Method of The Siddhas – Chapter 10 – Adi Da Samraj – Bubba Free John 1978

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Part II

The Gospel of the

FRANKLIN: This is the gospel, the
humorous message of all the Heaven-born, those who have
come, and those who are yet to come:

I have come into this world for the
sake of my devotees, those who are mine. Those who belong to
me were rendered to me before all time, as the expressions
of my appearance in the uncreated realm of Light. Amrita
Nadi, the intuited Form of God, is the spiritual expression
in this world of my very Nature and the Nature of Reality. I
am the Unqualified Nature of the Real. And I appear as my
own Light, which reflects my prior Self. The Self or Heart
is not a static condition, not the “thing” of Being, but the
very Condition, the Process of Eternal Transformation, in
which there is no dilemma, and which, paradoxically, is
eternally One and Unqualified. Just so, from the Unqualified
Reality spring worlds of uncreated Light; and from the Heart
and its perfect Light spring conditional worlds, whose
substance is that same Light, and whose Nature or Principle
is that same Heart or Reality. Therefore, I have appeared in
this world by virtue of a materialization of the uncreated
Light, which is also my own Light. I have come for the sake
of my own, those who recognize me when I reveal myself to
them in forms of Life, Light and Truth.

The Heart and the Light are my
spiritual expressions in this world. They are a
communication of the Uncreated Reality and the Uncreated
Worlds. I am here to live with my own, to discipline and
teach them, to reveal the Truth to them, and to draw them
closer to me, to the Light and the uncreated Life. There are
many others who have come and are coming to this world from
the realms of Light. The Siddhas are those who come to be
with their own. They sometimes return again, and again, to
re-establish the way among their devotees.

When my devotee prepares himself
and makes an appropriate approach to me, I will create his
sadhana hour by hour. He must live and function in
appropriate ways. Every moment of his life must be in
service to me. He must devote all he has and all he does to
me. He must turn to me hour by hour in love. He must
constantly meditate on my Nature and all my forms. He must
intuit my Presence and breathe my Light. He must contemplate
and meditate on my Life, Light and Nature, and enquire of
himself as I have taught him, when insight is alive in him.
I am the object of meditation for my devotees. Indeed, I am
the meditation itself. And their enjoyment of meditation
will depend on the sadhana which is their appropriate

When a true devotee brings a gift
of food to his Guru, the Guru may return all or a portion of
it to him to eat. This is Prasad, the return of a gift to
the giver. Prasad is transformed and blessed, so that it
brings the Power of the Guru to the devotee. Guru-kripa,
Shaktipat Diksha, or spiritual initiation operates by this
same principle. If the devotee brings a gift of himself,
purified by sadhana, surrendered to his Guru, his Guru may
return to him of his own Nature, a gift of Light.

It is not by methodical attention
to the means of seeking, nor to specific yogic practices,
that devotees enjoy the awakening of their spiritual
functions. Nor do these awakenings only take the form of
yogic phenomena. But it is when seeking and dilemma are
undone, and the devotee resorts to Guru and the radical
intelligence communicated by him that there is awakening to
Truth, Life and Reality. Therefore, I come to give Prasad,
the gift of Truth and Light, to my devotees and to those who
are preparing themselves as disciples.

I am alive as Amrita Nadi, the
Heart and its spire, the Bright or Conscious Light. This is
always so. When I come to you I intensify the field of
Brightness, the field of uncreated Light that rests above
your head and which is drawn down into the body when the
mind lies formless in the Heart. Whenever I have been with
you I have done this from the Heart. The communication of
the Heart and its Light are my constant practice. Therefore,
such is the constant realization of those who always live in
Satsang with me, who know I am always Present with them,
even if I do not appear to them. This is why the various
phenomena of your spiritual lives have arisen or been
intensified, purified and made intelligent whenever you have
been mindful of me. I am always offering this Prasad. When
you come to me you should come with the appropriate
attitude. You should come prepared to give me your gifts,
the surrendering of your seeking. You should come to turn to
me, to accept my Prasad, and to use it in life and service
to me. If you make your relationship to me the condition of
your life, if you make Satsang your sadhana, I will give
myself to you entirely, and the Life, Light and very
Existence that is Amrita Nadi, the Form of Reality, will
thus be communicated to you while you are alive.

