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



Beezone
Articles
——
Adi
Da Articles

——
Tradition
Articles
—–
Adi
Da Books
Online
——
Adi
Da Audio
Online
——
Intro——
About——
News—–
Contact——
Home


THE METHOD OF THE
SIDDHAS

Money, Food and
Sex

Part II


Money Food and Sex –
part
I

Money, Food and Sex –
part
II

 

Satsang
and spiritual life do not go on while you indulge yourself
and remain irresponsible. Even though you do not understand,
even though perhaps you live in dilemma, you are responsible
for an appropriate life. To engage life under appropriate
conditions makes you aware of your limitations, your
struggle, your search, your dilemma, your
resistance.

The form of life is sacrifice.
Nothing needs to be added to life, no attitude, no special
sort of yielding, to make life sacrifice. Life is already
sacrifice, and all appropriate action is in the form of
sacrifice. The symbols of religion tend to indicate that you
should add something, some sort of payment to life, in order
to make it sacrifice. But sacrifice is the form of every
function. It is the universal law. It is even the rule of
pleasure.

The self-indulgent and irresponsible
man is not aware that all action, all manifestation is
itself sacrifice. Speech is sacrifice. Sexual activity,
sex-relationship is sacrifice. All action tends to break the
life-current, the sphere of force, of descending and
ascending force. Where action is performed, the internal
circle of life or energy tends to be ,broken and released
temporarily. Do that enough, do it in ignorance and
absolutely, and there is only death as a result. Do it
intelligently, and it gives life, it creates life through
relationship, for relationship is a universal duplication of
the internal circle of energy. To sacrifice or open oneself
into relationship is to realize the greater Form, the true
and perfect Circle, the Completion that transcends limited
or separative individuality. Therefore, true and conscious
sacrifice is a form of completion,. not of interruption or
separation. Thus, for the intelligent man of understanding,
death is only transformation, because he is consciously
intimate with the real process of life. But the
unintelligent man is already broken. In death, he is the
sacrificial meal for one he does not know. Even so, life
doesn’t become intelligent by doing something to it, by
preventing all kinds of things, by never talking, never
enjoying sex-relationship, never laughing, never doing
anything. Life is action. There must be action or conscious
sacrifice.

In Satsang action becomes natural.
The natural order of life is awakened by the force of Truth.
A man who simply. A man who simply indulges his
possibilities continually breaks the circuit of descending
force. He never allows the ascending, internal return of
force. He is always breaking the circuit. He exhausts
himself.

In Satsang there is a natural
tendency to return to the normal, the ordinary, the
pleasurable, the intelligent. However, a man who is simply
indulging himself while in Satsang, even though his body is
in the Ashram, continually prevents return to the normal. So
there are conditions for Satsang. But they are not
exaggerated conditions. I ask for a natural ordinariness, an
ordinary pleasurable life. If you bring a relatively normal,
pleasurable existence into Satsang, it will tend to become
more harmonious, more intelligent, more alive, more
enjoyable, subtler, in a very natural way. The force that is
in Satsang is the force of Reality. The quicker it becomes
in you, the more intelligent, the more “like” Reality you
become.

There is no Satsang without sadhana.
Satsang is not just sitting around and turning on to
spiritual force. Satsang is a functional, relational life.
One of its forms is this sitting in meditation, along with
all the other phenomena that tend to arise within it. There
is meditation, enquiry, all the spiritual sensations. But
Satsang has many forms throughout the day. It is relational
life itself. In fact, what is difficult for man is not the
extraordinary, the thing that requires the great, the
dramatic, the heroic. It seems very amicable to go and sit
in a cave, or wander in India reciting the Hare Krishna
mantra all day. Abandoning everything and going to India is
an idea that commonly fascinates people who have heard a
little about spiritual things. Men can imagine doing that.
It is very dramatic. But to be an ordinary man, to function
alive in the human world is a notion that men resist. The
usual images of spiritual life, of spiritual attainment,
implicitly contain the refusal of ordinariness. The common
“spiritual” motivation is a form of resistance, this
contraction of which I often speak. Some men devote
themselves to this illusion of the fantastic which they call
Truth. Whatever it may involve, including every kind of
vision and miracle of the occult, it is simply resistance to
ordinariness, the sadhana of sacrificial
existence.

Becoming ordinary, functioning in
the stream of manifest life, is what men resist. Indeed,
suffering is a disorder in human functional life. It is not
that Truth is absent. Truth is always already the case. It
is simply not obvious to men. Truth is not absent. Men are
suffering. There is this contraction, this disorder, this
refusal of functional life, of ordinariness. This
extraordinary suffering obscures conscious Truth. The
extraordinary, the search for the extraordinary is nonsense.
It is adventure without intelligence or real beauty. Men
create extraordinary seeking in order to compensate for
self-created but unconscious suffering. The adventure itself
never deals with its own motivation.

Thus, the plane of sadhana, of
spiritual action, of action appropriate to Satsang, is the
ordinary. Not the extraordinary, not the search, not
methods, but simple, ordinary, functional life. Such sadhana
is the most difficult to attain. But it becomes possible in
one who understands. And it becomes simple for one who lives
Satsang with the true Guru. And such ordinariness is
essential for a natural, pleasurable life.

Sadhana is not the extraordinary.
Sadhana is not sitting in the cave, reciting the mantra.
Sadhana is simplicity, it is relational life. It is your
conscious humanity. You must live it. You must become a
human being. You don’t have any choice. Either you become a
human being, and function truly as a human being, or your
humanity becomes obsolete by non-use. Much of the
traditional spiritual search is a way of making ordinary
life obsolete by Jnattention and non-use. The popular Indian
version .;of the search, for instance, is detachment. and
abandonment of all the “lower” desires, the “lower” forms of
experience. The concern is only to ascend beyond life. By
inattention to life, life becomes obsolete. Life certainly
can be murdered by design. But the result is not
enlightenment. If non-life were enlightenment, all you would
have to do is kill yourself. So it is not making
things

obsolete by inattention that is the
way of Truth. It is by the re-cognition of what you do under
the conditions of the ordinary. In that re-cognition, Truth
stands out.

Truth is always already in life.
Truth is not someplace else. Truth is not itself identical
to any experience or any place. There is no inner world, no
chakra,10 no sound, no light, no form, no
loka,11 no experience, no attainment that in
itself is Truth.

