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 6

The Gorilla Sermon

DEVOTEE: Can drugs be used to expand
the mind?

FRANKLIN: What is this mind you are
talking about?

DEVOTEE: I mean the simple act of
life.

FRANKLIN: How can you get closer to
that by expanding?

DEVOTEE: Can the simple act of life
create death?

FRANKLIN: What arises falls, what
appears disappears, what expands contracts. Every action has
an equal and opposite reaction. Neither the expansion nor
the contraction, neither the action nor the reaction is
Truth. It is simply expansion, contraction, action,
reaction. There is the dream, and there is sleep.

The “expansion of consciousness” is
not Truth. It is the stimulation of perception. Why must you
seek Truth by this expansion? The reason you must pursue the
Truth with it is because you are suffering. You are already
suffering, whether you expand your mind or not. Even if you
succeed in expanding your mind, you suffer. The one who
feels his mind expand is the same one who feels his mind is
not expanding or even contracting. He is a contraction, a
dilemma, a sense of separate existence. That is the
motivation to this search. The sense of contraction is the
motivation to expand the mind. Simply to experience is to
expand the mind. It increases the objects of consciousness.
But all of those objects of consciousness, high or low,
beautiful or not, imply the same status in consciousness,
which is the separate self sense.

If you see one thing, a red balloon,
“I” am seeing this red balloon. If you see everything, “I”
am seeing it. “I” am seeing the seventh heaven. “I” am
seeing dog shit on the street. It is always the same. This
contraction is motivating the search. The separate self
sense is its form. Understand this. That understanding is
called Truth. Nirvana, God-realization.

Truth has nothing whatever to do
with expanding the mind or not expanding the mind. Truth is
not a form of experience. The pursuit of mind expansion is a
form of the search, dependent on separation, motivated by
this contraction. And successful expansion does nothing
whatever to the motivating condition itself. This separate
one only acquires various objects for itself, thus creating
a feeling of security, an illusion of survival. But it
cannot survive, it has no independent and formal
existence.

“I” is felt as a limited capsule of
energy, surrounded by mystery. It is like a time bomb. It
has a certain amount of time until it terminates. If you
experience a lot with it, it burns out quick. If you throw
it off a cliff, it smashes. “I” assumes itself to be this
limited little thing under the conditions of life. And we
manipulate it from the point of view of whatever strategy we
happen to choose. But always this original assumption is our
suffering, our limitation.

It is really a simple matter. The
usual man thinks: “This body and its psyche are dying. This
world is dying. Everyone is suffering, everyone is seeking.
There is mortality, there is frustration and limitation.”
But none of that is Truth. Those interpretations are not
Truth. The world itself is not Truth, nor life, nor psyche
and body, nor death, nor experience. No event is itself
Truth. All that arises is an appearance to consciousness, a
modification of the conscious force that is always already
the case. All of this is a dream, if you like. It is an
appearance in consciousness. Truth is very consciousness
itself. Truth is to all of this what the waking state is to
the dreaming state. If you awaken, you don’t have to do
anything about the condition you may have suffered or
enjoyed in the dream state. What happened within the dream
is suddenly not your present condition. It is of no
consequence any longer, once you are awake. If you persist
in dreaming, and your point of view remains that of the
dreamer and his role within the dream, then your possible
actions are numberless. But none of them will “work.” They
will simply occupy you in the dream. They will modify the
dream state, but no action in the dream is the equivalent of
waking. There are simply forms of fascination, of
occupation, of seeking, until you awaken. Nirvana, Reality,
the Siddhas, the Masters, Truth, all of that is simply
waking, no-illusion. It is not a condition within this
appearance. It has nothing whatever to do with the “mind,”
regardless of whether it is expanded or
contracted.

Perception is simply what it
obviously is. There is no reason for any perception to
change in order for Truth to appear as a consequence. The
dream doesn’t have to be changed in any way for the waking
man to feel that he is awake. Nothing has to happen to the
dream. Only waking is necessary. To one who is awake, the
dream is obvious. There is no illusion, no suffering, no
implication, regardless of what appeared in the dream. A
blue god, a dirty old drunk, the gorilla of death, it makes
no difference. It makes a difference within the
circumstances of the dream, to those who are dreaming. But
to the man who is awake, it no longer makes any difference.
Perception, waking consciousness, is obvious if you are
truly awake. If you are asleep, if you do not understand, if
consciousness evades you, there is nothing obvious about
this at all. Then life is a very serious predicament, very
serious. What do you have in such a case? “A few more years
and everything is dead.” It doesn’t make any difference what
the drama is, what you manage to get “on” during that
time.

There have been some who have been
wide awake while they appeared in the “dream.” Subtly, by
not supporting the dream, they awakened others. The
significance of the work of the man of understanding is not
in anything he does within the dream. He simply does not
support it. He does not live as it. He does not believe it.
He does not take it seriously. Apparently, he can feel and
act in any way he pleases. He persists in the common or
ordinary way. But he does not support the dream. He does not
live from its point of view. He does not live its structure
to others. He does not live this contraction to others, this
avoidance of relationship, this separate self sense. Simply
because he lives this way, others tend to become awake. But
while they are awakening, they persist in dreaming to
various degrees. Forms of the dream persist. The search
persists. Often, they get a little distance from it, it
seems to break up at times, seems to disappear. It becomes
vague, it becomes uninteresting, it becomes unserious, it
becomes serious again. They play.

You are just beginning to wake up.
Satsang is the dream wherein the man of understanding
appears. Now it is as if you are beginning to wake up in
your room. You are in bed, and it is morning. There are a
few things you begin to notice which indicate that you are
in another state. Those who are waking in Truth begin to
notice something. They begin to recognize the “signs.” They
begin to recognize the activity of dreaming. They begin to
sense something very odd about the man of understanding, the
Guru. Prior to their actual awakening, the Guru appears as
all kinds of things to them. He suggests all kinds of
fantastic things. All the things they can imagine while they
dream, everything unbelievable is what they think the Guru
is. He may appear to be extraordinary, a doer of famous
things. He may appear playfully as that. But he is simply
awake. Nothing is happening. Nothing has been accomplished.
All he has been is awake.

The Guru is like the sunlight in the
morning. He intensifies the light of morning until you
awaken. Until the light awakens a man, even the true light
of consciousness, he continues to dream, he tries to survive
within the dream, manipulates himself within the dream,
pursues all kinds of goals, searches, none of which awaken
him. All ordinary means only console a man and distract him
within the dream. The Guru, the one who would awaken you, is
not a person, he is not an individual within the dream. He
is your very consciousness. He is the Real, the Self, he is
the Light, he is the true waking state, the Heart, breaking
through the force of dreaming. So it is not that you are
some poor guy who needs some other poor guy to help him out.
It may appear that way within the dream, but essentially it
is your own nature appearing within the dream to awaken you.
The Guru is your awakening, and your always already
conscious state.

Even while dreaming, you may
experience suggestions of waking. You may become momentarily
aware of the body, momentarily aware of lying in bed. For a
moment, the images may stop. Just so, the Guru within the
world is truly your own real consciousness. The person of
the Guru in the world is like an image in a dream. But, in
fact, he is more like your own moments of wakening awareness
that move you into the waking state. He is not some
separateness, some individual. He is very consciousness, the
Real.

