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



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THE METHOD OF THE
SIDDHAS


CHAPTER 5

Walking
the Dog

 

DEVOTEE: Would you
explain what you mean by “relationship”?

FRANKLIN: What does
it mean?

DEVOTEE: Im not
sure. Perhaps simply not to avoid reality.

FRANKLIN: What is
relationship?

DEVOTEE: To be with
someone is to be in relationship. Talking to you is being in
relationship.

FRANKLIN: What if
there is no one there?

DEVOTEE: Then you
are in relationship to your surroundings, and to
yourself.

FRANKLIN: What if
there is no thing there?

DEVOTEE: Then you
are in relationship to no thing.

FRANKLIN: Then what
is the problem about relationship?

DEVOTEE: I guess I
am trying to dig into it and grasp something that is not
there.

FRANKLIN: What is
not relationship?

DEVOTEE: It seems to
me there is nothing that is not relationship.

FRANKLIN: Did you
appear on your own?

DEVOTEE: No. Not
that I know of!

FRANKLIN: Is there
any thing that arises on its own?

DEVOTEE:
No.

FRANKLIN: Is there
any thing perfectly or radically separate from any other
thing?

DEVOTEE:
Intellectually I may think there is. But I dont really think
of things as separate.

FRANKLIN: Do you
think of yourself as being separate?

DEVOTEE: Im afraid
that is my state of consciousness. I am thinking of myself
as separate.

FRANKLIN: That is
the point! There is only relationship, no separation, only
mutuality, interdependence. If anything has arisen, there is
only relationship. Yet most of the time you do not observe
that fact, you do not observe relationship. Most of your
time is spent being obsessed with your separateness. This
separateness is not true. But all of the time you are
thinking this separateness. All of the time you are acting
as if it were so. All of the time you are meditating on it.
All of the time you are seeking to become free of it. And
yet, among all things that arise, this thought is not true,
and it is truly the least valuable of all that arises.
Understanding is the re-cognition or knowing again of that
assumption of your separateness.

If I ask, what is
there? you might think: “This space. I move around in it. I
am this one.” When you think about that, it doesnt strike
fear in you. You live that, with a grin on your face, as if
it were so. But that is not the problem. The problem is that
“I” am suffering, that “I” am in dilemma, that “I” need
this, that “I” havent realized this, that “I,” that “I,”
that “I.” This sense of separate existence, this form of
consciousness is suffering. And it is obviously so to
everyone, whenever they fail to be distracted and so fall
only into the mood and condition of separate, mortal
existence.

But Truth is not
even the destruction of that. Truth is not the suppression,
the quieting, or the explosion of that, nor the union of
that with anything. Truth is not anything done to that “I,”
or with it. Truth is in the spontaneous re-cognition or
knowing again of the entire form of consciousness in which
this “I,” this separate sense, also appears. Therefore,
Truth is not a state, it is not a state of inwardness, of
attachment to mindlessness, quietness, formlessness, nor to
vision or lights, to sensations, sensual or supersensual.
Truth is in the radical re-cognition of all of that, that
entire form and force of consciousness. Truth is in the
knowing again of your entire adventure, which is a span of
possible qualities, from ordinary suffering to the intuitive
contemplation of Self, Reality, Guru, and God. But Truth
itself is a radical simplicity. Prior to actual realization,
it cannot even be called the Self or contemplation of
ultimate Reality. There is no-thing. Reality cannot be
cognized, not even as an ultimate object outside your own
consciousness. Truth can only be already enjoyed, already
the case.

Understanding is
simply to observe this separation, this contraction of which
I often speak. Really observe it. When you really observe
this contraction, only relationship stands out. To truly
observe it is to see what it is. Not just as a symptom, the
“feeling” that “I am separate,” or “I am suffering” or any
other form of thinking, thinking. But to actually observe it
is to “see” it, to comprehend it as the avoidance of
relationship. To “see,” to re-cognize this separate self
sense is to turn consciously into relationship.

The 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 this
turning away, it is relationship. It is all of
this-connection! 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.

Consciousness 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.”

There is a
fundamental quality that we are familiar with all the time
in our ordinary occupation: feeling others, feeling in
connection, observing relationship in that simple sense.
That quality is consciousness itself. It is ones own form!
Consciousness is not “in” relationship, experiencing an
“other.” Consciousness itself is relationship. Therefore,
one who enjoys no-contraction sees there is only
consciousness. Indeed, such a one has never passed a single
moment of involvement with anything but consciousness, his
own real state. All of the time he spent “observing”
everything outside himself, thinking all of this was outside
himself, was actually the observation of his own state, the
endless modifications that are his own state. But as long as
he was busy separating himself, contracting, avoiding
relationship, the force of consciousness appeared as “me.”
And that is the dilemma.

The usual man
“observes,” but only intellectually, mentally, whatever,
that there is only a vast universe of interconnected events,
phenomena, forces. And yet he remains continually,
chronically obsessed with the notion of being separate,
self-contained, isolated, containing only twenty volts, or
whatever it is, always becoming empty, threatened to death,
becoming more and more “compact,” until he disappears. Men
fail to live the principle of their own observation. They
continue to remain obsessed. And the adventures of obsessed
men are endless. There are endless ways to play it, but none
of it makes any sense whatsoever.