10 Literally, a “wheel” or
a “circle.” The term refers to the internal centers,
symbolized as lotus flowers, through which the yoga-shakti
flows, producing various “spiritual” phenomena in life, body
and consciousness. The chakras are associated with but not
idential to the various ganglia of the nervous system, of
the spine and brain.

11 A world or realm of
experience. The term usually refers to “places” visited by
mystical or esoteric means.

 

There certainly are such
experiences, such manifestations, but they are not in
themselves Truth. Truth is always already the case. Truth is
the present condition, the real condition of every moment,
whatever arises. It is not necessary to do one thing to make
Truth arise in the present. There is only Truth, Reality or
God. It couldn’t be more obvious. There is no dilemma. Only
perceive your own action, your subtle strategy, moment to
moment. Re-cognize it, and see what is always prevented by
your own action. That which is always being prevented is
Perfect. Where there is this re-cognition, all things,
conditions and states become obvious. Dreams become obvious,
sleep becomes obvious, death becomes obvious, birth and life
become obvious. All manifestation becomes obvious as Truth,
as the very Force, the very Intensity that is that One
Reality, called God, Brahman, Nirvana. But Truth becomes
obvious only to one who lives the ordinary, whose thirst for
the extraordinary has begun to die, has begun to show itself
as seeking only, as a reaction to fundamental disturbance or
dilemma.

So men must become ordinary in order
to live Satsang. By “ordinary” I don’t mean that you become
sort of empty and nondescript., I mean that you begin to
function humanly. And when you function as a human being,
you can be a marvelous, intensely creative person. But your
activity will not be itself a way to Truth. It will simply
be an expression of life already in the Truth, which is
Satsang. Your activity will simply be appropriate. Your life
will be controlled by your human functions.

Just so, Satsang, the conscious
relationship between Guru and disciple is, at its base, a
form of ordinariness. It is a human function. It is the
primary human function. It is simply a relationship. It is
ordinary. It has many subtle aspects, which may also become
conscious, but it is ordinary from the beginning. It is
functional. It is a relationship. It is obvious. Satsang is
the enjoyment of relationship, being in relationship,
becoming intelligent under those conditions, perceiving it
in subtler ways, perfect ways, until fundamental
intelligence and enjoyment are entirely awake and
alive.

Everything that we would call
extraordinary is an alternative to Satsang. And everything
that is ordinary is a form of Satsang. That very thing that
you resist, whatever seems oppressive in ordinariness and
the functional condition of being alive, that very sensation
is the cognition of present dilemma, the motivation to seek,
the guarantor of suffering and mystery. That condition, in
all its forms, must be endured and lived until it is
re-cognized or known again. Therefore, only ordinariness,
the functional endurance of your actual condition moment to
moment, is the appropriate condition. Thus, Satsang, also
provokes a man, because it manifests his resistance to his
ordinary or actual condition.

Much of that disturbed condition
that people bring to the Guru is not a matter of anything
subtle or spiritual. For the most part, it is simply a
functional disharmony. In many cases, the simple moderation
and purification of diet is the most dramatic form of
sadhana. The simple moderation and intelligent selection of
diet purifies the body. The judicious use of occasional
fasting also aids this normalization of psycho-physical
life. All “ordinary” sadhana purifies the body, and returns
it to a normal condition of vitality. Extreme forms of
desire, of functional attachment to non-functional patterns
of money, food and sex, extreme forms of emotion, all the
things that men think they should bring to an end through
spiritual methods become quiet in a very natural way in the
regimen of ordinariness to which they apply themselves in
Satsang.

The use or transformation of food is
the fundamental process at the level of organic life.
Therefore, the simple intelligence of diet is very useful,
very appropriate. The thing that is your suffering, this
contraction, is not necessarily a matter of exaggerated
desires and needs, and every kind of craziness. You need not
be half psychotic before real spiritual life becomes useful
to you. The way of understanding and Truth is a subtle,
intelligent matter for ordinary men to consider. You will
simply see that by the intelligent use and moderation of
diet the level of organic life, and even the whole of
psycho-physical life, tends to become functional, usable,
harmonious, free of disturbance or dis-ease. But appropriate
diet is not a means to Truth. It is simply
appropriate.

It is not appropriate to cut off a
finger each day. To stop cutting your fingers off, however,
will not make you realize the Truth. It is simply
appropriate to put fingers to proper use. Just so, there is
appropriate use of food and life. If you obstruct the
natural process by excess and wrong use it is like cutting
off a finger every day. It creates suffering, disability. On
the other hand, if you correct your diet, moderate it, you
don’t realize the Truth for doing that. It is simply
appropriate to do that. Seekers propose diet as if it were
the way. They talk about lunch as if it were the Absolute,
or the very method of Truth. The various food cultists talk
about their dietary practice as if it were the means for
absolute realization: raw only, yin-yang, grain is basic,
only fruit, high protein, seven basics, non-mucus, total
fast! All purely idealistic and exclusive views are the
refusal of ordinariness. Diet is a simple matter of lunch.
It is a practical matter of experimental self-observation.
Extreme assumptions about it, overuse of food, extreme
attachment to food-thinking and arbitrary dietary demands,
use of foods that toxify the body, fasting for long periods,
all such things are extensions of the search, the refusal of
ordinariness. There is an appropriate diet, there is an
appropriate time to fast, but it is always simple, moderate
and satisfying.

The appropriate use of food tends to
manifest natural control of mind, breath and sex. You will
perhaps discover that the force of sex-desire is secondary
to food. If a man’s diet is conscious, the sex-force tends
to be harmonized. What you are always contending with as
sex-desire at times trying to suppress it, then to control
it, but always finally giving up, that whole drama of sex
cannot be separated from “lunch.” There is no necessary
problem about sex. But it is disturbed by all the jazzy,
self-indulgent, unintelligent use of food, drink and
stimulants. You will find that on a natural diet, an
intelligently moderated diet, the whole force of sex
gradually becomes intelligent. There will be nothing
compulsive about it any more, or it will at least have
become available to your understanding and the force of
Satsang. It will become a natural, usable force, a
relational capacity. Sex, after all, is a functional form of
relationship. But people try to deal with it as an intense,
internal and isolated personal demand. They don’t bring it
into relationship. They don’t confine it to the conditions
of relationship. So sex becomes obsessive, as any desire
that is not made to function in full relationship. But that
whole extraordinary disharmony and problematic demand of sex
is essentially a matter of improper diet and the
inappropriate use of the sources and functions of bodily
energy. Thus, in one who understands in Satsang, the whole
search for “orgasm,” or convulsive release and stasis,
through the sex-function as well as every other function of
life, is replaced by prior and continuous conductivity of
the force of life.