No images. Images, blackness,
brightness, all these things are appearances to
consciousness. They are objects. Nothing needs to happen to
them for consciousness itself to exist. Nothing needs to
happen within the dream to verify waking. Waking is its own
fullness. While awake, anything can appear. Waking is the
foundation of this world-appearance, it is its support. It
is its very nature. Real consciousness is not antagonistic
to this world or to any form within it. It is the Truth of
all appearance, disappearance or non-appearance. Even when
it is enjoyed, human life continues. Perhaps it is enjoyed
even more. It is used. It becomes functional to an
extraordinary degree.

The usual man barely functions at
all. A couple of good days a month. The rest of the time he
is healing or exploiting himself, he is trying to get
straight, he is trying to work, he is trying to get with it.
Every now and then a little clarity, where he just stands
up, walks across the room, opens the door, and goes outside.
The rest of the month, dreaming and thinking, when just to
walk across the room is part of an enormous search, an
unkind adventure, an approach to victory against odds. But
all he is doing is simple things, simple
functions.

One who understands, who is awake,
functions very well under the conditions that appear. Those
conditions may be forms of this waking world, or they can be
subtle forms, subtle worlds, any of the possible forms.
Under all conditions, understanding is appropriate. There is
no experience, no state that is itself identical to Truth.
Just so, the Truth is not different from any experience or
state. It is the Truth of all of that.

The Guru is a kind of irritation to
his friends. You cant sleep with a dog barking in your ear,
at least most people cant. There is some sort of noise to
which everyone is sensitive, and it will keep them awake.
The Guru is a constant wakening sound. He is always annoying
people with this demand to stay awake, to wake up. He
doesn’t seduce them within the dream. He doesn’t exploit
their seeking. He is always offending their search and their
preference for unconsciousness. He shows no interest in all
of that. He puts it down. He is always doing something prior
to the mind. He always acts to return you from the mind,
from fascination.

The Guru is not what the dreamer
thinks he is. The dreamer thinks the Guru must look certain
ways, say and do certain things, have certain magic powers,
produce certain magic effects. The dreamer associates all
kinds of glorious and magical things with the Guru. But the
Guru is always performing the awakening act, putting an end
to the dream. Therefore, he doesn’t satisfy the seeker.
Those that come to be satisfied are offended, they are not
satisfied. They feel empty, they don’t feel their questions
have been answered, they don’t feel they have been shown the
way. They came for some thing.

Within the dream, the dreamer is
always being satisfied by the Guru. He climbs up on the top
of the mountain, and the Guru is sitting in a cave. The Guru
hands him a little silver box. When he opens the box, there
is a blue diamond in it. He takes it out and swallows it.
Then his body explodes into a million suns, and he shoots
off into the universe! But the Guru does not function in
that way. He isn’t noticed by someone who is seeking for
such satisfaction, who is looking for the “signs” of the
Guru, who is “hunting” the Guru. The Guru doesn’t assume any
particular visibility that can be counted on. He is likely
to remain unnoticed. People are likely to be offended if
they don’t feel any force, any energy in the presence of one
who is supposed to be Guru. They tend not to notice or value
someone who is simply awake. They are looking for the guy
who has the blue and yellow light over his head. All of
this, until they become dissatisfied with the search. When
they stop being sensitive to their own search, they begin to
feel simply desperate. Then all that is left is this
contraction I have often described. When the search begins
to wind down, and a man begins to realize he is suffering,
then he becomes sensitive to the presence of one who is
awake. He becomes attentive to the subtle nature of one who
is awake.

 It is stated in the
traditional writings that, of all the things a man can do to
realize his freedom, the best thing he can do, the highest
thing he can do is spend his time in the company of one who
is awake. That is Satsang, living in relationship to the
Guru and the company of his friends. All other activities
are secondary. And Satsang is not a method, not an exercise
or meditative technique a man applies to himself. It is
simply the natural and appropriate condition. It is Reality.
It is itself Truth or enlightenment. There are no other
means given to disciples.

There is nothing that a man can do
to save himself, to become enlightened, to become realized.
Nothing whatsoever. If there were something, I would tell
you, but there is nothing. This is because a man always
approaches the Truth from the point of view of the search.
He seeks the Truth. But the search is itself a reaction to
the dilemma, an expression of this separation, this
avoidance of relationship. So none of this seeking, nothing
he can do becomes or attains the Truth.

All the means of transformation
belong to the Truth itself, to the Guru, the Heart.
Therefore, Satsang is itself the only sadhana, the only true
spiritual practice. Living, working, sitting with the Guru
is sadhana. It is meditation. It is realization.

To enjoy Truth is simply to be
awake. Someone asked Gautama Buddha, “What is the difference
between you and other men?” and he said, “I am awake.” I
have often used the contrast between the waking and dreaming
state to symbolize the difference between radical
understanding and all the forms of seeking. All attainments,
all forms of cognition, all forms of mind, however sublime,
belong within the “dream.” When extraordinary and even
miraculous conditions are actually enjoyed or experienced,
they reveal themselves to be essentially of the same nature
as the ordinary experience of suffering that provoked the
search to begin with. In my own case, there is no
consolation in samadhis or trance states, no consolation in
visions, no consolation in going to other worlds, no
consolation in any realization that could be attained. At
last, even the subtle force of re-cognition itself
dissolves, that whole process which I have described as
enquiry in the form “Avoiding Relationship?” comes to an end
in Truth itself. Even its spontaneous form, its true form,
its utterly useful and intelligent form, dissolves in its
own enjoyment. When understanding is perfect, it becomes
obvious that all that has occurred, that has ever occurred,
has been a modification of your own consciousness. This
whole thing that has been upsetting you, all this movement,
all this seeking, all this attainment, this whole
revolutionary path of spiritual life has been a modification
of your own state. Even this attainment, this knowledge,
this jnana is a modification of your own state. There is a
conscious instant in which it becomes obvious that this is
so. And that is, if we can still apply any name or
significance to it whatsoever, radical understanding. It is
absolutely nothing.

But the yogi, whose spiritual
principle is the search, is involved in fantastic dramas of
experience. He has all kinds of things to do to himself,
with himself, and around himself, with his body and mind,
with all his ornaments, his beads and suffering, his
extremes of fasting and limited feeding, concentration and
breathing, mantras, the whole endless number of reading,
studying, thinking and motivated meditating, of controlling
time, life, visions and lights and sounds. The yogi-ascetic
has a fantastic, a fantastically distracting, a fascinating
life! It is a great, great adventure. Even the jnani, the
philosophical ascetic, the man of Self-knowledge, is
absorbed in a “fascinating” life of silence, of peace, of
formless blissfulness, of waking sleep. He is absorbed in
his own phenomena. But for one who has understood, there is
no drama. He has nothing with which to fascinate people. No
sign, no act, no word, no costume can represent it. No
closing of the eyes, no blissful smiles, no shuddering, no
reports of visions, nothing is useful any longer to keep his
disciples interested from day to day. Nothing is happening
anymore. He has become an ordinary man. The only forceful
communication is that which he can no longer communicate by
any means , neither by purposive silence nor by
speech.

Truth does not specially appear
under the form of anything extraordinary or fascinating. It
is the most subtle communication, the most absolute
communication, the most obvious communication, and its only
condition is the obvious. The condition of relationship, the
condition of Satsang or relationship to Guru, even
relationship itself already exists as your condition. What
has to be added for that to take place? Nothing! Our true
condition is expressed in every ordinary or present
situation. All that is required is relationship itself,
Satsang itself, the condition that is always already the
case.