I am continually
impressed, newly impressed from hour to hour, with the
insanity of human beings! Animals, plants, inert things have
much more intelligence! They are simpler, more pure. While
driving a car or walking down a street, I have often seen
people walking their dogs. And the dogs almost invariably
appear more intelligent than the people who are walking
them. The guy walking his dog seems insane. He is obsessed
with his idiotic program of existence. But the dog is just
breathing, walking, pissing on the grass. No sign of
disturbance at all. The dog sits down at the corner, and I
see his clear eyes ! But the guy is everywhere else,
costumed, crowded into time, bent, driven, mysterious to
himself!

The only release
from the burden of the insanity of this world is humor.
There are two forms of that humor. There is mortal humor and
Divine humor. Ordinarily the best men do is mortal humor.
Thus, we tend to laugh about this image of the man and the
dog. But the only true humor is Truth. The comic humor of
our mortal appreciation of things is only laughter. It
doesnt change the conditions or even truly understand them.
Mortal laughter does not change the condition of men, apart
from the creation of temporary amusement. But Divine humor,
Truth, delights men and also utterly transforms their
lives.

Until this Divine
humor, this Truth, awakens in men, they are intimidated by
“animals,” or the vital forces of life. Without a little of
Truth, they havent even got enough of manhood to be the
master of a dog. A good dog is too straight for most men.
And I have met very few men who could master a cat! Just so,
men are intimidated by their own desires, their own moving
life, their own vital nature. Animals and other vital beings
are just extensions of a mans own vitality. Every man or
woman is endlessly “walking a dog.” The animal hangs below
your chest, and you walk it night and day. You are
intimidated by it, completely obsessed by it, absolutely
distracted by it, incapable of being the master of it,
unwilling to go through the period of mastery, of training,
of responsibility. And so, the “dog” takes over.

When people come to
visit you at your house, you all sit around and talk about
the dog! Have you noticed that whenever somebody has a pet,
people who visit tend continually to talk about the animal,
and to the animal? And when conversation drifts away from
the animal pets, they talk about the same thing in
themselves. They talk about sex, conflict, desire-their
obsessions! People are always talking about the dog.
Therefore, men are ordinarily humorless. They have no
transcendent humor. They only learn how to create the
ridiculous to entertain one another. The usual
entertainments are forms of mortal or comic humor. And the
way to make others laugh is to take on the form or “costume”
of the dog. Put on a dog costume and go to visit a friend.
He wont be able to believe it. Fantastic! Hell laugh. Hell
go out of his mind.

There are many forms
of the dog, many varieties of the “dog costume.” The dog
costume is all your adventures, your acquisitions, your
knowledge, your every thing, “you.” This contraction of
which I speak is the dog costume. It is this avoidance of
relationship, this falsity, this thinking separation. But
true humor is not to appear in the dog costume among your
friends. You must restore their humor by showing them the
nature of the costume of their mortality, their unhappiness,
all the forms of this contraction, this avoidance of
relationship.

The ordinary humor
is a revulsion, like vomiting. It is heaving the force, the
vital force, upwards, throwing it away, casting it out. All
the ordinary obsessions, including the entertainments of
comic laughter, are forms of revulsion, like vomiting. In
that case, the force of life falls down the spine and is
thrown out the front. But when a man understands the nature
of the whole activity that is his obsession, then all of the
activities of revulsion tend to subside, and the current of
life returns to its natural course, descending and
ascending. Thus, the natural conductivity of the life-force
is clockwise. But in the usual man it is
counter-clockwise.

In the ordinary man
the “dog” is always hanging out. He always appears as the
ridiculous imitation of the dog, laughing, grinning, being
stupid, insane, confused, self-indulgent, all the things of
which animals themselves are commonly free. But when a man
understands, the “dog” is overcome, he is
mastered.

Therefore, spiritual
life is real humor. It is Divine life, the life of Truth. It
is a mans “straightness.”

The usual man is
always distracted, always concentrating on some invisible
point, obsessed with self-awareness, this sense of
separation, distracted in endless thoughts, concerns,
experiences. Men are simply obsessed, distracted, only
fascinated. What is amazing, in this manifestation of
billions of beings, with millions of human beings, is that
one can appear to be born among so many and yet have so
little company for a lifetime. Because every one is obsessed
! Every one is moving that way, the other way, at
light-speed.