The “orgasm” is an instrument of
procreation, an instinctual, sub-conscious, and unconscious
demand that guarantees the survival of the race. It is not,
as some seem to think, a necessary instrument of physical
and mental health. It is not the necessary or even desirable
accompaniment or repetitive attainment of marriage. Marriage
itself is the union. The relationship is the union.
Therefore, marriage, not orgasm, is the fulfillment of the
sex-function. Orgasm is only one of its functional or
sacrificial capacities. Marriage is itself continuous
communion. It need not include orgasm, or even the sex act
itself, as long as the internal conductivity of vital force
is unobstructed in each partner. Indeed, when the search for
orgasm becomes the principle of sex-relationship, even
marriage becomes disturbed, its harmonious communion becomes
impossible, and the separative qualities of mind and action
develop. But in a marriage that exists under the conditions
of understanding in Satsang with the Guru, the generative
thrill of orgasm gradually becomes a controlled, occasional,
and perhaps even obsolete activity. It is controlled and
even replaced by the prior, regenerative bliss of the higher
faculties. In one who understands there is spontaneous,
constant conductivity of internal force, down from above,
through the vital and sexual organs, and up through the
spinal plexuses to the creative mental and supramental
functions. Such is the circle of bliss that is natural to
man.

The symbol of marriage is a ring, a
circle of purity. It symbolizes the unbroken circle of light
or life-force that is continuous within each individual, and
which is also the principle of the true sex-relationship,
which is marriage itself. This principle transcends and,
ultimately, controls the separative principle to which
individuals become attached in ignorance. Therefore, it also
transcends and controls the dilemma of vital obstruction.
Thus, true and conscious marriage, rather than orgasm, is
the human or spiritual form of the sex-relationship. The
exploitation of sexuality outside of the condition of
marriage in Satsang is always separative, founded in
dilemma, motivated to the search, manifested as narcissistic
attachment to orgasm and all the social forms of violent
release.

In the continuous communion of love
that is true marriage, the internal forces of the partners
are conducted in a circle to the higher centers and not
thrown out in arbitrary, frequent, and obsessive orgasm.
Thus, the sex-function, in Satsang, is self-transcending,
always yielding to a subtler or more prior fulfillment. And
such fulfillment is realized without either the search for
orgasm (which manifests as excess, promiscuity, obsessive
sexual aberrations, and masturbation) or the search for
celibacy (which manifests as the brittle solitude of
devitalized self-consciousness). Loving communion is the
human fulfillment of the sex-function. Therefore, marriage
is a most appropriate condition for those who live in
Satsang with the Guru. It is appropriate. It does not make
you “spiritual.” It is itself an expression of our prior and
real condition.

Essentially, human beings are lazy
and passionate. They are too lazy to do many things that are
necessary, and they are very turned on to a number of other
things that are unnecessary and destructive. Ordinary life
is spent, from hour to hour, being turned off and being
turned on. That is all the usual life is doing. The opposite
must begin. Where a person is lazy, he must begin to work,
not because it “does something,” but simply because it is
appropriate. A man must begin to function. Where he is
simply crazy, passionate, all over the place with his
desires, he must become practical, intelligent.

The moderation of diet is a key
factor in that whole process. To a large degree, that to
which a man is responding with his strategy of laziness and
passion is his own enervation and toxicity. Intelligence
about diet is our vital responsibility. And this includes
all the substances taken into the body. Drugs are craziness.
They are mediocre, like all addictions, all methods. They
only intensify or reinforce the fundamental stupidity and
insanity. At the very least they toxify the blood stream and
contract the nervous system, producing estrangement from the
environment and from the subtle sources of energy. Even one
marijuana cigarette contracts the nervous system for a long
time. None of that has anything to do with spiritual life.
It is just drugs! It is only self-indulgence and the search.
It is a form of suffering.

Arbitrary attachment to an orthodox
or idealistic system of diet is another form of addiction.
Diet does not lead to the Truth. Diet is not itself Truth.
There is no universal spiritual dogma about diet, because
diet is not the way. There is simply an appropriate way to
eat, and the individual must discover it if he is to remain
vital. There are appropriate patterns of life that allow it
to live, to be intense, sensitive, intelligent, to create.
Life is not contained in some dogma about how to live, how
to correct yourself. Life is simply the realization of
“ordinariness.” Appropriate patterns of vitality are a
primary instrument for Satsang. They create those conditions
of simplicity and the necessary subtlety, physical and
mental,` that allows this process to begin. The disciple is
responsible for the appropriate maintenance of these
patterns of vitality, at the level of his physical and
relational conditions. Diet is very fundamental, and then
the observation in a practical way of your laziness and your
passion. You must energize and activate your life where it
is dead, and you must harmonize it where it is freaking out.
This is why I require everyone to work and to., have-
regular responsibilities in life, and also to function
responsibly in the work of the Ashram.

12 Prana means vital
force, life, breath, the energy that is everwhere, within
us, in the environment, in every atom of the universe, in
all substances and forms.

A man’s perfect food is Truth. This
is literally so. Truth is not just a concept. Truth is the
living Force of Reality. It is Intensity. It is life, and
life-usable. There have been cases of people who did not
take ordinary food at all. They lived on the universal
prana 12 or life force, which is the fundamental
substance communicated in food and air. But such
revolutionary abstinence is not the appropriate goal of one
who eats. It is simply necessary to restore your natural and
human relationship to things, which is to fulfill the
demands of Sat sang. And the process of Satsang itself is
essentially feeding, conversion, and waste. There is no
process in the manifest universe that is without these three
qualities or functions. Psychic waste, the subtle by-product
of conscious life, is a form of pollution. Where Satsang is
not consciously lived, men suffer one another. Common men
are suffering mutual enervation and toxification. They do
not have the’ conscious means to conduct and transform the
communicated energy of life. Thus, they become disabled,
poisoned, without love or freedom. They have lost sight of
the source. Food and light have become mysterious to them.
Common men are obsessed with their toxicity, their dis-ease.
Going to the Guru, to Satsang, is restoration of food, life,
and the conscious powers of freedom and refreshment. The
self-sustaining powers of conversion, of “digestion” go on
spontaneously in those who live the conditions of Truth.
Then this psychic waste is returned to the natural course
wherein it can be converted. In such cases, individuals no
longer toxify the subtle life of the human world. For this
reason it is said that, of all the things a man can do,
Satsang is the best.