DEVOTEE: Will you say something more
about the state of turning around when we re-cognize our
consciousness? I think you once spoke about an intuitive
feeling of something prior to our state.

FRANKLIN: What is re-cognized is not
Reality. What is re-cognized is your activity. Pick up an
apple, then put it down. You can see yourself doing that.
The seeing doesn’t involve anything apparently
extraordinary. You can also “catch” yourself thinking
certain thoughts. The re-cognition of which I speak is that
kind of thing. It is to see yourself, but in the most
intelligent way, the most direct, the most all-inclusive
way.

Of course, people already,
intuitively, live in Reality, as the “Self,” as the “Heart,”
as “real consciousness.” They already do that. That is why
all of you can sit here in various limited conditions, but
none of you is screaming in fear. The implications of all
that is ordinarily being done in consciousness are not
presently suffered. It takes some profound event to awaken
the latent sense of fear. Understanding is very Reality,
what is always already the case, clarifying itself,
enforcing itself. Reality is the present impulse, it is
always the present movement, but, temporarily, it appears
under the form of the search, then of weariness from the
search, then of real insight, of understanding, of real
enquiry, until it appears under no form at all apart from
the simple spontaneous, obvious re-cognition of all that
arises. Where the present activity is re-cognized, where the
avoidance of relationship is known again, the natural or
ordinary state is already Reality.

It is not Reality that is being
cognized or found. It is separative activity that is being
found, re-cognized, known again. When present activity is
known again, then what it is always removing from
consciousness stands out. And in the perfect form of that
re-cognition everything is obvious. No dilemma. There is no
longer the sense of a separate one in trouble, suffering,
needing to survive, needing an attainment for its happiness.
There is no identification with subjectivity, either as
separate “I” or an ego, or as the whole display of internal
life. Then all that you had piddled around with for years,
thinking it to be your own consciousness, all of this
subjective mind, pattern of brain-waves, psycho-physical
drama of impulses and shapes, becomes obvious in Reality.
Then only the very force or conscious intensity that is
Reality stands out, utterly free of all that arises, and yet
not distinguishable over against any thing or state that
arises. Then consciousness is lifted out of that image of
barriers created by skull and skin. Psycho-physical
existence no longer serves to create the image of the
limited and necessary form of consciousness. As Ramana
Maharshi said, the body-idea is the root of suffering, the
I-am-the-body idea is the original limitation. This “idea”
disappears in one who understands. Where there is
understanding, the limited identification of consciousness,
as the separate body or separate self, dissolves
spontaneously, not as a result of anything being done to it,
but by virtue of the spontaneous, prior enjoyment of that in
which it arises.

The seeker is always trying to do
something to his separate self. First he is just exploiting
it, enjoying the strategies of life-games, until he begins
to break down a little bit, in despair of his ordinary
destiny. Then he begins to turn towards “spiritual” life, or
to some sort of remedy, but even then he is always trying to
do something to this separate and personal state, to get rid
of his suffering, to make his mind quiet, to get “one” with
something, to get free, to get out of this THING. That is
the point of view of the seeker. He is always only modifying
that original sensation, trying to get rid of it with deep
relaxing sighs, all the efforts of pleasure and
transcendence, but always he comes back to it again. Because
he is always working from the original point of view that is
his suffering. His dilemma is his self-image and the
separative principle of his action. The seeker only plays
with his original limitations, until the game begins to lose
its ability to distract and entertain him. Then the energy
he formerly had for seeking begins to dissipate, and he
falls into his actual state, which is suffering, this
separateness. Hopefully, at this point he also moves into
association with a man of understanding, a true Guru, and
begins the life of Satsang, of Truth. In such case the Truth
is lived to him, and he lives it as his condition.
Gradually, he becomes less and less involved with the
suffering and seeking images of himself. He becomes less
concerned with the usual process of his life. He is doing
less and less about it. He is trying less and less to get
free, to get realized, to get to God, liberation and
pleasant sensation. He is not trying to stop doing all of
that. It just begins to wear down, while he lives the
conditions given by his Guru. He simply notices it. He
ceases to be occupied with it, because the Truth is being
lived to him. It is being lived as him, by the grace of the
Guru. That enjoyment which does not support separation and
seeking is the ground of his true understanding. It replaces
the ordinary operating basis of his life. He simply forgets
his adventure of suffering, that’s all. Another intensity,
the Power of Satsang, distracts him until he realizes that
it is not truly outside of him. Therefore, Truth is not a
matter of doing something to this ego, this separate sense,
this identification with the body, or anything else. It is a
matter of living the Truth, and Truth obviates what is not
Truth.

At first, it is essentially the Guru
who lives the intensity and generates the conditions of
spiritual life in relationship to one who approaches him.
But, over time, these responsibilities are passed over to
anyone who becomes a genuine disciple. The intensity that is
Reality comes on the individual first as a sense of
presence, perhaps, or of subjective energies and sensations,
various “spiritual” experiences. But then the process begins
to assume the more genuine qualities of consciousness, the
intuition of Reality, the power of understanding. Finally,
present existence becomes both force and consciousness, a
single intensity, which is Reality.

One of the oddities of teaching in
this time and place is that people arrive already committed
to some form of madness. Because there has been so much of
the search, people don’t arrive simply suffering, knowing
full well they are only suffering, regardless of what kind
of a good time they had last weekend. They don’t come even
in this condition of mortal sensitivity. Now there is very
little of the simplicity that you read about in the Bible
and other Scriptures. This time and place is unlike the “old
days” in Israel or India. Now people come committed to the
search. They come to defend it, to make arguments about it,
to get angry about it, to feel displeased about the
criticism of it, to resist the Guru, to “hunt” the Guru, to
offend, fight and blame the Guru. There has been some
element of this always, but it is a peculiar quality of this
time and place that people come to defend their search. What
must be demanded of them is the understanding of their
search. Their search is always offended by the word and life
of the man of understanding.

DEVOTEE: What are we
seeking?

FRANKLIN: Listen. There is a
dilemma. Hm? Is there a dilemma? There is no dilemma? When
you walk out of the door of the Ashram, and the usual
activity resumes, there may seem to be a dilemma, but is
there a dilemma? There is no dilemma. There is only the
sensation, the appearance, the assumption of dilemma. If you
understand it, you understand in this moment that it has no
existence. It does not exist. In that case, the question
about how the dilemma comes about is unnecessary and itself
untrue, because, as soon as you look for the dilemma, it has
no substance. But some of us continue the assumption of
dilemma and suffering. And the assumption is your own
activity. At the same moment in which we assume there is
suffering, dilemma, that our search is appropriate, the
dilemma is not discoverable. In fact there is only “this,”
there is only the obvious, only the event itself, prior to
dilemma or “experience.”