Once I worked as a
chaplain in a mental hospital. In such places you see the
symbol of ordinary men. There is no communication in such an
asylum. Indeed, the disturbance of communication or
presently created relationship is perhaps what we identify
as insanity. Therefore, the Guru appears in the asylum of
ordinary men. And what is the function of Guru? It is to
distract you again, to stand before you and command
attention, to draw you into relationship, to draw you out of
your chronic obsession. And that will not happen to you
while you are sitting apart in your room, meditating inward!
What are you looking at in this turning inward? The same
thing that you are always looking at! The same obsession.
The usual meditator is just another obsessed man, unaware of
relationship as his actual condition. So the function of
Guru is continuously to draw you into conscious
relationship. He works to draw the thread of attention into
the form of life. And where the connection is made again,
where relationship is consciously lived, the force of
existence returns, flows, tends to move into its natural
course again. Therefore, in that relationship or Satsang
there is energy, force intensification. Until a moment
arrives when the disciple is not totally distracted, no
longer totally obsessed, not totally inward-turning, but
somehow equalized, tacitly aware of relationship. At that
stage, insight arises. It is always a very practical
insight. The individual sees the avoidance of relationship,
if only in one particular form of action. He sees in the
particular form of certain kinds of his chronic action the
characteristic activity of his own avoidance. He observes it
very directly, without complication, as his actual activity.
In that instance he sees both his avoidance as well as
relationship itself. He sees his natural state, and he sees
himself contracting. Only then has practical wisdom
arisen.

This process of
intensification and insight continues, in terms of
particular actions, particular thoughts, the concrete,
actual forms of the disciples tendencies, his movements, his
“dog costume.” At some point perhaps, the “enquiry” or “real
meditation” I have described in The Knee of Listening may
begin. It is the positive approach of intelligence to the
particular forms of thought-stress, of action and thought,
moment to moment. This is the beginning of the fruitful,
self-mastering stage of the true disciple. The “religious”
quality of understanding may be manifested at this stage.
Its center is the massive vital region above and below the
navel. In this case the dog has begun to turn to his master.
Then at some point, the disciple begins to become “subtle.”
Suddenly, spontaneously, he finds his attention is moved out
of the vital center, and he finds himself seated in the
“brightness” of the mind of consciousness, mysteriously
within, and even above, where he observes the pattern of his
own thought and life. Now he sees patterns as they arise,
not already arisen, not in gross forms and already binding
life-conditions. He observes thought-stress, the modified
force of consciousness, rising out of the heart. He feels it
rising. He re-cognizes it to be contraction, separation,
modification, obsession. And this moment to moment
re-cognition vanishes the force of thought as it rises out
of the heart. In yet another moment, this same one may find
himself spontaneously to have fallen out of the “bright” of
consciousness, even the sahasrar, the epitome of subtle
cognition, into the formless place of consciousness which
feels itself into life at the point of the Heart, the
“causal” being, on the right side of the chest. There the
whole force of manifest existence is felt as a single point,
the point of unqualified relationship. In the complex
life-state, the individual felt relationship in particular
forms: “me” and “that.” Later, he felt relationship as
confrontation with the force of thought and subtle forms of
cognition. But now he senses very existence as a point only.
This “point” is the single condition of his conscious
existence, moment to moment. It is the very structure of
existence. It may appear contained, a center, a limit, but
it is very Consciousness, the Self. Now the disciple has
come from the life center to the subtle center and, finally,
to the causal center. And this imageless, formless,
unqualified, spaceless “center” manifests as a point, the
point of the Heart, tacitly sensed on the right side of the
chest. In this state, the enquiry (“Avoiding relationship?”)
manifests beyond thought. Thought is already vanished when
subtle enquiry is transcended. Now the force of this radical
intelligence, this re-cognition, is active in terms of this
single point of perfect consciousness, which is the epitome
of all experience. But, suddenly, there is the re-cognition
of this point itself. There is seeing that this “point” is
also only modification, only a form of contraction. When
this re-cognition arises, the “point” vanishes or dissolves.
And the state which remains is called Nirvana, Liberation,
Mukti, Moksha, Bodhi, and the rest. Yet in that same instant
of re-cognition, the entire form that has been transcended
or resolved in this total process will return. It rises out
of the Heart, and it is reflected above as the “Bright” of
very Consciousness. That Light in turn is reflected below,
in the circle of descent and ascent, the manifest condition
of psycho-physical life. The usual form returns, but the
separate one does not return with it! In such case,
consciousness is no longer implicated in the process of
identification, differentiation and desire. Very existence
no longer appears limited by its own modifications. Then the
force of very existence, rather than the force of thought,
rises out of the Heart, and appears above as perfect Light,
brightness, living consciousness. It is reflected downward
as forms of consciousness, it descends as fullness, and it
ascends again as fullness. Such a one appears in the world
as before. All forms have returned. All the functions
remain. There is no peculiarity in him, no thing tangible
that makes him stand out, unique and separate from the
ordinary. But there is in him this fullness, this
brightness, this force, this very consciousness. And this
may be discovered in him by his friends, even his
disciples.