It is important to remain vital.
People think spiritual life has -something to do with
becoming weak. Some people get addicted to fasting because
of the airy and artificially exalted weakness that comes
upon them when they fast. Excessive, unintelligent use of
fasting combined with inappropriate diet weakens the vital.
The –vital loses its ability to inform consciousness when
fasting and diet are managed by the ignorance of seekers.
People feel this “weakness” is a very spiritual tendency.
But it is just vital weakness.

A truly spiritual man is a very
strong man. Traditionally, in Japan and certain other
places, the vital center is valued and protected. Wherever
you want to pinpoint its center, in the navel, or just
below, the vital area is that entire region of the body
extending from the solar plexus, or even the heart and
lungs, down to the anus. It should be strong, not weak.
There should be force there. You should conduct this force.
Sneezing, coughing, vomiting, and generally exploiting vital
tendencies are all the same activity. Even laughter and
speech are forms of this same psycho-physical ritual. The
life-force is thrown upward and outward through the front of
the body. The movement is counter-clockwise. It is the
reversal of force. rejection of energy. but the force of
life should always be conducted fully, spontaneously,
clockwise through the body. If you tendency is to be weak in
life, in relationships, to be sort of fawning, fey,
ambiguous, elusive, empty, not forceful, or even forceful in
an exaggerated way, then you also will tend to take on vital
problems of various kinds. Once you are sick there are a
number of things wrong in the vital circuit.

There are a number of things that
you must be responsible for. There is diet, exercise and the
taking of good, strong breaths, function or work, the
spontaneous attitude of strength, the whole intensity of
understanding in Satsang. There is a conductivity necessary
to life, a conductivity of force. People ordinarily are only
rejecting, becoming empty all the time by various positive
and negative strategies. But there is this natural
conductivity, downward, through the frontal functions of the
psycho-physical life, and up the spine. This full circle is
the law of manifest life. That should be spontaneous,
simple. That is health. It is also sanity. That is the human
cycle, the psycho-physical circuit.

Force, strength, intensity, has got
to be brought to the functions of life. Better stop
indulging your games and strategies of seeking. Otherwise
you will constantly go through cycles of disease,
disturbance, sickness, annoyance, negativity. All of that is
a direct result of your activity, your relationship to
things. Everything you suffer is a direct result of your own
activity, your own involvement with the force and the
pattern of manifest and unrr anifest existence. I am not
suggesting you should begin to become very self-conscious
about your physical state and feel guilty.: if you happen to
get a little sickness of some sort. It is simply that you
should know in general just what the life process is, and
begin to observe the results of your own action. See the
results of your action. See your action prior to results.
See your motivation prior to action. See the roots of
motivation or motion in yourself. This is fundamental
intelligence at the level of life. Usually people don’t
become sensitive to their own action until they see its
results. They always only see life fall apart or become
difficult, to the point of death.

Episodes of sickness are purifying
events. Sometimes these things occur when the living
shakti13 is activated in various ways.
Latent illnesses sometimes appear by such means. But those
in Satsang are continuously responsible for the appropriate
order of psycho-physical life in the ordinary
ways.

13 Internal spiritual
energy activated in contact with Siddha-Guru.

 

DEVOTEE: What about
exercise?

FRANKLIN: Just as you must discover
the appropriate diet in your own case, you must discover the
kind or level of activity necessary to keep the body supple
and strong. All of it is a matter of intelligence at the
level of your specific constitution. You must discover what
foods and vitamins are necessary to keep your chemistry at a
constant level. You must discover what types of activity and
uses of life you can enjoy without breakdowns of various
kinds. In every case there must be an individual and
intelligent self-observation and learning.

There is really no basic man.
Everyone is manifesting a very different karma or range of
tendencies and conditions. Some people need and tolerate a
lot more exercise than others. But, in general, every one,
because he has a vital, physical body, needs a certain
amount of regular, conscious physical activity. I am
providing the Ashram with detailed instruction in matters of
diet, exercise, and every functional aspect of vital and
spiritual life. Those who are my disciples must become
masters of the ordinary.

DEVOTEE: What about sleep? Does it
also depend on the individual? How much do we require?

FRANKLIN: You should.., always feel
refreshed, rested and full of energy when you get up. If you
can get. that in half an hour, then sleep for half an hour
every clay. If you get it in five or six hours, then sleep
that long. If you need seven or eight hours then take that.
Every one is different. But what every one must observe is
how he feels upon waking. There is such a thing as
over-indulgence in sleep. It actually weakens you,
devitalizes you. If you sleep long into the period of
dreaming, particularly very superficial dreaming, that
morning twilight dreaming, where you are almost awake, you
are sleeping too much. You will feel tired and probably
moody on that day. All kinds of subliminal mind-forms
establish themselves by such over sleeping, and these subtle
tendencies contract the vital during the whole day. You
should find that period in your sleep when you can awaken
and feel refreshed, without the subliminal twilight of
dreams. Most active people need anywhere from six to seven
and a half or eight hours sleep.

The diet is very important in terms
of the vital. Exercise is important. Sleep is important. The
breath is very important. Therefore, speech and thought are
also important. If you feel anything like a cold or any sort
of vital difficulty, it is very good to walk, and breathe
intentionally as you walk. Deep-breathe while you walk. Walk
as an exercise. Don’t just sort of flop down the street.
Walk very deliberately, forcefully, with spine straight and
muscles loose, and breathe deeply, rhythmically. Inhale
profoundly, with the entire body, and exhale completely
while walking. This helps remove impurities, opens up the
breath system, and feeds you through the transformation of
energy in the chemistry of air.

It is not that the goal of absolute
health has a great deal of reasonableness about it. Whole
spiritual systems have been based on the ideal of becoming
absolutely healthy, even immortal. This whole event of life
is much more complex than that. But every individual should
at least be responsible for the basic quantities in his
life, and this will manifest as optimum health, free of
attachment to psycho-physical conditions, good or
bad.

