, called Da Free John "pop," implying that the guru had nothing really good to offer. When I heard of my colleague's reaction I asked the student to query his teacher further and find out if he had ever seriously read Da Free John's books. The answer, surprisingly, was no.[11]
Obviously, my colleague didn't appreciate Da Free John's guru portrayal, at least as it was depicted on the cover of his books. Yet, instead of stopping there and mak- ing a judgment call on Da Free John's pictures, my teacher associate carried his opinion even further and applied it to his writings as well--though he himself had never studied them. The sad part about this sort of prejudice is that it reinforces the very thing that teachers of all backgrounds (including those from secondary schools) argue against: "Don't judge a book by its cover." "Let the facts speak for themselves." Etc.
Quite simply, regardless of how we may view his "Crazy Adept" image, Da Free John is one of the best writers on the perennial wisdom (non-dualist philosophy) in North America. As Donald Evans, Professor of Philosophy at the University of Toronto, comments:
I regard Da Free John as the most significant contem-
porary writer concerning the core of religion, more
profound than Paul Tillich, Gabriel Marcel, and Martin
Buber. Intimately acquainted with a vast range of
spiritual experience, he peels off all externals and
challenges us to join with him in surrender of our
whole selves, shattering the egoism which contracts and
separates us from participation in the loving, radiant
life of God.[12]
Now that we have seen how people can confuse the medium with the message (castrating the latter merely on Da Free John's appearance), let us turn our attention to how the reverse can also happen. Several prominent thinkers have hailed Da Free John as a God realized Adept, a Divine Incar- nation, the Avatar for the Western world, primarily on the strength of his numerous written texts. The problem in some of these ecstatic eulogies, though, is that they have been made without any direct personal observation of Da Free John, nor any experiential involvement with his methodol- ogy.[13]
What is occurring in many of these instances is a mere verbal assessment of Da Free John as a master based not upon intimate contact with him but on discursive reading. "He writes so well on the ultimate truths he must be a genuine guru." The danger in this approach is that we often end up measuring the competence of spiritual teachers exclusively on their ability to write or communicate well. Such a pro- cedure is at best haphazard and inappropriately favors a left-brain inclination to religious leaders. If we judge masters in this way, and, no doubt, it should be an element in our appraisements, we leave ourselves open to an intel- lectual class of gurus versus a truly transformed group of enlightened men or women. A situation which, I would add, that has led to the erroneous claims about Alan Watts' greatness. This, of course, is not to say that enlighten- ment and literacy are incompatible, but that the former should be adjudicated on evidence more than just the written word. There is no substitute for personal observation, involvement, or parallel experimentation.
It is readily apparent that some of the gracious praises for Da Free John's mastership are really for his writings. Yet, because certain writers confuse the message with the medium, they automatically link the two presuming that if one speaks eloquently about the transcendental real- ity he must also be a Seventh Stage Sage. This is not necessarily so.[14]
The authenticity of a religious teacher, though par- tially open to rational appraisements, is determined by the personal engagement of the student in day to day practice, sadhana, abhyas, or zazen. To secure judgements on anything less must be viewed as possible indicators of the teacher's status, not as final verdicts or endorsements.[15]
On the other hand of the scale, the legitimacy of a master's presentation can, for the most part, be adjudicated on the rational-verbal plane, as such an appraisement is chiefly concerned with the manifestation of the teachings on this level.[16]
Hence, while one may disagree with Da Free John's guru image (the presentation of his message on this plane), perhaps claiming that it has a low degree of legitimacy, no final judgement can be made on his authenticity until actual contact with him and/or his teachings is undertaken.[17]
This important distinction between authenticity and legitimacy, and the medium and the message, I believe, has not been made by many of those familiar, albeit slightly, with Da Free John's life and work. Either they dismiss Da Free John entirely because of his photographs or over hype him on the basis of his writings.
Interestingly, Da Free John's teachings or insight are not the controversial subject. Who, for instance, with any spiritual inclination, would deny that there is some greater power than ourselves? That we have two fundamental options in the face of this Great Mystery: surrender or recoil? Or, finally, that God is Love and demands by His very existence that we participate via sacrifice of the ego in His Being? No, Da Free John's message isn't the cause for the debate surrounding him, it is his method of presentation, the legi- timacy of his expression, which has turned admirers of his written word to harsh critics of his actions.[18]
Though there are really no good reasons to overlook Da Free John's vast contribution to spiritual philosophy and practice, there are some very pertinent questions to pose with regard to the validity of his organizational approach. Some viable criticisms that I have read or heard include: "His church charges money for membership; this automatically disqualifies it as a genuine spiritual movement by some standards. Do true gurus ask for money as a prerequisite for having audiences with them? Would Jesus request a dona- tion?" "Da Free John has virtually no public ministry, save his contact with intimate disciples. This constitutes a cultic ring, a vicious circle wherein the legitimacy of the guru's actions goes unquestioned. Every blunder is ration- alized, justified, or clarified as a "lesson for the devo- tee." "To be frank with you, though I am a follower of Da, I do get upset with how he is portrayed. Do we really need so many pictures of him?" "Personally, I find the Da to be more egotistical than causal. His constant use of `I,' though employed transcendentally, is quite condescending, especially if we are all `already happy/enlightened' anyway. Moreover, Da Free John makes absolute claims about his enlightenment and his unique way of presenting the essen- tial truths. In a sense, if you take his argument to its full consequences, there is only one truly enlightened guru on the planet: himself! Everyone, according to Da, has their fifth and sixth stage limitations, except of course, himself. I find this not only presumptious, but also an indication that it is not healthy to follow gurus who allege that they have attained something no other saint or yogi has."[19]
As for myself, though I am also critical of Da Free John's guru image and presentation (I have a resistance to any guru who charges money or makes personal claims about his own spiritual attainments.),[20] it does seem obvious to me that he is purposely invoking a parody of himself and all human teachers so that his reader/students may awaken from a purely intellectual persual of his teachings and be confronted with the power of radical transcendentalism. I must admit that I never know what quite to expect from a Da Free John publication.