The dilemma never arises. As soon as
you begin to feel it, if you examine it, you realize it has
not occurred. It has no substance. If it is something that
has no substance, no existence, how can we be in it? If you
understand, there is no dilemma. If you do not understand,
there appears to be a dilemma. But as soon as you ask
yourself about it, as soon as you enquire into it, as soon
as you examine it, you realize it does not exist. The seeker
goes on reinforcing his assumption, but that does not mean
the dilemma exists. If it existed, there would be something
we could do about it. It would be substantial, it would be
different from something else. It would have some kind of
cognizable shape, limitation, dimension, consequence. Then
ordinary “magic” and “yoga” would be appropriate, seeking
would be appropriate. But as soon as you examine it
directly, you cannot find it. You can only assume it, but
you cannot find it. Therefore, since it cannot be found,
since dilemma does not exist, the search is not appropriate.
The search is only what we do when we assume the dilemma to
be the case. As soon as you understand the assumption, the
search falls away.

DEVOTEE: I’ve found that the dilemma
often manifests in a number of different sensations. The
external level that creates them is not real. But the
reaction feels real. Would you explain this?

FRANKLIN: Why do you assume that
your internal reaction is more real than the external forces
to which you react? What you are saying is that your
assumption of dilemma or suffering is real in any case, even
if external or conditional circumstances do not justify it!
This assumption you want to make about your own contraction
is the assumption that I have been talking about. It is your
assumption, isn’t it?

DEVOTEE: Well yes, the assumption is
a mental thing, but the sensation is something
else.

FRANKLIN: On the mental level there
is an assumption, but can you distinguish it radically from
what you call the “sensation”? It is all one process, and
that whole process is what I mean by the assumption. If you
put your hand in a fire, and then draw it away in reaction
to the heat, haven’t you assumed it to be hot? Haven’t you
acted as if it were hot? You may think about it afterwards,
and say it was hot, but whether you think about it or not in
that instant in the fire, there is this response, this
reaction. Thoughts are of the same nature as pain, or any
other reaction. All personal events are forms of
contraction. They all have the same quality, the same
structure.

Withdrawing of your hand because the
fire is hot is of the same nature as thinking that the fire
is hot before or after you touch it. It is just as much an
“assumption” in other words. To assume something is to
suppose, act or react as if it were so. It doesn’t require
thinking. Thinking is not the only form of assumption, of
supposing. We suppose on all kinds of levels. Our
affirmations about things are not simply mental. There are
mental assumptions, there are physical ones, there are vital
ones, there are mechanical ones, subconscious and
unconscious. The mental or the conceptual assumption is one
form of it, but there are many forms. And the mental doesn’t
exist in isolation.

Would you please clarify what you
mean by “dilemma”?

FRANKLIN: We have been speaking
about it in the same sense that it was used in The Knee of
Listening . All forms of seeking, all pursuit, all searches
for the goal, all yoga, all spiritual processes that pursue
an attainment of some sort are responses to a felt dilemma,
however we may categorize it, however it may appear at any
moment. The dictionary definition of dilemma is “two
assumptions,” an impasse, a predicament, a living state or
condition of contradiction.

The root of the search is something
prior to the seeking itself. The seeking does nothing to its
own motivation. The seeking simply fulfills its particular
desire. Its function is not to modify its own motivation,
its source, its root, the dilemma itself. A search can never
exceed its own motivation, its fundamental assumption, which
is dilemma. Therefore, we have spoken of spiritual life in
terms of the re-cognition or knowing again of motivating
dilemma or suffering rather than the pursuit of attainments.
We have talked about spiritual life or real life, conscious
life, as the spontaneous re-cognition, the radical
understanding of this motivation, this suffering that is
prior to our seeking. Traditionally, spiritual life has been
oriented to the search and to the realization of the goals
of seeking.

DEVOTEE: When you speak of
“relationship,” do you mean relationship to oneself or to
another?

FRANKLIN: All forms of it.
Relationship itself, as the essential condition. What we
have called dilemma here is this sensation, this motivating
sense, this assumption, this feeling of contradiction, this
experience which implies and reflects something that has
already occurred, which is the avoidance of relationship,
this contraction, this separation. The avoidance of
relationship is that root-activity that has always already
taken place, prior to the search. And we feel it as the
dilemma, this subtle sensation, a knot in the stomach, the
drive, the movement, the motivation that creates and
necessitates our seeking. Where the avoidance of
relationship has not occurred, where there is only
relationship, there aren’t any of these knots, these
motivating reactions.

Apart from understanding, it is
certainly true, we do experience and react to the knots of
contradiction. The “assumed” forms of suffering are
experienced, they are appearances, they are conditions in
which we must somehow live and survive. If you have some
sort of subtle aggravation, fear, anxiety, anger, you feel
the knots here and there. And you go about your search on
that basis. You seek to be free of the sensation of the
knots. But in spite of all the things that you do, nothing
is done to the original state to which you are always
responding. As a result, you begin to assume more and more
that this state you feel you are in is actual, that it is
your real condition. You become more and more convinced that
your search is appropriate. And so you become less and less
intelligent about the present motivation of your life. You
become more and more involved in this pattern of always
doing something about it. You always and only react to the
dilemma as if it were your fundamental condition. The great
seekers are those who make the most dramatic attempts to “do
something about it,” perfectly, absolutely.

Now all the forms of seeking that
take the dilemma seriously, and “assume” it as the essential
fact of life, are of the same nature. This prior
contradiction is what they assume, this avoidance of
relationship. The dilemma, the “knot” is the foundation of
the search. It is the actual “Lord” of your yoga. Dilemma is
the yogi! Simply to do some mentalizing, some
philosophizing, some relaxing yoga, doesn’t do anything to
all of that. Only understanding obviates the search and its
root. Understanding is consciousness, the activity of
consciousness, the life of consciousness, the force of
consciousness, living, awakening, existing, prior to this
assumption of dilemma. The only thing already free of the
dilemma in consciousness is that which is very consciousness
itself.

The whole reaction to subtle
aggravation has shown itself to be fruitless. When it has
been followed to its end, when you have taken the whole
course and gotten all the lessons, when you have done all
the usual meditations and have gone through all the
experiences, when you have read all the books, this dilemma
is still it. At the very best, the search itself begins to
break down. Then, gradually, the dilemma ceases to be
reinforced by any secondary activity. Then the force of
life’s awareness falls into this dilemma, it becomes only
this, it is no longer doing anything about this, nothing. It
is not even trying to analyze the dilemma, so that it will
come to an end. No thing is being done. Consciousness, for
the time being, becomes identical to dilemma. When the
search falls away in natural frustration, consciousness
becomes this dilemma. In other words, it is doing nothing
else, nothing apart from this. This is the profound stage of
spiritual practice when, while holding on to the teaching,
or to the Guru himself, the crisis of consciousness is
endured. Then there is the re-cognition of the dilemma, and
only consciousness, or that very Reality which appears
otherwise isolated as consciousness, stands out.

The dilemma, like the search, is
ultimately re-cognized to be your own activity, your always
present, chronic activity. It is the structure and
motivation of the usual drama of every life. When there is
that re-cognition, there is understanding. Prior to that
radical crisis, all the things that you may consider to be
understanding are only secondary approaches, secondary
experiences, in which the dilemma has already been
assumed.

DEVOTEE: How does this relate to the
different levels of consciousness?