The very functions
in which men ordinarily perceive their bondage, their
suffering, are the means of their deliverance when brought
to them in the form of the Guru. In the Guru, these
functions in which ordinary men perceive their bondage are
open, and the fullness, the force, the brightness of Truth
manifests in and through them. Those who move into
relationship with such a one enjoy the process of
intensification that flows from him, between Guru and
disciple. And the disciple becomes intelligent with that
intensity, because that very intensity is the Shakti of
Truth, the Living Power of Real God. The Shakti of the true
Guru is not simply or exclusively the kundalini shakti,
which is always returning to Truth, seeking the Truth,
seeking the union that is Truth. The Shakti that flows
through the true Guru is already the Truth. It is the Force
of Truth, it is the One Intensity that is always already
Truth.

Where that Intensity
is enjoyed in Satsang, the secondary or functional forms of
the Shakti, such as the kundalini, all of which are
modifications of that One Intensity, may also be
experienced. The qualities that are experienced in the
individual cases are unique. The forms of modification, or
shakti, in which the individual is characteristically bound
or contracted, are unique from case to case. So the living
spiritual process of Satsang manifests itself uniquely in
each individual. Some live primarily or characteristically
in the qualities of the bhakta, in the moods of loving
service, which are awakened when the vital being is turned
into the condition of Satsang. Some live in the qualities of
the yogi, in the purifying moods of ascent to the sahasrar.
Some live in the qualities of the man of intuitive wisdom,
the jnani, whose home is in the heart, on the right side of
the chest. And some pass beyond these conditions. Some
randomly manifest all of these qualities. Some manifest them
all, more or less continually. In some the process of
understanding, of radical insight and enquiry, manifests in
all of the ways I have described, while they continually
change from one expression of the process to another. Some
reside in a single form for long periods. But the key to all
these spiritual manifestations is the Guru-disciple
relationship itself, the condition of Satsang. All the
spiritual qualities rest on Satsang. All of them are
Satsang. Satsang is the great condition, the only condition.
It is always already your condition, but it is not lived. It
is denied, forgotten, resisted.

The drama of
Narcissus is what obsesses all men. Therefore, the great
condition of Satsang is denied in all the usual events of
the world. Thus, the function of Guru arises in the world,
to re-establish conscious Satsang through re-cognition of
the strategies which prevent it. All things serve this
Satsang, but the true Guru establishes it, by virtue of the
Siddhi or great spiritual Power of Truth. Then, in the case
of the true disciple and consummate devotee, Satsang again
becomes the great condition, the conscious condition, even
of the world.

Therefore, spiritual
life begins with Satsang. And sadhana, or true spiritual
practice, is to live the condition of Satsang for a
lifetime, even eternally, always recollecting that
condition, living in it, becoming intelligent with it. Truth
in life is to live the primary condition of relationship
under all conditions while enjoying Satsang with the true
Guru at all times. When such sadhana is lived consciously,
moment to moment, you have something against which to
observe your own contraction, the ongoing pattern of
Narcissus. Thus, Satsang is the condition that makes it
possible for you to see your own tendencies.

A mans tendencies
are always forms of contraction, the avoidance of
relationship, which, ultimately, is always turning from
Satsang. So every day, hour to hour, there is an endless
drama going on in those who live this Satsang. There is the
repetitive cycle of coming and going. Every day there is a
question of whether my disciples will return. It seems never
to end. It is the same every day, in everyones case. In
everyones case there is the continual wondering in the mind:
“Should I go back there, or shouldnt I? I dont want to put
up with this anymore, or do I? Dont I really have it
already? Krishnamurti says ratatatatat. The Presence always
surrounds me already. And Franklin is crazy anyway!” Every
day there is a new symbolic form of self-sufficiency, a new
“temptation” from Satsang and the discipline of Truth.
Therefore, the disciple must become sensitive to what he is
up to. He must re-cognize his own game. Previously he was
only played by life, and now he seems to play it by
ritualizing his drama in Satsang. Satsang is not here to
make you forget that drama of your suffering. The Guru has
not come to console you with pleasant and hopeful
distractions. He always functions to return you to that
state, that activity of avoidance. Satsang does not fulfill
your search. Satsang acts, by a subtle frustration of your
search, to return you to your dilemma, so that it may be
understood. The power of intensification that is alive in
Satsang is active in the very seat of dilemma. The Shakti of
Satsang operates in the dilemma. The crisis in consciousness
is sadhana. The suffering and the intensity is sadhana.
Sadhana is not merely the pleasantness, it is not the
forgetfulness, not the easiness, not the drifty-blissful,
smiling and stupid meditation of a man sitting cross-legged
in a dog costume. Sadhana is living intelligence, conscious
in dilemma, but with intensity. The sadhana of Satsang with
the true Guru makes a difference!

It is not that the
disciple shouldnt go through the dilemma of his suffering.
He must go through it. It is only that, even though he is
going through it, he should continue to maintain himself in
the condition of Satsang. The greatest mistake people make
is to abandon Satsang when they begin to experience its
“tooth.” No, even this crisis in relation to Satsang itself
must come. It comes in everyones case, now or later. And it
comes in an incredibly powerful and seductive form, usually
very soon after one begins to experience the Gurus
discipline. And it always involves the feeling that you
should abandon Satsang, abandon this mad Guru. The first
form of this crisis is always a personal conflict with this
work and this place. And if the disciple gets through that
one and stays, the next time it comes in the form of
self-doubt rather than Guru-doubt: “Its not working for me.
This sadhana is not possible in my case. Im damned. Im too
crazy. Im not ready for it.” But if the disciple gets beyond
these two times, from then on, for the most part, he deals
with all such phenomena as qualities of his hidden strategy,
this avoidance of relationship, the drama of
Narcissus.

