-Method of The Siddhas – Talks with Franklin Jones on the spiritual teahnique of the Saviors of mankind – Adi Da Samraj Scapegoat

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“Ana al-Haqq”, “I am the Truth”,
proclaimed Mansur Hallaj, the Persian mystic.
(Mansur Hallaj fell a
martyr to his faith—a faith that embraces nothing more
than the one living truth animating the hearts of mystics in
all ages and in all parts of the world.)

“There is nothing wrapped in my
turban but God,” – “There is nothing in my cloak but

These utterances led to a
long trial, and his subsequent imprisonment for 11 years in
a Baghdad prison. He was publicly crucified on March 26,


Excerpt from talk in the Method of the Siddhas (1973)
The Avon

There is a danger in all
associations of men. Because we appear within this human
condition, this “dream” world, men tend to live from the
point of view of this condition. There is an ancient ritual
that men unconsciously desire to re enact. Wherever you see
an association of men gathered for the purpose of spiritual
life, the same thing is tending to be created. There is an
ancient game called “Scapegoat.” There is an ancient ritual
called the ’round dance.” Men tend to encircle the center, a
book, a man, a symbol, a Guru. They tend to encircle him,
and acquire all things for this circle. The group becomes
inward directed. It becomes “occult.”

Anciently, the highest product of
this cult is the sacrifice of the one in the middle.
Traditional societies, throughout the ancient world, did
this yearly. The guy in the middle was killed, or ritually
deposed, and a new guy was, installed in the center. The
execution of Jesus is an example of this same ritual. The
addition of this ancient ritual process makes the death of
Jesus into the “sacrifice of Christ.”

In the New Testament you read how
the soldiers tortured Jesus. They played this game called
“Scapegoat.” It is a game of “man in the middle.” The
tendency of those who become involved in spiritual work is
to create a cult, a circle that ever increases its
dimensions and its content, beginning from this center,
surrounding it, ultimately destroying it. The form that the
“cult,” or spiritual association of men, tends to take is
the same form that men are living individually. It is self
or ego in the middle. It is this avoidance of relationship,
this contraction, which creates the sense of mind, the
endless habits of desire. It is what we call “life.” A man
begins to sense this separate existence to be his very
nature, and spends his life creating a circle of content or
acquisition all around it. He encloses all other beings he
can acquire, all of the things he can acquire, all of the
states and thoughts he can acquire, all the emblems,
symbols, experiences, sensations. When he begins to involve
himself in some spiritual association, or, for that matter,
any association outside his own subjectivity, he tends again
to create that same circle about a center.

The cult is a re enactment of the
ego. The ultimate fate of every cult is the same as that of
the ego, the separate and separative self. It is the
sacrificial destruction of the center, the death of the one
in the middle. But true Satsang is an anti cultic or non
cultic process. It is not inward directed. It doesn’t tend
to become a cult in the sense I have described. It is
inclusive, but the “center” is not its motive. In Satsang
the center is always already undermined as a center, as a
separate and separative entity. The “center” of Satsang is
conscious ness itself. It is the light, the very force of
unquaiified consciousness. It is communicated directly to a
man’s life, in relationship, so that he no longer needs to
turn inward, to create survival for the center. Instead, he
turns toward function, freely, the light already assumed. So
Satsang, the company of Truth, tends to serve life, to move
into life, to contact life in relationship, not to acquire

My intention with men is not to
absorb them into a society or spiritual gang with which they
are to become symbolically and ritually preoccupied. I would
bring them the force of consciousness, whereby they can
become capable of life. I demand the functional capacity of
men. I do not require it to be eliminated, resisted, or
escaped through some phony meditative impulse. I require the
functions of men to live. I do not require the separation
from vital life, vital enjoyment, existence in the form of
life. I require these functions to be known, to be
understood, to be lived from the point of view of