Everyone seems to be subject to a
mysterious cycle in the vital. There are attacks in the
vital. I have called these attacks and their source “vital
shock.”14 There are periodic attacks, cycles of
compulsive contraction in the vital. You don’t necessarily
feel a physical cramp, but very often there is some sort of
somatic sensation. These attacks are evidence of various
conditions, various associated phenomena, external and
internal. The peculiar crises that occur in this real
spiritual work -or sadhana correspond in general to these
periods of vital shock. Therefore, you must begin to become
as intelligent as you can about the basic vital process. You
must not deliberately allow the vital to become weak. Keep
the essential vital quantities constant. Learn the secret of
moderation, which is continual alternation or rhythm of
appropriate use and intelligent abstinence.

14 For a complete
discussion of this term, see Chapter 4, entitled “Vital
Shock”

Under the heading of food, which is
very basic to this whole affair, are all the things on which
the vital thrives. That not only includes the basic
quantities in the diet, including vitamins, but it includes
the breath or conductivity of the life-force or prana
itself. Sexuality and the communication of force as money,
effort and love are also very fundamental functions of life.
All forms of exploitation and of willful exaggerated non-use
tend to weaken the vital, break the conductivity of
life-force, and make the functions of life obsolete in the
negative or destructive sense.

All social activity, all relational
life is communication of vitality, of force, of energy. In
various of the world’s Scriptures people are told to love
one another. What is being recommended through such language
is use of the internal mechanisms of the life-force. These
mechanisms harmonize the vital at the level of
intercommunication. If you haven’t become intelligent at the
level of life, if you haven’t seen the results of your
action and the nature of your action, you can never become
subtle enough to enjoy the very force that is consciousness,
that is Reality. In that case, you will be continually
distracted, continually returned, as a compulsive form of
attention, to the adventures of dilemma and
seeking.

All people enjoy little glimpses of
the gracefulness of Reality. At times they may feel a
“Presence” influencing them in some way. But until they
begin to go through the crisis of intelligence at the level
of life, nothing constant, nothing truly subtle and alive
occurs in their own case. That is why, as a condition of
Satsang, I require people to deal with some very practical
things I require them to work, to manage their personal
environment, their diet and their sexual life intelligently.
Work and all the things surrounded with our responsibilities
in the environment are indispensable means of bringing us
into responsible, repetitive contact with the conditions of
human existence and human energy. Self-indulgent,
irresponsible living is not the proper or workable
foundation for Satsang. As long as the self-indulgent,
irresponsible pattern is lived compulsively, there is only
the endless cycle of vital shocks. And these shocks
continually interrupt the process of Satsang. What I require
from you is practical intelligence and responsibility at the
level of the vital.

DEVOTEE: Would you please discuss
the advantages of the sex-relationship for real spiritual
life?

FRANKLIN: It is a relationship. That
makes it a form of Satsang. It is no more or less
“spiritual” than any other form of relationship, but it is
very fundamental to life. You aren’t advanced to Truth if
you engage it, or if you don’t. It is neither one nor the
other from the point of view of Truth.

But there are human -and sub-human
uses of sex. Only the human use of sex is acceptable in one
who would live in Satsang with the Guru. And the human,
conscious, responsible, love-use of sex is, in general, an
extension of the process of conductivity and regeneration
rather than of the exclusive orgasmic violence of generative
sexuality. When the truly human functions are optimally
realized in human beings, orgasmic or generative sexuality
becomes a sacrificial and intelligent activity, limited not
by an act of will, but by the functional realization or
enjoyment of prior fulfillment, the circle of regeneration,
the natural state of man. In one who lives the way of
understanding in Satsang with the Guru, all functions tend
to return to their human, conscious, responsible forms,
including the sex-relationship, which takes on more and more
of the regenerative character, even to the point of
transcendence-of the sex act itself.

We have been speaking about how
life-dilemma is perceived by men in three essential areas of
function. These are money (or, in general, the commitment of
effort, love, energy or life), food and sex. These are the
most fundamental human functions. Therefore, they are also
the most obvious places where we discover- that we are
suffering. Most individuals are chronically obsessed with
the functions of money, food and sex. Most individuals are.
dramatizing their fundamental dilemma by seeking in relation
to the functions of money, food and sex. Some pretend to be
very “subtle,” very spiritual, but they, like most others,
are simply reacting to money, food and sex, which appear to
them not as simple functions, but in the form of problems.
Most men are at times either exploiting these functional
possibilities, or they are resisting them, trying to
overcome them. But the only reason to exploit any function
or to overcome it is the fact that you are already in
dilemma, that you conceive it as a problem rather than a
function.

When a man understands his search,
his dilemma, then all of his functions return to their
natural state. Then the functions of money, food and sex
become possible in a very natural way. Every man emphasizes
each of these functions the sex-relationship is among the
most fundamental, and perhaps the most obvious from. the
point of view of life, it is a very obvious place for
Satsang, for sadhana, for understanding.

Until a man understands, neither
money, food nor sex is

lived as a form of relationship.
Instead of living these functions as forms of relationship,
he lives them as forms of identification, differentiation
and desire. If he is having sex,

he is having sex. It is his own
pleasure, his own satisfaction. If he is having food, he is
acquiring it to himself. If he has money, energy or power,
they are his own. Money, food and sex are conceived as his
possessions rather than as functional, relational
possibilities. He is a seeker, and these things reinforce
his dilemma, his separateness. But when his life takes on
the form of Sat sang and the intelligence of relationship,
then these things become forms of relationship, and, as
forms of relationship, there is no praise, no blame in the
appropriate use and functional enjoyment of them. They are
simply the enjoyable and creative faculties of the
earth.

From the traditional spiritual or
religious point of view, sex, for example, is always very
ambiguous, very threatening. Traditionally, people are
periodically wondering whether they should give it up
forever. They try to become celibate for a period of time,
then they try willfully to draw the sex-force up their
spines, then they try to sublimate it into painting, office
work, poetry and prayer, without otherwise understanding the
motive of their lives. But” there is no true motivation to
abandon sexuality, and, in Truth, there is no true
motivation to acquire it. When a man understands, all of his
functions suddenly, spontaneously, are alive. His
intelligence is also spontaneous and alive. Then all
relationship is a living, spontaneous enjoyment in which
there is no loss, no separation. But for the seeker there is
only loss and separation. The yogi, out of fear of loss and
separation, prevents the sex-relationship and retains the
sex-force in order to possess the intensity whereby he can
enact his adventure, his search. But when a man understands,
the sex-force becomes a natural process in relationship,
without loss, and without gain. Therefore, in answer to your
question, there is no advantage to the sex-relationship
whatsoever. It can be very enjoyable, and a profound
condition for the sadhana or real practice of Satsang. But
if a man doesn’t understand, it makes no difference whether
he does or he doesn’t function sexually.