When the disciple
becomes capable of enduring this repetitive crisis, when he
is able to live it as sadhana, as the very spiritual
process, then the intelligence of Satsang becomes intensity,
and insight becomes possible. But if real understanding is
to arise, the condition of Satsang must not be abandoned.
Narcissus endlessly abandons Satsang. That is his business,
his role in life. That is what the ordinary man is up to. He
is always abandoning the condition of
relationship.

Many so-called
spiritual seekers are just Narcissus in drag. They dont have
enough gut for spiritual life. They are not interested in
the demand that is the Guru. They are dogs coming for a
bone. Such dogs only come to the master for a bone. A dog
whose mind is set on the bone his master possesses will do
any ridiculous thing to acquire it. He rolls on the ground
and he whines, he barks and jumps through hoops. He does
whatever he must, until his master gives him the bone. And
then he runs away with the bone. He wants to see nobody. The
dog doesnt want anybody around him when he is chewing his
bone. He doesnt want to be touched. He doesnt want to be
approached. He makes a vital circle around himself, and he
just works on his bone. And if it is a good, big bone, so
that he cant do it all in one sitting, he usually hides it
somewhere, to protect it, after he has finished his chew.
And he doesnt go back to his master again until hes out of
bone. He does not go to his master in order to be with him,
to delight in him, to be mastered by him. He only goes for
another bone. Such is the ordinary spiritual seeker. “Give
me initiation into your yoga. Give me the mantra. Give me
the breathing exercise. Teach me the kriya yoga. Give me
Shaktipat. Give me the Divine Vision.” He always asks for
the bone! And should he in fact be granted one of those
things (any one of the traditional forms of initiation will
do-mantras, shaktis, beliefs, whatever), the guy goes. He
leaves to play his game with that technique or consolation.
He consumes it in solitude. He doesnt want to be touched. He
doesnt want to be interrupted. He doesnt want to be reminded
of what is outside, in relationship. But the Master waits
for his true disciple to come and submit to him. Satsang is
the relationship between the disciple and the Guru, not
between the disciple and his “bone.”

The relationship to
the Guru is Satsang. That is the discovery. That is the
process. That is the secret of the Siddhas. That
relationship is the yoga. It is the universal process. It is
the single means. It is very Truth. Everything else, all
bone chewing, is only a ritual re-enactment of the process
that arises spontaneously and alive in relation to the Guru.
At best it is a ritual re-enactment. Therefore, spiritual
life is not the activity of spiritual seekers. It is the
activity of those who discover their spiritual search is
false, fruitless, founded in dilemma, a manifestation of the
same suffering that all other men are suffering. Spiritual
life begins when the spiritual search is abandoned and
Satsang is begun. And Satsang is a difficult condition, a
spiritual discipline that must be lived from day to day.
Anyone can spend an hour at home every day reciting a mantra
or doing a concentration exercise. Anyone can do ritual
repetition of technique from day to day. In that case,
nothing is required beyond your own willingness to conform
to a certain pattern. But the relationship that is Satsang
is a living condition. It creates conditions that awaken the
functions you always prevent. It demands relationship, it
demands fulfillment. So it is difficult, and it does not
fulfill a mans search. It continually turns him from his
search into relationship.

When a man or woman
lives that condition, that relationship, when he actually
lives Satsang it becomes enjoyment, it becomes easy,
spontaneous. But as long as he resists that condition, the
Gurus company and its implicit demand will make him darker,
heavier, more obsessed with self-enclosure and the
strategies of Narcissus. It is said in the traditional
Scriptures that, for one who is prepared, the Force, the
Shakti that is Reality of Truth itself, will turn him into
the Divine. But for one who is not prepared, that same Force
will drive him into hell. Those who are not ready to live
the condition of Satsang, but who somehow come into the
company of those who do live in it, tend to become obsessed,
angry. Their separativeness becomes dramatized, their narrow
mood becomes absolute. Such people always find a way to
eliminate themselves from the company and the conditions of
Satsang. Because Narcissus is unwilling to meet the
conditions. He is unwilling to live relationship as the
condition, the very nature of conscious existence. He
resists the form and condition of life. He contracts from it
into the reflecting medium of his own functions. If the
Force that emanates from Satsang enters his obsessive
enclosure, its intensity aggravates him, so that he runs
farther into the wilderness. But if he begins to see his own
activity, his own obsession, his own contraction, and turns
into Satsang, he becomes full of humor, easy. He becomes an
effortless man, full of spiritual experiences, unconcerned
about spiritual experiences. The responsibility of those in
Satsang is to live Satsang as the condition of their lives
hour to hour, day to day, and to maintain that relationship
in very practical terms. They must live an appropriate life,
an ordinary pleasurable life.