FRANKLIN: There are no levels.
Temporarily, we consider there to be all of these structures
within our being. We assume there to be barriers,
separations, forms that we are, forms that we are not,
activities that are ours, activities that are not ours,
separate functions in our selves like boxes and drawers,
functions here, functions here, functions here, different
pieces of ourselves. But there is only one, single intensity
that is. It is our nature. It is all things. There is only
this intensity. It has no form, no division, no separation,
no me, no this, no that, no inside, no outside. No
suggestion of division arises in real consciousness, even
where all worlds appear. Therefore, understanding is an
absolute, radical event. It is not some remedial event, some
cure. It is not identical to some thought or cognition, some
feeling, some symbol, some vision, some suggestion, some
belief, some sensation. Those are all forms of experience
and, therefore, they are secondary. They are all forms of
the dilemma.

How could a person seriously exist
for one moment consciously thinking that he has a thought
level, and a feeling level, a this level and a that level,
all kinds of separate “bodies,” functions and the rest? How
could you exist for one moment really considering that to be
your present and ongoing condition? You would go insane!
Indeed, such a picture of life is insanity. In such a case,
you are already shattered. Then you are imagining yourself
to be a whole bunch of little things with no fundamental
existence, no functional or prior Self-nature, no force. But
in fact you do not assume that. You do not fundamentally
assume there are these levels, pieces. All of that is only
many words, but the mind is one. Every living being
intuitively assumes only his real nature, the power of
Reality. Therefore, we are able to witness the massive
complexity of ordinary life, but, ordinarily, we remain
relatively calm and capable of functioning. This is not
because we are particularly wise, but because we do not
really live as if division, multiplicity and death were
already our condition. Fundamentally, already, this unity,
this singleness, this force, this intensity, this
consciousness, this Reality that is our nature is also our
present enjoyment. This is so at the rudimentary level of
primitive intuition, and it must be so if functional life is
to continue.

If we did begin seriously to assume
separateness, multiplicity, and division in consciousness,
we would go insane. Indeed, that assumption has taken place
in rudimentary, functional life in those whom we call
insane. They have become relatively incapable of intuiting
their own nature. The ordinary man has just become incapable
of conceptualizing it, of experiencing and generating life
consciously from that point of view. But, intuitively, the
same man remains always and already in the force of his true
nature. He assumes, most fundamentally, this simplicity,
this intensity, this singleness, this non-separation. One
whom we might call an enlightened man, a realized man, is
one who not only intuitively assumes the condition of
Reality, but who lives it consciously. He lives without any
doubt whatsoever regarding this ultimate simplicity, the
obviousness of moment to moment existence.

Until it is lived consciously, our
ordinary state appears as a mystery, a subtle dilemma, and a
motivated search. Intuitively, every being always, already
lives as the Self, the Heart, the force of Reality, but, in
the functions of ordinary consciousness, there is the
appearance of particularity, of multiplicity, of separation.
All of this appears to run counter to our intuitive
assumption. The appearance, the quality of rising
experience, tends to inform our intuition. This
“information” tends to become our assumed condition. And
this assumption corrupts and ultimately superimposes itself
on the force of intuition. It does so by reinforcing the
process of identification or “ego” (the stream of
self-cognition), differentiation or mind (the stream of
thoughts), and desire (the stream of motivations, the
endless movement toward contact, connection, union, and
temporary loss of the sense of separate
existence).

The ordinary man, the “sane” man,
passes into the force of his own intuited nature during
sleep. But during the time of waking, and even in dreams, he
carries on his search, this movement within the assumed
dilemma of experience. Such is the pattern of his life,
until there is radical re-cognition or knowing again of his
essential activity. Whenever that re-cognition takes place,
he not only intuits his own nature in the subtle depths, but
it becomes obvious in every condition of conscious life that
there is, in reality, no separation, no actual identity with
the states of birth and death. There is not, in that moment,
even the slightest impulse to believe the implications of
ordinary experience. The force of the Self, of the Heart,
overwhelms the qualities of experience and consumes them.
The Self or unqualified Reality is the foundation of all
experience. What the ordinary sane man intuits without
consciousness is already his nature, it is already Reality.
But in the man of understanding, it is obvious, it is
apparent, it is conscious. For him it is always, only, and
already obvious, and he need not go through any
sophisticated mental operations for it to be so. It depends
on nothing. It is just as obvious as ordinary perception is
to the usual man.

When you are dreaming, you take the
dream very seriously. You assume your role within it, your
drama within it. You respond to the condition that seems to
be so, whatever the particular circumstances of the dream.
If the gorilla is chasing you up the beach, you feel all the
threat. All the emotions become involved, all of your
strategies of survival, or non-survival, become involved. If
it is a sweet, enjoyable, astral sort of dream, with all
kinds of friends and voices and colors and movements, you
assume that to be so. You float around in it. You take it
seriously. You assume it to be so. You assume it because you
have no other point of view from which to enjoy or suffer
the dream except that of the dreamer. But when you wake up
in the morning, the gorilla that was just about to bite off
your head loses all significance. All of the implications of
that are already undone in one who is awake. It no longer
has any real significance, it no longer has any implication
for life. It no longer is a genuine threat to life. It no
longer is anything except that appearance. And the only
difference is that you are awake. Nothing has been done to
the dream itself. You have only awakened, and therefore the
dream is obviously not your condition.

Understanding is very much this same
kind of thing. Understanding is to the waking state what the
waking state is to the dream. In the ordinary waking state
you assume all conditions to be so: my life, my symptoms, my
knot in my stomach, my headaches, my fear, my everything
else, my circumstances, my poverty, my need to do this and
that, my death, the news, the war, and all that appears in
life, we all take it very seriously. Here we are, in this
spiritual place, this Ashram. We are very seriously here to
get out of all of this. Everyone has come here very
seriously for this very serious spiritual purpose. Now since
you have come here for such a purpose, if I were to tell you
to go home and recite “harry-umpty-ump,” concentrate on the
inner green light, or believe in Master Gumbo, what would I
be doing? I would be offering you an alternative within the
dream itself. I would be asking you to remain within the
condition of dreams. I would only be telling you to dream
another kind of dream. “Don’t worry about your headaches.”
“Recite the mantra all the time.” I would simply be
exploiting the dream itself, which in this case is the
ordinary waking state. I would be recommending experience to
you as the path of Truth. But all of that is more of the
same thing. It is only another condition for you to take
seriously and assume to be your own.

Understanding is not a form of
philosophy. It is not a method. It is not something within
the “dream” itself. It is like the waking state as opposed
to the dream. The man of understanding, the true Guru, the
Heart, is radically conscious, real, alive, free by his very
nature from the implications of the ordinary waking state,
of all states. But the ordinary yogi, the usual teacher, the
philosopher, is a role within the “dream” of waking. He
operates from its point of view. He is identified with it,
suffering or happy within it. His dilemma is there. His
realization, however extraordinary it may appear, is an
artifice whose roots are in the condition or point of view
of the “dream.” He is only recommending some distraction to
you, some occupation, some solution within the “dream”
itself. But the Heart, understanding, is simply awake.
Understanding is the true waking state, the Self, Reality.
It has no philosophy, no subtle vision, no peculiar state
associated with it. Like one in a dream, one who understands
is not presently affected by the waking state. But, unlike
one who dreams or appears within a dream, he is always,
already, consciously free.