One year he is Franklin Jones, one-time disciple of Swami Muktananda, apparently extending the message of Advaita Vedanta for the western world; the next year he is Bubba Free John, the Spiritual Master, wearing Jewish styled caps; and in another year he is Da, with long hair, staff, living in seclusion, bald like a Zen monk, apparently much heavier, and preaching from a new island in the South Pacific."[21]
Da Free John is, without question, the most iconoclas- tic teacher I have encountered. Not that his fundamental teachings change (they haven't), but that he continually upsets every model/label that he assumes. Da Free John is literally like a Cracker Jack surprise in the religious world. Just when you think that he has run out of new guises, Da Free John comes up with some bizarre clothing to startle you. [Check out the cover of his book, The Bodily Location of Happiness (2nd Edition), the picture of him on page 79 of The Laughing Man, Volume 4, Number 4, and the photograph of him in the book, Nirvanasara.] No wonder Da Free John has detractors calling him a cult weirdo; he invites such strong reactions by his selection of photo- graphs.[22]
When Da Free John calls Seventh Stage Adepts crazy, he isn't playing semantic words games. He means it structur- ally: bodily, mentally and spiritually in contrast to the "norm" of our society and unenlightened man.[23] His "transmission" or "portrayal," depending on our estimation of his genuineness, upsets many of us, because true to his message Da Free John cannot adequately be pigeon-holed.
Now this doesn't mean that we have to call him an enlightened being, or God-realized (can we really know if anyone is unless we ourselves are?),[24] but we shouldn't dismiss him in light of his teachings, as his writings do have an important spiritual import. True, Da Free John is a paradox, but he is at least a contradiction who elicits further examination of our own relationship with Real- ity.[25]
A Capsule Overview of Da Free John's Life
Unlike a number of his contemporaries in the guru world, who wish to conceal their past (e.g., L. Ron Hubbard), Da Free John is more open about his life.[26] Born on November 3, 1939, at Jamaica, Long Island, New York, with the given name of Franklin Albert Jones, Da Free John recalls that his infancy was marked with the "Bright," an a priori condition of enlightenment about the true nature of reality. However, because his family and the society to which he was born into did not enjoy that same "vision," Da Free John claims that he was forced by his circumstances to relinquish his Divine Communion. Elaborates Da Free John:
When I was born there were no complications, there was
no failure to understand, there was no lack of illumi-
nation. But in my relations with family and friends it
soon became apparent to me what kind of life is allowed
in this world. It was obvious that my parents and
their friends were unwilling to live as if they were in
God and be happy. That was not permissible. So, obvi-
ously, I could not live that way either. I had to
become their son and do the usual things that a child
does, and, while doing that, continue to make the point
of God-knowing."[27]
In the published accounts of Da Free John's life very little is mentioned about his childhood and early adolescent years. We pick up the narrative when he enters Columbia College in New York City at the age of seventeen. It was here that the "process of descending into ordinary life was complete--as a conventional human personality, Bubba [Da] was in a desperate condition."[28] Like ordinary men, Da Free John had to regain his prior understanding, where God (and not the ego) is the center and the circumference. He accomplished this by trying to "experience" whatever came his way. His quest had no limits; nothing was too baneful or too sacred. Yet, "neither his experiences nor his learn- ing brought him closer to Truth."[29]
It was in the midst of this internal struggle that Da Free John allegedly experienced a spontaneous re-occurrence of "the Heart-Consciousness he had enjoyed at birth."[30] This regeneration, as it has been described, convinced Da Free John that freedom was native to man and not external to him. But, since this awakening was not stabilized, it too fell away and Da Free John persisted in his quest for per- manent realization.
What was this hidden impulse which detained man from his already enlightened state? What force allowed man to persist in his egoic and suffering mood? The answers to these questions, which apparently haunted Da Free John for some time, became apparent to him in the early 1960's when he was attending Stanford University in California. As one "official" biographer puts it:
He felt certain that there must be some hidden logic or
force at the core of life that makes us abandon our
native Divine Freedom for all the insane ways we
suffer. To discover that logic, he had begun to
observe and note in writing every single phenomenon
that arose in body, mind, and environment. . . Finally
it became apparent to him: The logic or principle of
all birth, living, suffering, seeking, and death is
hidden in the myth of Narcissus, the self lover of
Greek mythology, who rejected relationship. or love, in
order to contemplate his own image, until he died. All
human beings, he saw, live as Narcissus, locked into
contemplation of their own selves, their own bodies and
minds and destinies. . . .[31]
After this breakthrough Da Free John returned to New York in June of 1964, where he subsequently met his first human guru, Albert Rudolph (more popularly known as Swami Rudrananda or "Rudi"). Along with his eventual wife, Nina, Da Free John sought tutelage under Rudi, who taught a physi- cal version of Kundalini Yoga. [Rudi, it should be pointed out, was a follower of Swami Nityananda and his successor Swami Muktananda, both of whom resided in Ganeshpuri, India.] [32]
Rudi's effect on Da Free John was perhaps more "prelim- inary" than transcendental, as he emphasized work and com- mitment, a grounding, so to say, for future spiritual development. At Rudi's insistence, Da Free John entered the ministry of the Lutheran Church. Though having no particu- lar interest per se with Christianity Da Free John acquiesced and studied in the seminary for two years. But, as Da Free John recounts, while studying at the school he underwent a "death" experience, which culminated in the dis- solution of his ego. Da Free John maintains that his experience was similar in content to Ramana Maharshi's, the famed Advaita Vedanta sage of south India.[33]
Propelled by his new insight, Da Free John shifted his discipleship away from Rudi to Swami Muktananda, and, in 1968, made his first trip to India to see the Siddha Yoga master. During his stay Da Free John became absorbed with the ascending currents of the higher radiant mind, which is "infinitely above the body, the mind, and the world."[34] For over a year, we are informed, Da Free John lived in a "distracted state, at times moved toward worldly experi- ences, and at other times moved toward the internal world. But from the time forward, Bubba [Da] was firmly established in a subtle level of awareness and Energy that transcended ordinary personality and character."[35]
Da Free John's contact with Swami Muktananda allowed him to directly perceive the various manifestations of the awakened kundalini: mystical lights, sounds, and other subtle phenomena. However, Da Free John was intuitively convinced that "Truth could not be equated with any kind of acquired experience."[36] Therefore, even Siddha Yoga as a method for God-realization was limited, since it was still concerned with "experiences"--albeit higher and more mysti- cal ones. Da Free John felt that true realization was not the product of any one event, but rather the intuition of an already prior, coexisting, eternal state, which man had not lost but only "forgotten" in his ignorance.