Just as in certain forms of yoga
there is attention to an

internal mechanism, a subtle process
of energy, something

like the positive and negative of
electricity, just so, in life

there is a pattern of communicated
force. Men and women live this pattern in the
sex-relationship. Many other forms of relationship in the
natural environment are also mutual forms

of this pattern of energy. The
enjoyment of relationship at the level of the vital life
includes not only sex, but the whole process of vital force,
and the whole ordinary activity of energy and exchange, the
communication of money, food and sex. At the level of life
something is being done that is quite similar to what is
done internally, subtly. Whenever a temporary balance is
achieved through mutual conductivity of opposing- forces,
positive and negative, this is felt as pleasure or
fulfillment on the level of the physical and vital life.
Whether there is sex or any other relational function, when
there is this balanced conductivity of force, there is
pleasure.

Human beings are continually
involved in a mutual activity in which something like
positive and negative is harmonized. The “electrical”
impulse at the level of human nature is the quality of
desire in its natural and functional form, as a simple
impulse. Because _functional desire is there, the survival
of the race is realized through sex. Just so, the survival.
of the individual is realized through the process of food
transformation, and the survival of community is realized
through the exchange of force, energy, work, money,
creativity, love, and commitment of life. At the level of
life this necessary and functional mutuality is continually
being enacted, satisfied, and also frustrated.

This relational impulse, this very
ordinary impulse, is natural to all men. In some, relational
force is more intense than in others. From the point of view
of life, relationship is the natural or functional form. But
men are also suffering, living in dilemma, avoiding
relationship. Therefore, the sex-relationship has become one
of the most corrupt forms of experience possible for human
life. It is one of the most disharmonious and aggravated
forms of opposition that men can encounter. It is one of the
chief sources of the chief sources of fascination,
preoccupation, dysfunction of intelligence, frustration,
fear, guilt, and dis-ease of life. Therefore, like all forms
of relationship, it requires a great deal of both man and
woman. The essential thing about it is that, in Truth, it is
a form of relationship, not of acquisition

or of sensation. When sexual union
is lived as relationship, the circle of energy, the
conductivity of life, is complete, and there is no loss. But
when the sex function is lived purely as a form of
obsession, for the sake of release, there is only
separation. Therefore, the sex-relationship, as well as the
functions of money and food, are forms of spiritual theatre.
In Truth, they are a creative enactment of the form of
consciousness. They are forms of realization. They are all
these things from the point of view of life, and yet, from
the point of view of Truth, they have no significance
whatsoever.

Most people use sex as experience
rather than relationship. They have lots of sex experiences,
which are all modifications of their own mind and life.
Therefore, they tend continually to reinforce the sense of
separation. But where sex is always enjoyed as relationship,
it has no effect, positive or negative, on the primary force
of consciousness. From the point of view of Truth, there is
no need for self-conscious or willful conservation of the
sex-force, but also from the point of view of Truth, there
is no motivation to -exploit or destroy it. In one who
understands, conductivity or self-conservation and
regenerative, creative use of what otherwise appears as the
sex-force is a spontaneous activity.

This spontaneously regenerative
activity cannot be “taught,” or realized apart from the
whole life of understanding in Sat sang. The relationship
between man and woman can no more adequately be described
than the Heart. That relationship is simply the expressed
intensity of the Heart, of the Self, of Real God. In fact
all there is is this one Intensity. This is why it is said
in the Indian tradition that the husband is
Siva15to his wife. The very force of prior and
unmoved consciousness is represented in the male. And a
man’s wife is considered to be Shakti16 to her
husband. She is the very creative power and motion of the
cosmos.

15 The Perfect, Formless, most
prior, unspeakable Divine being.

16 The living Conscious-Force or
Divine Cosmic and Creative Energy

 

From the point of view of Truth,
there is no activity, no moment in time that is not
Siva-Shakti. It is always this union. Union is already the
nature of all relationship. Union or relationship is always
already the case.

 

DEVOTEE: What form does it take
during sleep?

FRANKLIN: It depends on what is
going on during sleep. It depends on the nature of the
sleeper, his state of consciousness. To those who are awake
in the world, all sleepers only sleep. But those who are
asleep may also dream, or pass through many forms of
cognition and experience. There is a process at the level of
the “causal being,” the unmoved realm of deep sleep, that
also corresponds to the vast complications of the subtle and
gross worlds. It is very simple, subtle beyond subtlety. But
it could also be called Siva-Shakti. The perfect union of
Siva-Shakti is fundamental and unqualified Intensity,
the.very Self. There is no ultimate difference, there is no
Siva and Shakti. Even here, in the waking world, there is no
Siva and Shakti. But it is easier for us to think in those
concrete and symbolic terms: Therefore, we can say that all
relationships, all forms-of exchange are ritual enactments
of the One Intensity that is Siva-Shakti. And the
sex-relationship is one of them.

The very cells of the body are
Siva-Shakti. The atom is Siva-Shakti. Simply because the
world exists doesn’t mean that Shakti is separated from Siva
and must return, or that the yogi is somehow separated from
Siva, and must return to Siva in the form or vehicle of
Shakti. All that arises is already the union of Siva and
Shakti. It is not necessary to raise the
kundalini17 one inch. It is already raised. It is
continually rising. And it is continually descending. It is
a circle of conductivity about the Sun, the Heart. When
manifest existence is lived from the point of view of the
Heart, all ascent and all descent is already and continually
accomplished. But when a man lives purely from the point of
view of ascent, he has a great deal to accomplish, and when
he lives entirely from, the point of view of descended
nature, he also has a great deal to accomplish. Thus, in
terms of the sex-relationship, as in any other kind of
relationship, the quality of a man’s awareness, the quality
of the ritual or the drama that he is playing varies from
day to day. Sometimes it is very serious, sometimes it is
very confused, sometimes very complicated, sometimes very
frustrated, sometimes very satisfied, sometimes very
humorous. And if he doesn’t understand, all of this is an
obstacle and a dilemma to him, which provokes his seeking.
But if he understands, all of that becomes enjoyable.
Therefore, in terms of sex or anything else there is no
exclusive recommendation. Only understand.