The waking state is simply a
radically different condition from the dream. That is why
you feel free of the dream upon waking. The Guru appears in
the midst of the dreams of ordinary waking life like
sunlight in the morning. When you are still dreaming, still
asleep, the sun comes up. It gets brighter and brighter, and
the light comes into the room. At last, the light, the day
itself becomes sufficient to wake you, and then, all of a
sudden, you are not dreaming, and everything is all right.
The Guru is simply that sunlight process, that
intensification, rising on you always, without any other
special activity. His relationship to you, your condition of
relationship to him, just that relationship is sufficient.
There is only sunlight on the pillow until that intensity is
sufficient to wake you up. It is the kiss of the Prince and
Sleeping Beauty. Such is understanding.

But the teachings that are generated
in the great search are all exploitations of your
dream-state. They take it seriously, they assume it to be
the present condition, even if it is regarded to be only
temporary. And that is the fundamental error of all
traditional and remedial paths. They are all generated from
the point of view of your suffering. They serve your
suffering, and they reinforce it in spite of themselves.
Therefore, to the seeker, to the man suffering in dreams,
the teachings of the ordinary yogis and philosophers seem
very hopeful. They seem to represent something very
desirable.

You are running down the beach away
from the gorilla. Now, suddenly, there is a guy sitting
outside a hut next to a pool of blue water. He has long
hair, and he bears all the great signs of an ascetic. He
says, “Just sit down here. Very quickly now, because the
gorilla is not too far away. Breathe very deep and
concentrate between the two halves of your brain.” He hasn’t
changed your essential condition, but he has distracted you.
The form of experience that he has stimulated in you by the
force and influence of his personality certainly appears to
be desirable over against being devoured by the gorilla.
But, at last, it is simply a distraction within the dream.
It is another form of the dream. It is an event within the
dream. All of the searches that men are involved with are
attempts to forget the gorilla. And that is their highest
attainment. When you have perfectly forgotten the gorilla,
all of a sudden you are smiling again. You feel fantastic!
There is no gorilla! There is? No, nothing! People assume
that the consolations and exchanges or transformations of
state generated by seeking are pleasure, creativity,
freedom, realization, liberation, God-Union and nirvana. But
do you see how all such attainments relate to suffering
itself?

The gorilla is what is going on for
men. It is death. Are you interested in that? Hm? It doesn’t
make any difference what you do for the next thirty years,
if you have that long, you are just going to go back to
zero. Some of us were looking at a book this morning called
How to Face Death , or something like that. How absurd, this
notion of facing or confronting death. The first thing you
lose in death is face! That is why the peculiar forms of
morality in the Orient are largely based on the “saving of
face.” Loss of face is loss of life, loss of real existence.
Well, that is what happens in the terminal psycho-physical
event we call death. That is what death is all about. How
can you face it? Everything you do to face it, everything
you do to prevent the gorilla, has no ultimate effect on the
gorilla. All seeking is simply your distraction, your
make-up, your false face, your fascination, but Zap! the
gorilla gets you every time. Everybody dies. Everybody who
has ever lived has died. There are billions and billions of
human beings who have died. Multiples of billions of other
entities or creatures die every moment, even as a by-product
of your breathing. All these breathings disintegrate
billions of tiny entities in organic fires. There is no
righteousness, no non-killing. The death by slaughter, the
consumption and literal transformation of apparently
separate entities is going on all the time. There is no
escape from death. There is no sanctity in vegetables, nor
even freedom for those who reduce cattle to sandwiches. The
entire cosmos is a continuous sacrifice in which all things,
all beings are ritual food. At best, the search can only
modify the apparent circumstances of our death. The ordinary
yogi or the religious man may at last manage to forget the
gorilla. He may think he is looking at the blue of Krishna
or the white of Jesus, until he loses face. Until the sudden
zero, he is looking at Krishna or the Christ. He is only
consoled, only distracted. His realization and his death are
kneeling in one another.

There is no philosophy whose force
is stronger than the force of death. The philosophies by
which men counter or react to death are opposite, and at
best equal to the power of death. Therefore, it is possible
to be consoled and distracted, but nothing greater is
attained by those who react to death, who make adventure in
relation to the gorilla. There is no philosophy, no vision,
no attainment, no success that will make death a literal
delight, that will make it anything less than it appears to
be within the dream itself. But if a man simply awakens from
the dream, then, as the waking state is already free of the
“awful” that appears in dreams, he is already free of the
implications of the billions upon billions of deaths that
can be dreamed. The man of understanding is simply a man who
is awake. He has no other specific and necessary
peculiarities. He is not elaborate at all. It is the guy
within the dream who is very complex, because he has so many
things to do. But the guy who is simply awake is simply
awake. He is “straight.” He is the waking sunlight, the very
Light of Truth, but he appears within the dream of men as an
ordinary man. He may seem extraordinary and a paradox to the
dreamer, because the dreamer is very serious about all of
this, but the guy who is only awake is not serious about it
anymore. He does not fundamentally assume the condition of
the dream as his limitation.

The guy in the dream is waiting. It
is going to happen any day now, either Jesus is coming, or
the quake is coming, one or the other. Or the war, or the
bomb, it is all coming. And you have got to prepare for it,
boys and girls! But this guy who is just awake slowly sips a
cup of sweeted herbs. Everybody else is phewww! hitting the
mantra, sucking dope, trusting God. But this guy is
unreasonable. He just doesn’t care. There is no sign in him
of any seriousness about this whole problem. For the seeker,
life itself manifests as a problem, a fundamental dilemma.
For the man of understanding there is no fundamental
dilemma.

Only the condition of genuine waking
is truly and radically free of the condition in the dream.
But that true waking condition is not the thing that is
attained by any of the means generated in the dream, the
search. And the means designed within the “dream-state” are
often magnificent, extremely elaborate. They are created by
practical necessity, and so they are very complex, very
elaborate. They take many, many factors into account.
Traditional religion and spirituality, yoga, magic,
occultism and mysticism, not to mention all the “sciences”
in life, the life strategies and remedies, are all highly
complex, and often very successful in relieving the symptoms
or dis-ease of unconscious life. And the methods and
artifices of seeking fascinate those who are simply
suffering. Everybody is looking for “the man,” looking for
the gift, the revelation, the satisfaction, the “head” or
“fix” that distracts the best. Everybody is willing to pay
money for what is not bread. They are not truly looking to
be sustained. They do not require Truth. They only desire to
forget or escape the gorilla. But the Guru is not such a
“man.” The man of understanding lives only Truth to
men.

I have talked about the relationship
between the man of understanding and his friends as being
the essence, the fundamental condition that is sadhana or
real spiritual practice. But this sadhana is not a form of
concentration on “the man” as some separate, symbolic entity
until you are distracted into forgetfulness. That is not
relationship. That is your own fabrication, your own
suffering again. Where there is relationship, there is no
need for all of these symbolization’s. And the true nature
of sadhana is to live the condition and the conditions of
relationship to the man of understanding in his function as
Guru. Within the dream, the distracting images are
consoling, and even hopeful, but distraction is not the
equivalent of being awake. Distraction depends upon your
being asleep. The forms of seeking exploit your capacity for
identification with the fundamental dilemma of dreaming,
which is its unconsciousness. They may satisfy you within
the context of your assumptions, but they are not the
equivalent of waking up.

What is required to wake up? What
can you do within the dream to wake up? Nothing. There is
only the waking itself. All actions within the dream are
forms of the dream itself. Waking is an other process and it
occurs by other means, by already conscious means. The Guru
is not an image, a condition of the dream itself. Such a one
cannot wake you up. The Guru is the light of consciousness,
the Self, already awake, functioning alive. The man of
understanding appears as the human Guru within the dream of
life, not to distract you, but to awaken you through the
crisis of real consciousness. The true Guru is a frustration
to the unconscious condition of the dream.