In the summer of 1970 Da Free John finally achieved "permanent Re-Awakening" at the Vedanta temple in Hollywood, California. As he describes it:
In an instant, I became profoundly and directly aware
of what I am. It was a tacit realization, a direct
knowledge in consciousness itself. . . I am reality,
the Self, and Nature and Support of all things and all
beings. I am the One Being, known as God, Brahman,
Atman, the One Mind, the Self.[37]
After his "enlightenment," Da Free John realized that he no longer needed to meditate for his own sake. Instead, some other form of destiny began to work its power on him; this force was the karmic propensities of other unen- lightened souls, who appeared naturally to Da Free John in his meditations. In a remarkable passage, Da Free John details what happened:
After that time, when I would sit for meditation in any
formal way, instead of contemplating what was arising
in myself, I would contemplate other beings as my own
form. Instead of my own psychic forms arising, the
psychic forms, minds, and limitations of others would
arise. I was aware, visually or otherwise, of great
numbers of people, and I would work with them very
directly on a subtle level.[38]
Led by this new destiny, Da Free John felt obligated to start teaching the spiritual path as it had been revealed to him. Thus, on April 25, 1972, after publishing his first book, The Knee of Listening, which was an autobiographical account of his quest and ultimate liberation, Da Free John commenced his public satsang on Melrose Avenue in Hollywood, inviting interested seekers to take up the practice of "rad- ical understanding" in his company.[39]
In the beginning Da Free John's ministry was closely associated with Siddha Yoga and Advaita Vedanta, with pic- tures of Indian masters adorning the walls of his "Shree Hridayam Ashram." But, with his third trip to India in 1973, where he formally "sacrificed" his realization at various holy sites, and eventually severed his ties with Muktananda, Da Free John embarked on his own unique expression of the spiritual way. It was during this latter trip when Da Free John changed his name from "Franklin Jones" to "Bubba Free John" (lit., "a free man through whom God is Gracious").[40]
Then, in 1974, Da Free John and the staff of the "Dawn Horse Communion" moved to Clearlake, California, where they established a retreat sanctuary first called "Persimmon" (later "Vision Mound Sanctuary" and now "The Mountain of Attention Sanctuary"). It was here where Da Free John began to work intensively with a small group of devotees, an inner circle in which to transmit his message of "Divine Ignorance" (formerly termed "Radical Understanding").[41]
After this intermediate and preparatory stage was com- pleted, Da Free John "retired" from frequent public interac- tion with his general following and produced a number of source texts for his teachings, including such books as The Paradox of Instruction, Breath and Name, Love of the Two Armed Form, and Enlightenment of the Whole Body, etc.[42]
By the latter part of 1979, Da Free John changed his name for the second time (replacing "Bubba" with "Da," mean- ing "Giver"), and began the "hermitage" phase of his work, which enables him to live in relative seclusion. Presently, Da Free John lives with a small gathering of disciples (known as the "Hermitage Renunciate Order") on an island in the South Pacific called "Translation Island."[43]
Perhaps the most auspicious development in Da Free John's work has been the acknowledgement that several of his disciples have achieved "7th stage" God-Realization, which in essence is the same attainment that Da Free John himself secured in the Vedanta temple in 1970. This "collective" transformation is being heralded by the group as a milestone in the evolution of human consciousness, since it indicates that enlightenment can be the heritage of all human beings, not just the providence of a few rare individuals.[44]
Although the previous account only gives the salient features of Da Free John's life, it does bring us to the key issue in his teaching ministry: What constitutes genuine spiritual enlightenment? This question, more than any other, is the driving force in Da Free John's writings, for unlike most American gurus of his generation, he explicitly out- lines the necessary hallmarks of true God-Realization.
The Spiritual Philosophy of Da Free John
Since Truth is the Condition of all arising, direct
Realization of Truth must be possible, essential, and
necessary under ordinary or random present conditions,
and not merely or especially under extraordinary or
strategically attained conditions. It is not itself a
matter of feeling energies, or seeing sights or
visions, or of extraordinary hearing, or taste, or
smell. Nor is it a matter of any thought, or projec-
tion into any kind of environment, high or low, subtle
or solid. It is a matter of intuitive abiding in the
unqualified condition on which the present conditions
are a play.
--Bubba (Da) Free John,
The Paradox of Instruction[45]
Ultimate enlightenment, according to Da Free John, is not the by-product of any particular effort or scheme that man may devise, but is rather the very nature of reality itself throughout and beyond all conditions. Hence, true realization becomes more a process of re-awakening to the "Truth which is already the case" than a strategic effort for attaining some exalted goal. In a sense, Da Free John sees the intersection of God's absolute transcendence and His immanence meeting in the Heart of Man. Man's only real dilemma is that he blinds himself to the infinity of which he is an intimate part.[46]
A crude, yet perhaps accurate, example of Da Free John's lucid argument is that of the ocean and a bubble. The ocean, in our case, represents the total reality (God), whereas the bubble (self) exemplifies a seemingly limited existence. Now to the bubble it has two fundamental options: 1) surrender to the ocean which is the creator, sustainer, and destroyer of its separate life; or 2) recoil and live in the (illusory) belief that as a bubble it has a distinct, autonomous existence. True Self Realization, argues Da Free John, is when the bubble intuits its subser- vience to the ocean and that it has no real life except in relationship with the larger environment. Likewise, God Realization is when the bubble consciously and fully allows the ocean to live and inform its being.[47]
Ordinary man, drawn almost solely to his "bubble" existence, rejects out of fear the truth of his condition, attempting to find ways to prevent death (cessation of "separate" being) and prolong life (narcissism). The tragedy in such a plight is that it constantly overlooks what is essentially true, real, and eternal. Undoubtedly, losing one's self (bubble) in God (ocean) is a scary propo- sition, since it necessitates a complete letting go of attachments--be them gross, subtle or causal. But, even though the prospect "appears" frightening and sorrowful, giving up one's being to God increases the soul's (bubble's) capacity for enjoyment, happiness, and peace immeasurably as the Reality (ocean) is infinitely greater than man's finite conceptions.[48]
Thus, genuine spiritual life is a moment to moment
understanding ("whole bodily," as Da Free John puts it)[49]
of the truth of one's temporal life. Such a "radical under-
standing," though never an outcome of any one experience,
has varying degrees of intensity and adaptation. To better
illustrate this evolutionary progression, Da Free John re-
fashioned the classic yogic chakra system into his unique
hierarchical "Seven Stages of Life," which attempts to por-
tray both man's already developed state and his future
potentials. Elaborates Da Free John:
The stages of readaptation in this Culture of Resurrec-
tion are 1) the physical-vital, 2) the emotional-
sexual, 3) the higher vital (the will) and the lower
mental, 4) the truly moral, the higher mental, and the
lower psychic, 5) the higher psychic, the cosmic
"gnosis", 6) the Realization of the unqualified Condi-
tion of Consciousness, or the prior Freedom of the
soul, and 7) the Sacrifice of the Awakened Self into
the Infinite Radiance of God, or the Translation of the
Soul of Man into the Divine Domain.[50]
Da Free John indicates that the first three stages (physical, sexual, and mental development) are the heritage and lot of common man. Few individuals have entered into the fourth and fifth stages (psychic/mystical maturation), and rarely progress onward to the sixth and seventh stages (Self and God Realization, respectively). Accordingly, Da Free John's proclaimed mission is to transmit, without obstruction, the very highest realization so that all men/women may share in their true Divine birthright.