17 The kundalini or
kundalini shakti is the “serpent power” of esoteric
spirituality. It is the very Creative Power of the
universes, but it also lies dormant in man, coiled at the
base of the spine. It may be awakened spontaneously in the
disciple, after which it ascends within him, producing all
the various forms of yogic and mystical experience. Franklin
indicates that the internal spiritual force is eternally
awake, but man is not awake. Therefore, he recommends no
efforts to awaken this force itself. but puts all attention
to the awakening of the seeker to his prior, eternal and
always present condition.

 

DEVOTEE. What is the most common
form of avoiding relationship?

FRANKLIN: It has only one principal
form. It is that very act which I have described as the
avoidance of relationship, which one who understands has
begun to identify as his primary activity. At times, he may
find it dramatized at the level of his ordinary life in some
particular way. He may discover particular and strategic
forms of it that are characteristic of him, either during a
special phase or as a pattern throughout his life. But there
is ultimately only one form that is that, and everything
else is an extension of it. At last, for one who
understands, there are not many forms of suffering and
ignorance, and there cannot be one that stands out among
common actions as the primary form of that action of which I
speak, for that action is perceptible only to understanding.
It is only that in the case of an individual, each
individual, it has its chronic appearance.

Those areas of a man’s life in which
this activity is most obvious are” generally functions of
the vital process, the vital force or energy that becomes
effort, work, exchange, love, money, food and sex. Those are
the areas in which life communicates itself most obviously,
most fundamentally. The force of life is communicated as
sex-force, as food-transformation, and as relational energy.
In other words, the activity that is our suffering does not
appear apart from the life-process itself, in its gross,
subtle and causal forms. From the point of view of Truth,
the life-process itself cannot be called the obstacle. If
so, to become realized would only be a matter of killing
yourself, or something similar, some sort of revolutionary
detachment or separation from life. But in fact life itself
is that area wherein a man senses his conflict, feels it
dramatized. The suffering of men is essentially a
life-dilemma. It becomes a subtle dilemma only after it has
arisen in life. People who desire some sort of remarkable
subtle experience to transform them, are really responding
to a very primitive life-conflict. All of their striving to
subtlety is really a reaction to life suffered as dilemma.
Therefore, it is not a matter of getting rid of one aspect
of life, a hang-up somewhere within.life. It is a matter of
understanding under the conditions of life. And when the
force of life is no longer communicated as dilemma, then
this avoidance of relationship becomes obvious.

There is no higher world that is the
special and exclusive communication of Truth. All worlds
communicate Truth in exactly the same way, so there is no
special advantage in any world beyond here. Truth is always
already the case. It is the condition of all forms of
existence. If you do not grasp it, then you will pursue
subtlety, or a new state. But when your present condition is
no longer lived as dilemma, then you are like one who is
awakened from a dream. The quality of such awakening is not
to have some “other” kind of experience, it is not some
vision, some thought, some experience, some form of
self-analysis. Waking itself is the freedom. When a man is
awake, this contraction, the avoidance of relationship
becomes obvious.

Ours is not a solid universe in
which we are inserted like little capsules of force,
separated from other capsules of force, trapped within
bodies. This is a realm of consciousness. Consciousness is
the primary event, the primary fact, the primary movement,
the primary drama. It is not that consciousness must evolve.
Consciousness must be lived. And it is lived in one who
understands.

DEVOTEE: What creates this
contraction or avoidance?

FRANKLIN: It is not an activity
outside you.

DEVOTEE: How does it
arise?

FRANKLIN: It is arising. When it is
seen directly, it has no cause. It did not begin in the
past. It is presently arising. It is a spontaneous activity
whose mystery is understandable only in the instant of
re-cognition. Prior to that, nothing can be said about it
that makes any difference. Because it has not begun in th
past. It is always arising presently. At the subtlest
level, it is a completely voluntary activity. That is why it
is a simplicity. That is why understanding,
Self-realization, whatever you want to call it, is a
simplicity. That is why understanding is possible. It is
like a man who is pinching himself, unknowingly. He will try
all kinds of extraordinary healing methods, psychic methods,
yogic methods, anything to get rid of this subtle sense of
pain and agony that he has all the time. He will continue to
pursue every kind of means until he realizes that all he is
doing is pinching himself. When he realizes that, he just
takes his hand away. There is nothing complicated at all
about it. But prior to that it is an immensely complicated
problem, and the sense of life itself tends to be identified
with that problem. The cognition of problem or dilemma
motivates a man to every kind of distraction, and the
understanding of it cannot occur prior to the most radical
recognition of his essential and always present activity. To
seek its origin, to seek a cause for it is like trying to
find the beginning of breath.

DEVOTEE: How does it arise in the
present moment?

FRANKLIN: If it is arising in the
present moment, how can you think of it in terms of a cause?
All causes are past. But this entire process is a present
activity.

DEVOTEE: What brings it on or
stimulates it?

FRANKLIN: It is not caused. The only
proper investigation of it, the only answer to the question
one can formulate about it is Satsang (the condition of
relationship to one’s Guru), understanding, and enquiry.
There is, no satisfactory answer apart from the present
re-cognition of it.

DEVOTEE: What do you mean exactly by
the word “re-cognition”?

FRANKLIN: Knowing again. Most of our
activities are forms of cognition or simple knowing. We are
experiencing that, that, that, that, that. The search, the
forms of motivated yoga, the remedial techniques people
acquire, are also forms of cognition. “Look at this
`chakra,’ look at this `light,’ look at this `sound,’ look
at this God, look at this deliciousness, look at this, look
at this!” “Oh, yes, I am looking at this!” Narcissus is
always looking at his picture. I am always looking at this.
Such is the ordinary adventure, until a man re-cognizes,
rather than cognizes. Then he not only knows what he is
doing, but he knows what it is that he is doing. When you
know it again, it has no fundamental importance. Then all of
this chattering, “Oh look, look, I’m seeing this, oh look,
look at this,” just comes to an end. This contraction and
unconscious formulation of consciousness no longer occurs.
Narcissus realizes, “Ah!” All of a sudden “Ah!” And .he just
gets up and walks back into town. Re-cognition in itself is
the utter, radical reversal of all dilemma. It is sudden,
spontaneous, perfect, and it cannot in any way be indicated
prior to its accomplishment.

DEVOTEE: You have said this action
takes the form of identification, differentiation and
desire. In a concrete situation, what happens?