People continually arrive at our
Ashram with the usual expectations and demands: “Give me a
mantra.” “Heal my body.” “Dear Lord, show me the light in my
head.” There are plenty of guys around who will do that, or
at least put on a good show of trying. And there are indeed
“yogic” powers, by means of which some men are willing to
create internal, subjective displays for you. There are also
those who preach various forms of mental preoccupation and
subtle preoccupation. “Turn inward.” “Look at this.” “Listen
to this.” “Do this.” “Believe this.” They are all the same.
They are all doing the same thing. They are all serving the
dream. They are not the Self of Reality. They are not what
Jesus is, what the Buddha is, what the Guru is, what the
great Siddha truly is. The man of understanding, functioning
as Guru, is an awakener. He is always already awake. He
couldn’t care less about your urges and demands within the
dream. He refuses to satisfy them. I would rather beat you
on the head with a stick than give you a mantra. I have no
intention of satisfying anybody here. All the demands for
satisfaction that you bring are frustrated here. What is
satisfied, what is made to grow, is that fundamental
intuition of Reality that is already the foundation of your
existence. That is intensified in Satsang, the condition of
relationship between the man of understanding and his
friends. And all the rest, the fascinated search, begins to
fall away. In this Satsang, the search begins to reveal
itself, until it becomes obvious.

And understanding itself wont
necessarily have anything peculiarly dramatic about it. How
dramatic is it to wake up in the morning? You don’t go,
“Wowwwwwww!!!” You don’t go screaming, “Fantastic! Oh,
Revelation!” All you do is open your eyes and live. You just
wake up. The moment of the realization that you are not
stuck in the dream has a certain pleasure associated with
it, but it is not usually a fantastic sort of fireworks. It
is a natural, already happy event. In The Knee of Listening
I described this process in my own case. That ultimate event
was not dramatic at all. I was sitting on a bench in a
little temple. In the moment of waking, I simply opened my
eyes and walked out into the street. I didn’t talk to
anybody on the way, and I didn’t say anything about it to
anybody at home. I didn’t describe this profound event to
anybody at all for many weeks, even months. And when I began
to talk about it, I tried to make it clear that its true
import was extremely subtle. It was not “extraordinary.” It
was without “drama.” It was simply being awake. There was
nothing to compare it to. It wasn’t the attainment of
anything.

Within the dream there are all kinds
of attainments. The gorilla is chasing you and Smack! the
big purple mountain has a crystal cave underneath. You go
running into it, and you enter the water that is there. You
go deep. And then there are red brilliant lights. Pearls and
sacred ornaments hit you on the head. And you go shooting up
like a rocket of gleaming silver and gold fire. You flash to
the top of the mountain. Your head explodes into billions of
serpents. At last you stand immortal and victorious on the
mountain top. You scream at all the gorillas from the top of
the mountain. You destroy them and smother them and smash
them to smithereens! That is the attainment within the
dream. That is the usual yoga. That is the typical vision.
But understanding is simple waking up.

Now this dilemma, this
unconsciousness, this “contraction” I have often described
to you is the “dream.” It is the crucial assumption. It is
not changed or undone by the fact of the ordinary waking
state, nor by any ordinary life activity or seeking. It is
without benefit of this intuited Reality in which you truly
live. Therefore, you assume and live that condition of
suffering, separation, and fundamental dilemma, until you
awaken in spontaneous, radical insight, or until you become
shattered, insane, corrupted, thoroughly unconscious. If the
gorilla eats you in the dream, you feel eaten. You are
eaten. Those who dream long enough, who try all the
alternatives within the dream, who have suffered all the
attainments and failures within the dream, who no longer
have anywhere to go, who are only dreaming, who are
suffering, who no longer take their search “seriously,” for
whom the search is no longer the thing to which they resort,
who have despaired of their own adventure, their ecstasies,
their attainments, their ways, their methods, who are only
suffering, who are only in dilemma, who in fact are only
experiencing this contraction, the compulsive avoidance of
relationship, but are doing nothing about it any longer, who
know they cannot do anything about it any longer-they become
sensitive to the sunlight.

To move into the presence of the
Guru is not something the disciple does. He doesn’t actually
go to the Guru. He cant decide one morning to go to him. He
doesn’t know where the Guru is. How can he go to the
sunlight? The disciple is somebody lying asleep in bed. He
doesn’t go to the Guru. The Guru is the sun, rising,
intensifying the light, until the disciple realizes that he
is in that presence. That realization is Satsang. And
understanding is itself true waking, true knowledge or
re-cognition of the “sunlight.” All seeking for the Guru,
all going after the Guru is an activity within the dream.
The Guru cannot truly be found within the dream. Only the
imagery of the dream can be found. Perhaps the human person
of the man of understanding can be found, but his true
nature and his function as Guru cannot be comprehended by
the “dreamer,” the seeker, or his methods.

If a man yields to the gorilla at
last, if he gives up his search, not willfully, but
spontaneously, having despaired of his seeking, essentially
he has surrendered or yielded to that Reality he has always
intuited. And that spontaneous surrendering, that conscious
dying, that yielding to the gorilla, is a sign of waking. It
is the far end of sleep. It is the beginning of that
sensitivity to the morning. As soon as you become sensitive
to it, you just wake up and go about your
business.

The life of a disciple is a very
natural, functional life of real enjoyment, of intelligence.
It is a waking life. It is not a life in “bed.” It is not
spent meditating in the crystal cave. It is a simple,
normal, ordinary life of bliss. It is to live already awake.
Of course, I have been talking in similes. Perhaps I have
impressed you with the idea that the “waking state” is the
only condition uniquely free of the limitations of the
“dream state.” But even though all men are apparently awake,
they know no other state that transcends the ordinary
limitations of the waking state. Men ordinarily do not pass
into a fourth state (other than waking, dreaming or
sleeping) in which even the ordinary waking state loses the
force of its implications. That is why the function of Guru
is lived by the man of understanding in the waking world. He
is that “fourth state,” alive in the waking world, under the
appearance of the waking condition. Just so, real meditation
is not a fixation of the eyes on physical sunlight, nor on
the shakti’s or energies, ordinary or extraordinary, that
appear and move in the waking life. Real meditation is
present enjoyment of the sun itself, the true sun, which is
Reality. That “fourth state” is awake to the waking state.
To recognize the Guru, to enjoy the companionship of the
Guru, who is always already “awake,” is to be awake
yourself. When you truly see who the Guru is, you are
already awake. Until that moment, you are still woozy. But
if you live in the company of the man of understanding and
fulfill the conditions he creates for your sake, you begin
to feel a distance from the dream, from its compulsiveness,
its repetitiveness. What is happening in such a case is that
the Self, the Heart, the true Sun, the Guru, is being
intuited, enjoyed, and when you truly see the Guru, when you
truly see the sun, then you yourself are awake. The morning
sun, the appropriate hour, the physics and biology of a mans
condition, conspire to awaken him to the ordinary world from
his natural sleep. Just so, Satsang with the Guru, the whole
condition and sadhana of real spiritual life awaken the
ordinary man to his radical, always present, and true state.
All of the secondary ways of associating with the Guru are
indeed secondary. All of your ordinary waking activities,
even those in which you communicate with the man of
understanding, are effective only in the ordinary waking
state itself, the “dream” of usual life. They may be
appropriate, even necessary, but they are not themselves the
way. The way is the condition itself. The relationship
itself. It already exists. It is the sadhana, it is the
meditation. There is nothing else that needs to be added to
it. The condition itself, the relationship itself is the
sadhana.