Da Free John's philosophy has been given various titles throughout his career: Radical Understanding; Divine Ignorance; Radical Transcendentalism; and Advaitayana Bud- dhism. Yet, one recurring pattern stays the same; the ego is the root of man's ailments. Not that the ego is an abso- lutely indivisible part of a person, or that it is an iden- tifiable "entity," but that man in his narcissistic retrac- tion from infinity presumes (falsely) that his "Self" is located somewhere inside. In truth, argues Da Free John, there is no permanent ego, self, or soul, regardless of how spiritual one might become. Rather, what is real is the Transcendental condition out of which all manifestations arise. Identify with that True Reality, Da Free John con- tends, and genuine Enlightenment will occur.
Paradoxically, Da Free John's approach takes into con- sideration both the Buddhist (no-self) and Hindu (One True Self) perspectives concerning truth and points out how they are essentially two different expressions of the same funda- mental reality. The Buddhist purview is "negative" (all objects, including God, are disavowed), whereas the Hindu outlook is "positive" (Brahman and Atman are one). Yet, regardless of emphasis, they are mutually interdependent correlatives, each giving a glimpse into the nature of man and the universe.[51]
One of Da Free John's strongest presentations to seek- ers concerns what he terms "Divine Ignorance." Put simply, it is the inability of a person to know what anything is. Writes Da Free John:
What is Truth? "I" may find out or know all kinds of
facts or truths about any thing, or everything, or the
whole word. But I may never discover or know what that
thing, or everything, or any thing is. No matter how
much time passes, or how much knowledge is attained,
this fundamental Ignorance can never be changed to any
degree. This Ignorance is Truth and the Way of Truth.
It is the Truth or Condition of any thing and every-
thing. It confounds the dreams of knowing. . . .[52]
Although Da Free John's argument has several articulate precedents (e.g., from Kant's "we can never know the thing in itself" to Nicolas of Cusa's "The unattainable is attained through its unattainment"),[53] its forcefulness and clarity make his elucidation irresistible.
Crazy Adepts and Sane Disciples
Master Da Free John is not on an "ego-trip". Careful
consideration will reveal that the ego that may be felt
to arise while reading his writings is none other than
the reader's.
--Fred Alan Wolf, Ph.D.[54]
Regardless of the beauty of Radical Transcendentalism, one cannot help but encounter a strong sense of ego in Da Free John's writings. Fred Alan Wolf in his Foreword to The Transmission of Doubt (see above excerpt) tries to explain this feeling away by arguing that it is the reader's ego which arises when reading, not Da Free John's. This state- ment, however, is logically inaccurate. For, given Wolf's argument, the opposite corollary should also be true: When the reader does not feel ego, it is because he/she is ego- less.[55]
No, the actual truth of the matter (something which Wolf picked up on and tried to explain away) is that Da Free John's writings do reflect an egotistical stance. This is evident in his choice of language, the selection of photo- graphs, the promotion of his exalted status, to finally the continuing advertising that his teaching is superior to any revelation prior to his advent. Da Free John may have tran- scended the ego and its constraints, but the presumptious- ness of his books (vis-a-vis their style and promotion) is not simply due to the reader's lack of spiritual attainment or misguided apprehension. To put the blame on seekers when the "ego arises" is naive. Rather, the more appropriate explanation is that Da Free John has chosen to present him- self, his teachings, and his organization in a format which invites skepticism. Is it simply the reader's ego which resists such Da Free John titles (essays and talks) as A Birthday Message From Jesus and Me?[56]
Though Da Free John alleges that he uses "I" and "Me" in a transcendental mode, its consistent use and juxtaposi- tion with ultimate Reality has other effects. For instance, read the following excerpts from Da Free John's recent essay, "Pondering and Preparation:"
The Way That I Teach is a Great Process. An Ordeal Of
Self-Sacrifice to The Spiritual Form Of God. Many may
Respond to My Offering, but some may need time to
ponder and to prepare themselves. . . Those who find
themselves in such a stage of Response to Me should not
feel that they must remain apart from Me and the Fel-
lowship. They should honor their Response to Me by
becoming friends, patrons, and regular students of The
Laughing Man Institute. . . Such individuals "ponder"
by engaging the sadhana of Listening to Me. . . by
pondering My Arguments and Responding to My Person.
Therefore, active patronage, friendship, student parti-
cipation, and beginner's discipline are in fact forms
of real practice. . . honored by The Fellowship.[57]
Perhaps the real "crisis" point at issue here is not only how one responds to the message of Radical Transcenden- talism, but how one accepts Da Free John's transmission of the same. For those receptive to the "Crazy Wisdom Tradi- tion," Da Free John's authentic voice may be sufficient for allegiance to his ministry. As James Steinberg explains:
Because the Adepts are moved to immune and instruct
whatever is brought before them, they may appear wild.
They may appear self-indulgent, seem mad with powers,
or act like fools. They may remain silent, or may
teach through discourse or song, may appear angry, or
warm, open, and loving. Historically, no two such
Adepts were alike. Some practiced celibacy, and some
were sexually active. For example, Marpa had one legal
wife and eight Tantric consorts or partners. Yet his
disciple Milarepa was naturally moved to be celibate. .