Coming to the Guru
for techniques, methods and even experiences is a form of
self-defense. It is the defense of ones condition, ones
search, ones suffering. The seeker who comes to the Guru,
however holy or serious he may seem to be, comes to defend
himself, to be righteously served, to be satisfied. But
spiritual life is not the satisfaction of the search. I
offer no “bones,” no methods, no consolations, no beliefs,
no thing! And I will never give the seeker his bone. Those
who have come for bones have no business waiting, because it
is not going to happen. All of that has nothing whatever to
do with Truth. Its all a lot of bullshit! Thats all it is,
and I dont spend any time tolerating it. There is no yoga.
Your trouble is an illusion. Your search is a reaction to
your suffering. Your actual dilemma has barely been
conceived by you, barely experienced. You come to me for
another way to prevent consciousness of your suffering. You
come for distraction, a fascination, a charming vision. You
want to be consoled. But why do you want to be consoled?
What state are you in that you should want to be consoled by
me? You are suffering! Yes? Since you are only suffering,
why are you defending all of this nonsense? It is time to be
rid of all of that. It is utterly unnecessary. It can be
abandoned! All of that is what I want surrendered as gifts
around my feet. I want to see all the beards, all the hair,
all the mantras, all the clothing, all of the suffering, all
of the sorrows, all of the long faces, all of the yoga, all
of the kriya shakti, all of the visions, all of the beliefs,
all of the philosophies, all of the religion and
spirituality, all of your racial and personal history, I
want to see your birth and your death. I want all of it!
Such are the implications of Truth. But because men arrive
not simply suffering but to defend their search, they come
with conditions . How can I satisfy these holy demands? I do
not represent yoga. I do not represent jnana or Vedantic
Self-knowledge. I do not represent the “enlightenment” of
the Buddha. I do not adorn my body with symbols. I have no
symbolic significance whatsoever. These are all your own
images. Since you are only delighted by images, you will
always end up doing sadhana at your own feet!

What is appropriate
is not offense with me , but, finally, at long last, to be
offended with yourselves . All your lives you have been
angry with various people, dissatisfied with various people,
criticizing them. You have been critical of society, of life
and experience, of birth, of mortality, of politics. You
have been capable of anger, of fear, of doubt as reactions
to conditions of life. But it is time to turn all energy to
your own event.

The Guru does not
come to satisfy devotees or disciples. A satisfied disciple
is still the one he was. The Guru is only interested in the
utter, radical dissolution of that whole limitation that
appears as his disciple. He is not here to satisfy that
limitation, to make it feel comfortable. He is here to
return men to their own experience, their always present,
chronic experience, their dilemma, their unconsciousness. He
is here to return men to that, not to prevent them from
seeing it, not to keep them obsessively involved with
symbols or yogic stimulations of light, of sound, or some
complex vision of God, some image of Reality, so they will
never experience and recognize their own state. The Guru
moves by non-support. He undermines the disciple. He skins
him! He does not torture him for fun, but he undermines that
process which is his suffering.

The Guru assumes
that suffering is what brings people to Satsang. But people
in this time and place tend to assume it is their search
that has brought them to the Guru. Arriving at the Gurus
feet is a form of success for the seeker. But when such a
devotee begins to turn from the illusions of his search and
the demands for the satisfaction of its goals to the sense
of his actual condition, his suffering, his dilemma, then
Satsang has truly begun. Until then, the pretended devotee
sits, waiting for satisfaction. He hears what is being said.
The suggestion of real spiritual life or conscious life is
there, but he supposes that somehow the search to which he
has already attached himself is going to be
satisfied.

The game of seekers
is ended, from my point of view. I am no longer entertaining
that suffering. I am no longer concerned for ordinary life
in the sense of this obstructed stupidity, this fascination,
this search. It doesnt interest me. If you have become
sensitive to your suffering, your dis-ease, then Satsang is
available to you. Only as such is it usable to you. Your
sensitivity to your suffering will give you the strength to
endure the periods of self-criticism, of negativity, of
crisis, because you will be very willing to go through them.
Then such episodes will become interesting to you, because
you wont care about the things that are threatened or
undermined by the crisis of consciousness. But if you are
attached to your search, you will be unable to endure the
crisis of your own transformation. Transformation will
threaten the very thing you came to defend. In fact there is
no “sadhana,” no spiritual practice in the sense of
something you can do to be “saved,” to attain the goals of
seeking. Sadhana in that sense is not appropriate. But what
in fact is appropriate is always appropriate.

The force of
Satsang, the subtle and concrete demands of Satsang, should
awaken sensitivity to what is appropriate. Just as the
functions of our Ashram depend on appropriate action, all of
life depends on it. In every place or condition there is a
functional appropriateness that must be understood.
Everywhere in life, what is appropriate must come alive as
action. There are no “reasons” to come to Satsang, and there
are no “reasons” to do what is appropriate. There are no
“reasons” to visit ones parents. Just so, there are no
“reasons” to visit the Guru. There are no “reasons” to do
what is appropriate in life. What is appropriate is simply
obvious, and it is the necessary form of action. The
appropriate movement of a planet is its proper circuit
around the sun, not its eccentricity. What is appropriate is
functional living. It is not done for the purpose of
realization, nor does it produce Truth as a result. It is
simply appropriate. It is natural, it is spontaneous, it is
intelligent.