There is no end to the numbers of
living beings who can do this sadhana. The sadhana of
relationship to the Guru is a condition which the disciple
must realize and live. Since the Guru always, already enjoys
it, it takes up none of the Gurus time. There is no
limitation to the Gurus capacity to be that fundamental
enjoyment for all beings. The limitations are on the
disciples activity within the life-appearance, and on the
Gurus apparent activity, the activity of the man of
understanding, within that same appearance. But those
limitations are only the forms of pleasure and
communication, wherein we represent our understanding to one
another. Even so, the Guru is rising above the house. He is
not this limited state. He is your own enjoyment, perfectly
known.

Since this true waking is our
Reality, our true condition, the dilemma cannot be found
when it is sought. It is purely an illusion that is assumed
by the dreamer, by the man who only seems to be awake. As
soon as he gets serious enough about his seeking to examine
his motivation to seek, he cannot find it. He spends his
whole life within the dream, within this vast adventure, to
find the princess in the crystal palace and save her from
the dragon. He lives an endless, endless adventure, millions
and millions of ages, year after year after year, of
numberless complications. But at some point along the way,
he examines the motivation, the cause, the root, for which
this goal is only the symbol. At last he realizes that he
cannot find his symbolic satisfaction. And this falling into
his dilemma, then falling through it, is the unqualified
intuition of his ultimate nature and real
condition.

There is no “fated” time when this
will occur. You need not persist to the end of your seeking
before it is appropriate to understand. A person can wake up
at any time. You do not have to go through the whole dream
process until you seem to find the princess sleeping in her
castle. You do not have to dream the whole sequence of the
dream. Karmas or destiny are not absolute and necessary in
this sense. It is appropriate to wake up at any time. It is
only one who continues to believe in his own search who must
do a great deal before realization is appropriate for him.
He has twenty more years of striving, or twenty more times
to be born for deaths sake. He has a minimum number of
purifying things to do to himself. He must do certain things
“in” the body, he must earn a certain amount of money, he is
“born” with various conditions to fulfill. But the ideal of
seeking is really absurd. You cant imagine the dreamer
defending all of that, but only one who appears within a
dream. And even he will not defend his “destiny” of seeking
in the presence of the gorilla. You can only imagine him
saying it when surrounded by delights, or when he is full of
capabilities. Then he is like a boy whose mother wants him
to wake up to go to school. He doesn’t want to get up. He
says, “No, Ill get up later.” He doesn’t want to go to
school. The seeker doesn’t want to go to “school.” He
doesn’t want to live the sadhana, the discipline, the real
conditions of life that are found in the company of the
Guru. He does not want to understand his own
adventure.

The waking state promises something
relatively undesirable to one who is suspended in the
twilight state of a pleasant dream. He is reluctant to
understand. He is too distracted to be interested in
understanding. The ordinary reluctance of men is not truly
caused by a premonition that the life or sadhana of
understanding is so difficult. It is only that they do not
yet care about it. Somehow, for the moment, everything seems
all right. The usual man possesses relatively healthful
physical life, certain satisfactions, certain opportunities,
things to do, books to read, even holy men and philosophers
to go and see, a future of places, physical pleasures,
mental pleasures. With all of that, who wants to awaken? And
most people come to the Guru in that condition. Therefore,
the Guru doesn’t take them “seriously.” He knows they are
only enjoying themselves, even if to others the new arrivals
seem to deserve only mercy and the grin of salvation. When
these seekers come to the Guru, they make all kinds of
complaints about their fundamental suffering. “Please give
me this salvation, this realization, this release!” But they
are not really looking for that. They are unwilling to
endure the discipline of Truth.

There are certain limitations to the
whole adventure and pleasure of ordinary life. You know you
are going to die some time, but, essentially, mysteriously,
life is full. Thus, consciousness is not about to enter the
usual picture without the intervention of some fundamental,
transforming event. But if a man is smart, if his life is
generated with conscious intensity, he doesn’t have to
become desperate before he will turn to the Truth. His
circumstances don’t have to become empty, corrupted and
diseased. He doesn’t have to wait for the failure of life
itself before he will turn to Truth. A man who is waiting
for life to disprove itself is only enjoying himself. There
is nothing truly “serious” about his search or his
suffering. But if a man is smart, if his life is an
intensity, he is always turning to Truth from birth. The
more distracted he is by the pleasures of existence as the
life condition the more mediocre his realization, on every
level, even the level of life itself. The man who is just
plain satisfied with how good his body feels barely
functions at all. There is no force in him. No intelligence.
He does nothing. He just smiles and plays with ladies all
the time. He doesn’t create anything. He realizes nothing.
He doesn’t intensify the quality of life. He has achieved
nothing more than symbolic existence. And he may have to
suffer drastic conflicts and upheavals before his
unconsciousness begins to break up, but the suffering is not
truly necessary. It is unnecessary to go through the long
term of seeking, of suffering, of breaking down, of
corruption, before Truth becomes appropriate. The
realization of Truth is not a matter of heavy,
self-involved, constricted, willful effort. It is as natural
as a simple response to sunlight. It is simply the
relationship to the Guru, the intelligent life of real
sadhana.

Truly, what a man brings to the Guru
is not his dilemma. The dilemma has no real existence. He
may be preoccupied with it, but the Guru pays no homage to
it. The Guru may appear to take it quite seriously, or he
may display only the most playful attitude toward it, even
allowing his devotee to suffer or enjoy it temporarily,
because it is of no ultimate consequence. Truly, what men
bring it to the Guru is their intuition of Reality. It is
only that they are not consciously living it. But it is the
very premise of their lives, and so they come to the Guru,
who lives it consciously, who is the sun to their
deep-seated intuition, and he draws it into this
instant.

Only the seeker takes his dilemma
seriously, but the waking state doesn’t take your dreams
seriously. It is not the least concerned with your dreams.
And, luckily, all beings are already alive with their
intuition of Reality. Therefore, they have this affinity
with sunlight, with the true waking state, with the Guru.
The unqualified Reality is what they are already living, and
that is what is consciously discovered in relationship to
the Guru. Because they are already holding on to the
unqualified Reality, it is Reality that makes men return. It
is intuition of Reality itself that leads a man to the Guru,
and to maintain himself in his company. All “reasons” for
holding on to the Guru fall away, and also all the reasons
for not holding on to him. None of these reasons has any
ultimate significance. The affinity of your nature, your
intuition of your nature, the Heart, is entirely responsible
for this sadhana. When you become less concerned for your
particular search, for your inwardness, for your adventure,
you have simply become more sensitive to your real
condition. You have felt the sunlight falling on your
sleeping eyes. When your eyes have opened in the morning
light, everything will be obvious to you. And you will know
that you have never slept, that you have never dreamed, that
you have never been limited to any thing that has appeared.
You have never been in any condition that you have assumed.
There was always only Reality, your true Nature, which is
Bliss, Consciousness, the unqualified Intensity.

 

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