. .[58]
Furthers Da Free John:
But truly, actual Realization, the actual process,
spontaneously produces dramatic changes in the psycho-
physiology of the true practitioner. Such an
individual's behavior does change, both socially and in
the way he or she teaches--and he would not teach as a
monk sermonizes! Most of the teaching of such indivi-
duals is spontaneous, kind of wild and offensive. It
typically shakes people up and offends them.[59]
However, for others concerned with issues of legitimacy (i.e., how the teacher/teachings are expressed on this plane), there may be some reticence to Da Free John. This "hesitancy" may include disapproval of his interaction with disciples, his self-proclamation about God-Realization, his requests for monetary subscriptions, and the "guru" image he portrays. Or, as Richard Grossinger points out in his review of Easy Death, even resistance to the name "Da Free John":
I should emphasize that I have never met Da Free John
nor been to his community or any of his centers. I
know his teachings exclusively through the printed
word. I began reading him several years ago because I
was curious as to who this strange teacher was who had
taken on the name of Bubba Free John (and then later Da
Free John). I realize now that many people still
wonder this and that the odd names keep them away. A
number of potentially interested readers have turned
away from these books on the false presumption that the
name was an intentional parody of the role of guru or
the clowning of a self-conscious guru. . . .[60]
We have now come full circle on the paradox of Da Free John. Unquestionably, he has presented a number of superb works on spirituality with unique vigor and insight, deserv- ing of deep attention and respect. Yet, how one responds to Da Free John as a spiritual master depends upon a number of contingent factors, not the least of which concerns the con- nection between legitimacy and authenticity. In the final analysis, critical examination, while it is both beneficial and necessary, can only lead so far. Ultimately, the rela- tionship between a guru and a disciple must result from a force beyond (but not necessarily versus) the rational mind. In the midst of that power, in the "fire" of that impulse, the student can test both the sincerity of his surrender and the genuineness of his master.
Thus, the paradox of Da Free John is in some ways the paradox of the disciple: an intricate koan between outward and inward signals. Perhaps the greatest irony of all is that for a master who writes so much about transcending ego, Da Free John should be labeled by a number of readers as an "egotist." But, even though we may not accept Da Free John's claim for mastership, we can at the very least bene- fit significantly from his writings, which convey truths so universal and penetrating that there can be no debate.[61]
Postscript
A few days after The Paradox of Da Free John was pub- lished in the early part of 1985, the San Francisco Chroni- cle and other Bay Area newspapers published an extensive expose of the guru's sexual exploits and violent interplays with female disciples. It was a significant blow to the group; some defectors even claimed that Da Free John had seven wives (the numbers vary, depending on the defector) and that he occasionally beat one of his wives. He is also reported to have had an alcohol and drug problem.
Although I had a very strong suspicion when I wrote The Paradox of Da Free John that the guru was having sexual relations with his disciples, their spokesperson at the time, Georg Feurstein, assured me in writing that it was over and that when it occurred it was part of his spiritual theatre. The facts suggest something else was going on how- ever. Indeed, Feurstein was naively trying to gloss over his guru's transgressions by trying to put a "spiritual spin" on what was obviously unethical behavior for a normal person, much less a master who claims to be God-realized. Later Feurstein tried to come clean about Da Free John when he left the group in the late 1980s. In his book, Holy Madness, Feurstein tries to come to grips with Da's crazy wisdom approach. Feurstein's effort, however, falls way short, since he does not reveal in-depth the scandal that hit the community or explain his own questionable actions at the time.
In retrospect, I think The Paradox of Da Free John is much too kind to the guru. True, Da Free John (now Da Ava- bhasa) remains a vitally interesting cult leader, but he has become so emeshed in his own ego trip that it is nearly impossible for the reader to wade through his self- aggrandizing tirades and discover the rare philosophical jewel from time to time.
Furthermore, the unmitigated hype surrounding him and his mission has reached absurd levels, especially when some- one as bright as Ken Wilber has the audacity to claim that Da Free John is the greatest spiritual master of all time and that his book, The Dawn Horse Testament is the greatest spiritual tome of all time. To be sure, Da has written some brilliant pieces, but to then extend beyond his writings into an ontological appraisement of his status in the universe not only seems completely arbritary, but downright silly. One gets the impression that we are talking about comic book action heroes. Who is greater: Superman or Bat- man? Or, as Wilber would have us frame it: Da or Jesus? Well, the debate is entirely missing the point, something which Wilber has yet to come to grips with: brilliant writ- ing does not make one a saint. In fact, a great thinker may live a reprehensible life; and if the published reports of Da Free John are any indication of his personal integrity, then he ranks along with Sathya Sai Baba, Thakar Singh, Paul Twitchell, and others, as a charlatan more bent on satisfy- ing his personal whims than helping his disciples achieve their spiritual goal.
I say all of this in the context of someone who likes to read Da Free John's books. Da Free John is clearly a more important thinker than most of the cult leaders today, but that does not mean that we have to condone his mean spirit- edness and immature taunts under the lame excuse of "Holy Madness." My sense is that if we leave out the adjective "Holy" we will get much closer to the truth behind Da Free John.
NOTES
1. There is a tendency when reading Alan Watts to presume that Enlightenment is an intellectual process; conceptually understand the ultimate truths of the universe and Self- Realization naturally occurs. This is not correct, since genuine spiritual awakening involves the entire body-mind- soul complex. To intellectualize about Nirvana or Satori is quite easy, but to actually transform and surrender one's self to the Supreme Reality is a very difficult task indeed. For glimpses into Alan Watts' own trials and errors, see his autobiography, In My Own Way.
2. Although it is true that rituals have their place in setting up the right context for religious functions, it should not be forgotten that the essence of such superstruc- tures, as Frits Staal (Exploring Mysticism) terms them, is to reveal (not conceal) the sacred mystery. All too often organized religions overlook their vital and primary purpose and begin to serve as social institutions concerned with purely ethical issues. It should also be pointed out here that not every seeker is attracted to a spiritual movement by means of the teachings. As Georg Feuerstein makes clear about the Johannine Daist Communion: "In our experience, people frequently join our Community not because of the Teaching but because of their response to the Spiritual Mas- ter. (They may have seen a photograph of the Adept or a video and subsequently read some of the literature.) The way in which potential devotees are "contacted" by the Adept is mysterious, and no reductionistic explanation can do jus- tice to what has actually happened in hundreds of cases and is continuing to happen to newcomers even now. This is not to deny that for many people the Teaching itself is inherently attractive, but we find that the Teaching litera- ture is read by very many people who have made no attempt to take up this Way, presumably because they do not associate its attractiveness with the spiritual presence of the Adept. And those who are content to merely read the literature, many suffer from the illusion that reading Master Da Free John's works is a sufficient form of spiritual practice. They belong to what the Adept calls the `talking school'."
5. The term "naive bumpkin" comes from Da Free John, as quoted by Georg Feuerstein in his Introduction to Nir- vanasara (Clearlake: The Dawn Horse Press, 1982), page 8.
6. The cause for this change in attitude, I suspect, among disciples of Indian gurus has more to do with the student than with the teacher. For instance, when I was in India in 1981 I noticed that one Swedish seeker judged the greatness of a guru by how much time he gave to him personally. The result? If the master spent lots of time with him, he was a highly evolved teacher. If the master spent little or no time with him, he was still a struggling soul.