FRANKLIN: The ordinary sense that a
man has, sitting, walking, is of separate existence. He
doesn’t ordinarily say to himself, “I am this body, I am
this mind, I am this, I am that.” No mental process goes on
that is itself the communication of this sense to him. He
already has this sense. He wakes up alive, he moves in
bodily terms, it just seems very obvious. And there is the.
sense of some sort of subtle limit, size, shape, or
difference. That is identification. It is called the “ego.”

Differentiation is all the forms,
all the qualities of cognition or mind, in which everything
becomes an extension of this same thing that he has assumed.
Everything becomes a “this.” Look at this, look at this.
Suddenly, there are endless planes of significance. The very
structure of his thought is “this, this, this.”
Spontaneously, everything is already multiplied, distinct.
Having already, spontaneously acquired this sense of
separate existence, and while already perceiving, thinking a
range of multiplicity, of separate natures, forms and
forces, he moves. And that motion is desire. This separate
one moves. He conceives a realm of multiplicity in which to
move, because he is separate. There is something, even a
world, that he is up against, so he moves. And that movement
is desire. An endless adventure is possible when these three
assumptions are made. And that adventure is what people are
doing. All men, all ordinary beings who are karmically
manifested in the material worlds, are living this
adventure. Each one lives it with different qualities,
different circumstances, different ranges of subjectivity,
but all essentially are living it on the armature of this
same structure, this same form, this same complex of
assumptions. There present state, “me,” separate, with
everything around me moving. What you ordinarily perceive to
be your condition at any moment is the best example of
it.

Now all adventures, all human
adventures are possible from that point of view, and all are
built on that point of view. And that point of view is the
dilemma. All accomplishments take place within the framework
of that dilemma. Therefore, all pursuits, all searches, all
activities, all accomplishments, spiritual and mundane, are
possible adventures within that same framework. It is not
that the spiritual ones are better than the mundane ones.
They are all the same adventure. And, of course, the dilemma
and its search are manifested between human beings as all
kinds of conflicts and preferences. They are reflected at
every level of awareness.

The waking life, what we cognize to
be the ordinary waking state, is a continual drama of these
three activities of identification, differentiation and
desire. The “causal” being, which is also the seat of deep
sleep, manifests as the activity of identification, or
separate self sense, through contraction of the causal
center on the right side of the chest.18 The
subtle body, which is also the seat or condition of dreams,
is the internal or subtle organ, and it manifests
essentially as the elaboration or differentiation of
thought, feeling, energy and sensation. This is done by
contraction of the subtle mechanism, which has many centers
or functions in the spine and brain. Then the waking state
adds this movement of desire or manifest vitality, the
descending and “frontal” life. The traditional searches are
an attempt to return to the simpler origin. When they turn
inward in the waking state, away from desire, this is
religion. When they turn inward from subtle life and dreams
to forms of subtlety or light beyond mind, this is
spirituality or yoga. The intuitive methods of the would be
Jnani or Buddha turn beyond life and subtlety into the
causal ground. But in fact all of these are simply ways of
going from one state into another, moving from one condition
to another that is relatively more subtle, or relatively
more free of conditions. None of these functional movements
is the Truth itself. But when a man comprehends his own
adventure, and his search occupies him less and less, when
his suffering becomes the only real possibility for him,
when suffering or dilemma becomes his essential condition,
regardless of his state, waking, dreaming, or sleeping, then
there is the possibility of real intelligence, of
spontaneous re-cognition, of understanding, of
Truth.

18 See The Knee of
Listening for Franklins’ descriptions of that aspect of the
sponteneous internal yogic process which deals with the
“causal” center and its opening.

The “natural” state is neither
waking, dreaming nor sleeping. It cannot be identified with
the three characteristic functional conditions. It has been
called turiya, the “fourth” state, beyond the three common
states. When it is enjoyed perfectly, this has been called
turiyatita, “beyond the fourth.” Therefore, one who
understands is awake while only waking, awake while
dreaming, awake while sleeping. He always enjoys this simple
intensity that is Reality prior to the contraction of
functional life. He has become humorous. Mortal seriousness
has fallen from him. I don’t mean that he is always
giggling, but the subtle aggravation, contraction, that
mystery of his own suffering is absent. He falls through it,
always.

DEVOTEE: Are you saying that desire
has to stop?

FRANKLIN: One of the typical methods
within the great search is the attempt to obstruct or stop
desire, because it is a very fundamental area in which the
dilemma is conceived.

The dilemma is most obvious at the
level of desire, at the level of life. The seeker either
exploits his desire or resists it, but neither one of these
strategies is appropriate. Both of them depend upon the
dilemma itself. Desire itself, the movement of life itself,
is not the dilemma.

DEVOTEE: Desire arising out of
identification, and differentiation. Isn’t that the
problem?

FRANKLIN: That quality as oneself is
the dilemma, but that same quality lived from the point of
view of the Self or Truth is without dilemma. Thus, in one
who understands, there still is the apparently individuated
being, there still is the capacity for subtle life, mind and
all its forms, there still is the capacity for movement,
which is desire. His appearance is not changed. He remains
ordinary, but he lives from the point of view of the Self,
as the Self. But where consciousness itself becomes
identification, differentiation and desire, this is the
dilemma, because it is not true. Consciousness is not that.
The sense of that is the dilemma. And it is nothing more
than that.

So the attempt to remove desire is a
secondary reaction to this dilemma. The dilemma has already
occurred, so anything done to the function of desire is
secondary. You can do anything you like to your desire, but
nothing you can do to your desire becomes realization,
understanding, or Truth. All this doing to desire is itself
desire, a reaction to desire as dilemma. When dilemma is
understood, there is no motivation to do anything about
desire itself. Why should you want to do anything about
desire? What is wrong with desire?

It will seem to you at times that
you need to block desire. It will seem at other times that
you need to enjoy it. It will change from hour to hour, but
your occupation must turn from desire to the dilemma itself.
And that is the focus of Satsang. The preoccupation with
your methods, your ways of dealing with your search, is
fruitless. The more you try, the clearer this becomes. Each
“way” is just another strategy, another form of experiencing
that tends at last to reinforce the dilemma. Each way has
its satisfactions. The libertine has his satisfactions, and
his liabilities. The one who pursues sainthood has his
satisfactions, and his liabilities. Both only reinforce this
dilemma. When at last they fall out of their search into
their suffering, from within their suffering they will begin
to intuit Truth.


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