The Guru always
expects what is appropriate to be manifested by his
disciple. So he doesnt always or even frequently tell his
disciple what to do. He lives Truth to his disciple, and
looks to his disciple for appropriate action as a sign of
his understanding. The actions of the disciple are a very
simple indicator of his preparation, the condition of his
life in Satsang. If he does what is appropriate, his Guru
enjoys him. If he does not, he will quickly feel abandoned.
He will feel separated from his Guru, not necessarily
because of some violent attitude or condition his Guru has
put on him, but, more often, it is a subtle sensation
created by his own inappropriate action, his nonfunctional
life, his eccentricity. It is not the overt punishment of
the Guru, or his demands, or his formulas for living that
bring about the appropriate activity in the disciple. It is
the disciples awareness of his real orientation, his
consciousness of Satsang, his relation to the “sun,” and
then to the other “planets,” to all beings, to all of life.
When the disciple becomes oriented, functional, when his
movement is appropriate, the “sun,” the light of the Guru,
shines on him. If he is eccentric, he keeps moving in and
out of phase with the light. His own discomfort communicates
itself to him as his Gurus displeasure.

What is always
appropriate is understanding and the spontaneous surrender
of seeking. What is always inappropriate is the search and
its defense. The life of seeking is founded in prior
dilemma, and it does not work. The search does not obtain
true spiritual realization, and it does not permit
appropriate functional life. The seeker is not a functional
being. He is eccentric. He is elsewhere. He is involved in
all kinds of peculiar artifices, attachments, symbols, both
internal and external. He doesnt “work.” He has no capacity
for relationship, for simplicity. There is no love, no
functional light. The force of conscious life, of bliss,
does not move as him. He is always a little screwed up,
always somehow unhappy. He is a profound devotee of the man
of understanding today, but tomorrow he is someone elses
yogi, or he has become “already” realized! He comes and he
goes. He is in and out of opposing moods. He is always
wondering whether this Satsang is the Truth, whether
Franklin is enlightened. But in fact the drama and the
limitations are his own, and when he becomes sensitive to
that, his position in Satsang is secured. Then Satsang is no
longer threatened, and he will turn from childish games in
relationship to his Guru to the penetration of his own
suffering, his dilemma, his contraction, his separation, his
arrogance.

DEVOTEE: How can one
consciously overcome the resistance if, when he becomes
aware of resistance through understanding, the appropriate
behavior doesnt come?

FRANKLIN:
Understanding is not itself a method for correcting
behavior. You have only seen a little bit. You have seen
enough of your game to resist it only. Therefore, you want
to resist it, you want some means to intensify your
resistance so that it can become perfect and press the bad
behavior out of life. But real understanding, true insight,
is not just to observe some negative pattern, acknowledge it
to be negative, and then resist it. It is truly to “see” or
comprehend that pattern as the avoidance of relationship. It
is not to sit around analyzing and observing your craziness.
It is to see your craziness as the avoidance of
relationship. It is to turn into relationship. If there is
not this comprehension followed by turning from the
perceived pattern into the condition of relationship, there
is no understanding. Where genuine insight exists,
relationship is enjoyed, not concentration on negative
behavior or concepts. And where relationship is enjoyed, all
forms of contraction become obsolete through non-support.
But when you only see a little bit, you only see the
contraction itself. Through self-analysis, a little
self-observation, whatever, you only see the negative
symptom. And you acquire preferences. You “prefer” to be a
little more spiritual, to be free of certain kinds of
compulsive behavior. This is the traditional state of the
spiritual seeker. His attempts to correct himself are simply
another form of unintelligence. His “preferences” have no
intensity. He is still mediocre. His “spiritual life” is
still more of the same.

When a man has
resorted to Satsang and has “seen” his activity, when he
truly comprehends the process of his life as the avoidance
of relationship, he is turned into relationship itself, the
condition of Satsang. He is no longer concerned with
negative behavior and the stream of desires or preferences.
He is only in relationship. He is blissful. He is happy. He
is already free. He is straight! He is no longer
entertaining the problem of his obsessive behavior, because
its foundation, its structure, its motivation is not being
lived. And so, simply as a secondary affair, he notices the
obsessive behavior in his life to be disappearing, becoming
weak, less obsessive. His chronic obsessions, his habitual
life-obsessions, on the one hand come upon him less and less
frequently, and, on the other hand, when they do come upon
him, he re-cognizes them. He only enjoys prior relationship
because he sees these obsessions as the avoidance of
relationship.