7. The bottom line in discipleship is that the student can never fully accept intellectually that his master is per- fect. Hence, every absolute verdict or judgement that is made is always doomed to change or be radically altered. In this way, how a devotee sees his guru is to a large degree a reflection of his own inner struggle or advancement. How- ever, there is also a certain element of constancy to a disciple's perspective, especially if they are mature prac- titioners. As Georg Feuerstein elaborates: "I can readily see that in a certain mood the Guru will appear to a disci- ple in his transcendental nature, and in another mood the Guru will appear to him very mundane. But beyond these moods of the disciple, there is also a genuine heart intui- tion of the Guru's true nature which allows the disciple to understand his varying `readings' of the Adept-Teacher as projections. And that intuition deepens with his spiritual maturation, until the Guru is recognized to be literally identical to himself (or his Self), as the transcendental Being."
8. Since the tragedy of Jonestown there has been a great "cult scare" in America where any non-mainstream religious movement is suspect. In fact, though the word cult by definition is not pejorative it has become the mass media's buzz word for the religiously off-beat. This is unfortunate because there are a number of "cult" leaders who have some very insightful things to say about man, society, and God. Of course, this is not to overlook the glaring truth that many religious leaders are misguided or even dangerous.
9. The preceding quotations were selected from letters and interviews taken in the last ten years on the subject of Da Free John. Georg Feuerstein strongly objects to this type of "journalistic" writing on my part. Comments Feuerstein: "[This section] is odious to me personally, because it pro- motes journalistic sensationalism. I merely want to comment on one point: The reason why Master Da Free John wears so many different hats is that all of them represent gifts from devotees, and he is wearing them for their sake, just as all his clothes are made and supplied by devotees. Without the notion of an Adept's perfect self-sacrifice, these gestures remain unintelligible. They are visible signs and the Adept is affirming his relationship with individual devotees-- constantly."
10. Most of the anti-cult organizations today are reli- giously based. It is from a theological framework (usually Biblical) that such groups attack wayward religious move- ments, especially those which do not subscribe to their cherished world-view. Again, I think this is a mistake. Even though we should be critically minded when studying new groups (as well as "old" ones), it is improper to dismiss penetrating ideas and thoughts simply because they do not fit into our own preconceived models of reality.
11. I would like to add that this particular student was exceptionally bright and went on to read parts of The Para- dox of Instruction, as well as Ken Wilber's Eye to Eye. To the chagrin of my teacher associate, with whom I was a friend, the student won a major literary scholarship on the basis of a paper he wrote which quoted at length Ken Wilber's thoughts on the "perennial philosophy," portions of which contain elaborations of Da Free John's insights.
12. Quoted from the back cover of Da Free John's The God In Every Body Book (Clearlake: The Dawn Horse Press, 183).
13. There is often a tremendous amount of hype in spiritual- ity. It is not dissimilar in some ways to the reviews of new Hollywood movies. If a recognized "reviewer" raves about a film, there is a predisposition among some movie- goers to question their own tastes. "Well, the New Yorker said it was a classic, so my boredom must be due to my ina- bility to find the deeper meaning." Likewise, if a well known author in philosophy claims that a particular guru or master is "enlightened" the would-be reader is more likely to buy into it. The catch here, though, is that the writer may never have met the teacher in question. Furthermore, the philosopher may have some critical comments to make about the guru, but hesitates in doing so in fear that they will not be printed. Or, if such criticism is made the pub- lisher does not include the same in the blurbs accompanying the book. The problem in all of this is that spirituality (or the guru's status) becomes a marketable item, polished and advertised to "look good," to be "acceptable" for the general reader. What is needed to counteract this "glossing sheen" is for individuals to directly find out what is occurring within the movement.
14. Georg Feuerstein sees my emphasis on distinguishing between the message and the medium as limited. Elaborates Feuerstein: "You make the point about separating the message from the medium. From a worldly (objectivist) and hence limited or partial point of view this is valid. However, from a spiritual perspective this separation of message and medium is a product of the materialistic mind that is unable to perceive the psychophysical unity of the cosmos. Thus, from the Adept's viewpoint, his Teaching is one of his Agen- cies and as such is co-essential with his spiritual presence and potency. His entire Teaching Argument is intended to bring people to a level of self-understanding that will then enable them to begin to relate to the Adept as Spiritual master. The Adept is the Way. But his esoteric equation is meaningless to the conventional mind that interprets reality on the basis of innate doubt and distrust. I agree with you that writing well is not a sufficient criterion for apprais- ing a Teacher's authenticity. Master Da Free John is mani- festly a marvelous writer, but his writings (most of which are in fact printed talks) have a communicative power that goes beyond niceties of style."
15. I owe this discussion of authenticity and legitimacy to the pioneering work of Ken Wilber. See A Sociable God and Eye to Eye for more information.
16. Georg Feuerstein and I disagree over the issue of legi- timacy as a necessary criterion. My own feeling is that unless the master's actions are above suspicion on this plane, it is not wise to follow him in the spiritual planes. In other words, if you cannot trust the guru in the ordinary waking state, what assurances are there that he should be trusted in the spiritual worlds? Georg Feuerstein believes that the concept of legitimacy, as it is presently used, lacks sophistication, particularly in relation to authenti- city. Writes Feuerstein: "Your comment that the `authenti- city of a religious teacher, though partially open to rational appraisements, is determined by the personal engagement of the student' is to the point. Precisely for this reason the sort of treatment attempted by you is of limited import. Its hermeneutical methodology necessarily suffers the limitations of the `outside' observer. Also, your sharp separation of authenticity from legitimacy is artificial. For instance, Jesus' well-known outburst of righteous anger at the money lenders in the temple cannot be legitimized other than by his authenticity as a Spiritual Master. If we assume he was less than an Enlightened Adept, then this act was egoic and not self-transcending, and the spiritual Principle cannot be thought to have been upheld by him in that case. Then the question of the legitimacy of his behavior can be appropriately discussed within the con- text of Hebrew mores. If, however, we see Jesus as an Adept, then his action immediately takes on a different sig- nificance. He may have acted out of keeping with standard behavior at a holy site, but a larger, spiritual Principle was involved that led to the immediate purification of the situation (that is, positive change in spiritual terms). Of course, the latter view only makes sense within a perspec- tive that is nonmaterialistic. And, to be sure, such a non- materialistic orientation is essentially nonconventional."
17. It is extremely dangerous to make final judgements on any human attainment. Rather, we should always realize that our appraisements, though at times useful and necessary, are subject to revision. Moreover, since we do not have access to all levels of existence, it would be premature to make absolute claims on the nature of reality. As S.L. Frank beautifully points out in his landmark text, The Unknowable, the paradox of life is that the moment we know something with certainty, at that very same instant we do not know it. Every appraisement, even the one that is presented here, is but a partial glimpse.
18. Da Free John's work is exceptional. Though we may disagree with his guru image or even his lifestyle, it would be a mistake not to acknowledge the power of his writings. Ken Wilber was not exaggerating in his praise when he wrote that Da Free John's The Paradox of Instruction "is, in its scope, its eloquence, its simplicity, and its ecstatic fund of transcendent insight, probably unparalleled in the entire field of spiritual literature." This book and others have rightly claimed an enthusiastic audience. The debatable point arises when we begin to equate superb writing/teaching with the author himself, particularly when there has been no personal contact or engagement with the guru.
19. These observations were taken from interviews and letters during the past ten years on the subject of Da Free John. Georg Feuerstein, again, disagrees with some of these comments, since he feels that they arise from a fundamental misunderstanding of the Adept and his work. Elucidates Feuerstein: "The question of legitimacy can obviously be used as a convenient instrument for the conventional mind to air its biases and presumptions. A good case in point is the whole matter of charging money for spiritual services. Money, like sex, has traditionally been regarded as being antithetical to true spiritual life. This naive view can be understood historically and psychologically. It is essen- tially neurotic, as is all purism. Besides, it is worth pointing out that the early Christian cult was entirely financed by its converts who had to give up all their worldly possessions! Jesus didn't request a donation, true. He demanded that his devotees or disciples abandon the world altogether and become renunciates. Naturally, they would not leave their possessions to the state, but make them over to the growing community of followers. Master Da Free John also requests no donation. Like Jesus or Gautama before him, he expects his devotees to live as renunciates in com- munity with one another." Personally, I have a different view than Georg Feuerstein on this subject of money. Perhaps it is my own prejudice but I remember when I was seventeen years old and went to one of Da Free John's (then Franklin Jones) public talks, where a group leader spoke on the teachings of his guru. The meeting was held in West Hollywood on Melrose Avenue during the beginning years of the movement (1973). Finally, after the presentation, an older woman raised her hand and asked how it would be possi- ble to sit in formal meditation with Franklin Jones (Da Free John). The speaker answered by saying, among other things, that a donation of fifty dollars or more was necessary. Needless to say, this request for money was disconcerting to the audience that was present. My own views on this subject are outlined in Chapter Eleven, "The Spiritual Crucible."
20. This notion of self-proclamation or gurus making claims about their own spiritual attainment is a complex issue. My own sentiments are in agreement with Julian P. Johnson's classic adage, "If any man claims to have attained the highest in spiritual development that claim of itself may be taken as conclusive proof that he has not attained so much." Georg Feuerstein has a different view. Argues Feuerstein: "2500 years have elapsed since Gautama the Buddha's parinir- vana. 2000 years have passed since Jesus' crucifixion. Most of us now look upon both as truly great spiritual lights. Many regard both as fully Enlightened beings. And yet, both made personal claims about their own spiritual Realization. The New Testament is full of them, as is the Pali Canon. And let us not evade the issue by arguing that both documents do not represent the ipsissima verba of these two great Adepts. They may not give us the exact words of Gautama and Jesus but they certainly give us the gist of their Teaching and Work. Why should an Awakened being not proclaim his Realization if what is supposed to be his func- tion is to make a visible impact on the world? Not every Enlightened being is destined to die in obscurity in a cave or a jungle. I dare say few are so destined."
21. The island is called Naitauba and is the location of the Hermitage Sanctuary of the Johannine Daist Communion.
22. Since Da Free John changes appearance so often (or at least in the pictures accompanying his books), it is under- standable why "conventionally minded" readers are put off by him. To them, Da Free John looks like a caricature of the cult leader gone eccentric.
23. See Da Free John's Scientific Proof of the Existence of God Will Soon Be Announced by the White House! (Clearlake: Dawn Horse Press, 1980) for more on this perspective.
24. This is the inherent limitation of empiricism, rational- ism, and even critical thinking. Regardless of how well we may analyze a situation when it comes to spirituality or trans-personal realms of consciousness the investigator must engage in actual transcendent practices in order to rightly and fully understand the height of a teacher or master. This, of course, is not to say that rational scrutiny does not have its place (the existence of this book is an argu- ment for critical thinking), but only that we eventually move away from armchair speculations into experimental engagement. Georg Feuerstein is correct, I believe, when he states that my treatment of new religious groups has "lim- ited import," since it suffers "the limitations of the 'out- side' observer." However, even in its "limited" ability, such reports do serve a vital function in developing keen discrimination. Thus, the intellect should act as a step- ping stone for further evolutionary growth, not as a barrier or hindrance.
25. I think it would be unfair to categorically dismiss Da Free John and his writings, or, to lump him with the major- ity of other self-styled gurus in America. At the very least, though we may be critical of Da Free John's actions, etc., his writings do open us up to the utter Mystery and Wonder of creation. The directness of his argument is both refreshing and awakening.
26. It is curious, though, that Da Free John makes little or no mention of his parents/family.
27. Da (Bubba) Free John, The Enlightenment of the Whole Body (Clearlake: Dawn Horse Press, 1978), page 6.
28. Ibid., page 12.
29. Ibid., page 13
30. Ibid., page 13.
31. Ibid., page 13.
32. My biographical account here of Da Free John's life fol- lows the information given in The Enlightenment of the Whole Body and The Knee of Listening.
33. For more on Ramana Maharshi's realizations see Talks With Sri Ramana Maharshi, Volume I and III (Tiruvannamalai: Sri Ramanasramam, 1972).
34. Da Free (Bubba) John, op. cit., page 19.
35. Ibid., page 20.
36. See Da Free John, The Paradox of Instruction (Clearlake: Dawn Horse Press, 1977) and The Way That I Teach (Clearlake: Dawn Horse Press, 1978).