Relationship is the
prior condition. The avoidance of relationship is secondary,
a re-action to the prior and always present condition of
relationship. Therefore, one who understands simply turns
from the activity of avoidance to the condition of
relationship. He does not willfully turn from the avoidance
of relationship or its manifest patterns of behavior. He
comprehends his usual activity, and in this comprehension
the prior condition of relationship stands out as his true
and present condition. He simply and spontaneously falls
into it. He falls into Satsang and its current of bliss.
When insight into his compulsive pattern reveals what his
ordinary activity always prevents, he falls into that-the
condition of relationship, the true, given and prior form,
Satsang. And when he falls into relationship from his
contracted state, there is the sense of release, of freedom,
purity, of clarity and real enjoyment. Then obsessive mental
and psycho-physical forces are dissolved.

In the process of
understanding, the contraction is undermined, not resisted
and overwhelmed. It is obviated from the point of view of
intelligence, not resisted, suppressed or escaped from the
point of view of the search. Therefore, in all cases it is a
matter of Satsang, living the relationship to the Guru, his
teaching, and his natural, always appropriate discipline. It
is never a matter of analytical concern for behavior, for
life-patterns. That is the search. That is the obsession.
That is the self-analysis game of “finding yourself out,” in
which you spend part of the day analyzing your craziness,
and you spend the rest of the day dramatizing it.

Most men are not
prepared at the moment for what we could call genuine
“spiritual” concern. But the origins of what is truly
spiritual are not as profound as all that. The condition of
human dilemma is practical and life-visible. Men are
possessed by patterns of irresponsibility and
self-indulgence. It is not some profound technique or some
deep psychic meditation that they need to perfect at this
moment. A revolution in the life-pattern is required in
simple, practical terms. The beginnings do not involve
trampling ones sexual obsessions with some fantastic
self-analysis, deep insight into the past, or heroic
smacking of the flesh. No, it is only to live in Satsang, to
live the condition of Satsang, and simply to do what is
appropriate, according to the Gurus measured instruction.
Enjoy the condition of Satsang with open intensity, and you
simply wont be obsessed anymore! It is not a matter of doing
anything about the obsessions. It is doing something about
the basic life-pattern in practical terms. Then the minor
notes of obsession are swallowed in the greater form. But
this becomes really possible only when Satsang has begun,
when Satsang is enjoyed.

When Satsang has
turned a man or woman on, and he is alive with it,
expectant, pregnant with it, full of that condition, that
relatedness, that openness, that profound enjoyment, then he
can do what is appropriate in life. That is why I present
real, practical conditions to those who want to embrace this
Satsang: Get a job, get rid of drugs, get into a natural,
moderate pattern of diet. Such conditions seem easy enough,
and yet there is something for everybody in the conditions
of my Ashram. Something here touches every individuals key
obsession in some form. Therefore, the conditions seem
impossible to those who are not ready for Satsang at all,
but they seem somehow possible to those in whom Satsang is
beginning. My conditions are not some massive thing. I do
not ask you to become a saint before you come to me. Mine
are simple, natural, ordinary requirements, but they are
sufficient to turn away those who are not ready for Satsang,
while they attract those for whom Satsang can
live.

Satsang is humor,
delight. There is only enjoyment. Truly. There isnt this
crazy asylum. There is only enjoyment. Everything is a form
of bliss. Consciousness is a ride. There is no dilemma. And
those who truly live Satsang are living no-dilemma. They may
appear to be going through various kinds of practical
life-transformation, but this transformation involves no
dilemma. It is Satsang. My disciples are not even concerned
anymore whether they will “attain” the famous states or not.
What difference does it make if you go through some
fantastic psychic revolution in which all the time you are
looking at a blue image with three curves around the
outside? What difference does it make if, no matter where
you go, you see this thing, and it is blue, and it has three
circular shapes here, and it shows a sort of brilliant knob
in the center? “Ive attained this after two thousand
lifetimes.” That is only the dog costume! For those who
truly live Satsang, Satsang is sufficient. Satsang is the
discovery, Satsang is the realization. Satsang is
understanding. It is meditation, it is Truth, it is
enjoyment, it is humor. It is the principle of life! It
doesnt require your strategy, your ordinary strategy of
separation. Neither does it support your dilemma and
seeking. Satsang is only Force, Intensity. It is One! The
absolute vision is communicated in Satsang all the time!
Satsang itself is the absolute vision. It is above your
heads! Just sit up a little straighter!

What more can I tell
you? I dont know. I cant make it any plainer. My speech is
over. I cant convince you. Send in the next group! We were
originally going to open this place as a restaurant. Give
the public what it wants. On tonights menu we have choice
Medjool dates!


Method of Siddhas Table of
Contents

Invocation
(Narayana Sooktam)

Part One:

Preface:
The Method of the Siddhas
:

1. Understanding

2. The
Avon Lady

3. Money,
Food, and Sex

4. Vital
Shock

5. Walking
the Dog

6. The
Gorilla Sermon

7. Relationship
and Association

8. Meditation
and Satsang

9. One-Pointedness

10. The
Path of the Great Form

11. Phases

12. No
One Survives Beyond That Moment

Part Two:

The
Gospel of the Siddhas