37. Da (Bubba) Free John, op. cit., page 28.
38. Ibid., page 38. This excerpt is extremely important in revealing the impetus of Da Free John's ministry. If, as he says, psychic forms of other unenlightened beings began to spontaneously appear to him during meditation, it lends credence to why Da Free John felt moved to act as a spiri- tual master. Moreover, the passage is a pivotal revelation about how gurus are drawn to certain disciples. Apparently, there is a trans-structural destiny awaiting individuals who transcend their own body/mind limitations. Instead of just merging totally with the Supreme Reality, enlightened beings are propelled to "work out" the obstacles of other individu- als who are karmically tied to them. Hence, contrary to our usual notions of spiritual teachers (and more in line with the esoteric interpretation of religious mysticism), a mas- ter is Divinely commissioned to function as an agency for liberating souls. This "commission," as it were, though, can only occur after one has completely freed the self from karmic/structural bonds.
39. Da (Bubba) Free John, The Enlightenment of the Whole Body (op. cit), pages 38-39.
40. Ibid., page 46.
41. The terms "Divine Ignorance" and "Radical Understanding" are used interchangeably and represent the Mystery behind all human endeavors for absolute knowledge.
42. With the publication of these texts, Da Free John's mes- sage became much more widely known (and, hence through extension, respected by scholars).
43. Roy Finch's article, "The Most 'Phenomenal' Teacher," in Georg Feuerstein's (editor) Humor Suddenly Returns (Clear- lake: The Dawn Horse Press, 1984), pages 63-74, contains some thoughts on the wisdom and necessity of Da Free John's move to the island of Naitauba.
44. See "M-Fields: An Interview with Rupert Sheldrake," The Laughing Man Magazine (Volume 5, Number 3), for the possible ramifications of "collective enlightenment."
45. Bubba (Da) Free John, The Paradox of Instruction (Clear- lake: the Dawn Horse Press, 1977), quoted from the back cover.
46. Da Free John eloquently points out that ego is not an entity but an activity. Hence, in reality it has no real or a priori substance. Rather, it represents the retraction (moment to moment) of man from his true and eternal condi- tion (Oneness with God). See Bubba (Da) Free John's The Paradox of Instruction (op. cit.) for a more detailed expla- nation behind the egoic principle and its relationship to the Heart.
47. I have based my discussion here largely upon Da Free John's book, The Four Fundamental Questions (Clearlake: The Dawn Horse Press), which I strongly recommend as a good introduction to "Divine Ignorance" or "Radical Understand- ing."
48. Ken Wilber's books, The Atman Project and Up From Eden in particular, are excellent extensions of Da Free John's fundamental argument.
49. Da (Bubba) Free John, The Enlightenment of the Whole Body (op. cit.).
50. Da (Bubba) Free John's The Way That I Teach (Clearlake: The Dawn Horse Press, 1978) for an elaboration on these "Seven Stages of Eternal Life."
51. Da Free John, Nirvanasara (Clearlake: The Dawn Horse Press, 1982). Clarifies Georg Feuerstein: "Master Da Free John sees as his real Work the Teaching of the Yoga of Enlightenment, which has to do with the persistence of the Disposition of unqualified Love under all circumstances. In other words, Enlightenment itself is not the end state. It is a process, and a school."
52. Da (Bubba) Free John, The Paradox of Instruction (Clear- lake: The Dawn Horse Press, 1977), page 30.
53. The most exhaustive treatment of the "philosophy of Ignorance" is S.K. Frank's masterpiece, The Unknowable. It is considered by some scholars to be the most important work of 20th century Russian philosophy. Comments Georg Feuer- stein: "It is important to realize that Master Da Free John's argument about Ignorance is not a philosophical pro- position like Kant's or Cusa's. Its whole point is to throw the individual into just that Condition of Ignorance, to allow him to intuit It. So long as the Adept is understood as a mere philosopher and his Teaching as philosophy only, neither are really understood."
54. Fred Alan Wolf, Ph.D., Foreword, to Da Free John's The Transmission of Doubt (Clearlake: The Dawn Horse Press, 1984) page 11.
55. Simply put, the major criticism of Da Free John is the "appearance" that he is on an ego trip and that his writings reflect an exclusive revelation. For instance, there are a number of books written by other masters which do not give the impression of ego, e.g., Talks With Sri Ramana Maharshi, Paramahansa Yogananda's Autobiography of a Yogi; and Baba Faqir Chand's The Unknowing Sage. This "impression of humility" is not due to the reader but to the style with which the masters chose to express their life and teachings.
56. Although Da Free John writes so much about the oneness of God and that Enlightenment is our true condition/heritage, his language is distinctively dualistic, replete with "I" versus "you" statements. For some readers, this stylistic preference automatically removes them from Da Free John, as his tone is often paternalistic, and, in some cases, condescending. A good example of the latter is in the question/answer transcriptions between Da Free John and his disciples. "DEVOTEE: Bubba, you are communicating a consideration here to people who have not totally assumed it. But in the future we will be able to assume it. BUBBA: It would seem that way, wouldn't it? But since I can never leave, it stands to reason that you can never change. Cer- tainly you will all become better, but that betterness will be the ordinariness of that new time." Bubba (Da) Free John, The Way That I Teach (Clearlake: The Dawn Horse Press, 1978), page 243.
57. "Pondering and Preparation," An Essay by Da Free John, August 25, 1984, The Laughing Man Magazine (Volume 5, Number 3), page 81. My personal problem with this particular essay, besides the overuse of "Me" and "I," is that the overall thrust of Da Free John's invitation involves some type of monetary subscription. For example, to be a "Friend" of the Johannine Daist Communion one should contribute $70 or more and subscribe to The Laughing Man Magazine. This continued emphasis on money as a prerequisite for "formal association," beginning in the early 1970's when a donation was expected for sitting in meditation with Franklin Jones (Da Free John), undermines the legitimacy of Da Free John's presentations.
58. James Steinberg, "Avadhoots, Mad Lamas, and Fools: the Crazy Wisdom Tradition," The Laughing Man Magazine (Volume 3, Number 1), page 68.
59. Ibid., page 101.
60. Richard Grossinger, Far-West Journal (November 1984), page 78.
61. Concludes Georg Feuerstein: "One final point: Although the Crazy Wisdom Adept constantly deals with the conven- tional mind of those who aspire to spiritual practice in his company, he NEVER pushes anyone beyond the point where he or she ceases to relate to the test with real understanding or self-insight, true surrender to God, actual reception of the Spirit-Current, etc. Besides, the disciple is always free to NOT participate, even in a verbal confrontation. The mark of the true Adept is that he will set his disciples free, not bind them. But it is a mistaken popular notion that spiritual life is all sweetness and delight. It is a profoundly difficult struggle, an ordeal of constant self- transcendence. The other mark of any Adept worth his salt is that he will always provoke a spiritual crisis in his disciples or devotees. That hasn't changed in a thousand years!"
Intellectual Forum: Da Free John