Prasad is my gift to devotees, my
help to disciples. Prepare yourself. I want true devotees,
not seekers. I am the Siddha-Guru, the Prasad, the Object
and Process of Meditation for my devotees. My teaching is
this: Turn to me and Understand.

DEVOTEE: Franklin, you have said
that all the Siddhas have their “own.” This must mean that
some of us were given to you as your own, while others are
given to you only for a time. My question is, when will this
certainty come whether or not I am your own or have been
given to you for a time?

FRANKLIN: Uncertainty is very
useful. Uncertainty is used by Truth in order to teach. That
uncertainty is your own quality. It has nothing whatever to
do with me. It is not necessary to have some sort of vision
or a symbolic standardization of our relationship. It is not
necessary for you to get a white card invitation or some
external proof. Certainty has nothing whatever to do with
the relationship between Guru and disciple. Certainty is a
thing of this world. Certainty is a condition that people
seek, because they are suffering. Certainty, like
uncertainty, is a quality of the mind in life. The discovery
of the Guru transcends the qualities of life. Therefore, to
recognize ones Guru is an experience that transcends all the
qualities of the mind. Satsang with the Guru transcends
certainty and uncertainty. Even your certainty would have to
be understood. So you must begin to become sensitive to a
new quality in relationship to the Guru.

When we are speaking in these terms
we are speaking about the subtle origins of spiritual work.
There are many “teachers” in the world. There are men of
experience of all kinds. There are men of practical
experience, of worldly experience, of mystical experience.
There are men of every kind of experience. Human beings,
like all manifest beings, arise within the material or
conditional universes, the manifest, created cosmos, visible
and invisible. They live according to the laws of karma, the
laws of tendency, function and repetition. They tend to live
from the point of view of that from which they seem to have
come, which is the manifest universe itself. And they
acquire experience, hour to hour, life to life. Thus,
because of the essential inequalities that necessarily arise
whenever experience enters the picture, each man or woman
acquires a different amount and kind and complex of
experience. Here and there people arise who, because of
superior acquisition of certain kinds of experience, teach
others. Now they may teach the weaving of lovely cloths, or
plumbing, or nuclear physics, or English literature. Or they
may teach so-called spiritual things, on the basis of their
experience. And among those who are thus experienced in the
karmic realms, there are some, a rare few, who are genuine
saints, genuine men and women of experience, of practical
and subtle wisdom, who have realized many things about their
own adventure and their own tendencies.

But there is another process that
enters the manifest world from the unmanifest dimension.
There is a vast, unlimited dimension of existence, not
qualified in any sense, not qualified in the way this
dimension is, or in the way the infinite variety of
conditional, cosmic worlds are. And there is a movement down
out of that dimension, that realm of very Light. Living
beings appear within the human world, and in many other
worlds as well, who have come directly out of the unmanifest
or uncreated Light, the Light of the God-World. These are
the great Teachers, the World-Teachers, the Siddhas, the
Heaven-born ones. Their Teaching is not from the point of
view of experience. Their Teaching is from the point of view
of Truth, Truth already realized, the unattainable (because
it is always present) Reality. Those who teach from the
point of view of experience teach the search, because they
know on the basis of experience that they can grow, that
they can approach a subtler and subtler level of
realization. The gospel of those who arise within the
condition of the material worlds is always a form of
seeking. But the Siddhas, those who come down out of the
uncreated Light of God, speak from the point of view of the
already realized absolute Truth. They come in the
Intelligence, Power and Form of Real God. Hence, their
Teaching is always radical. They do not teach the motives,
ways and forms of seeking, for these are founded in dilemma,
not of Truth. And they apply only appropriate conditions to
their students, their disciples, and their devotees. They
demand only the conditions that are appropriate to be lived,
seeing as how Truth is always already the case. Such a one,
found alive among his disciples, is the Truth in the world.
And he generates in his company the conditions of the Truth,
the conditions of the Light of Real God.

There exist many such Siddhas. It
has been said of material souls or karmic entities that
there are as many of them as the sands of the Ganges. In
other words there are unlimited numbers, there are infinite
numbers of chiliocosms of manifest beings possible and
always presently existing. Multiply that number times
infinity, and you will compute the number of Siddhas there
are also. The unqualified dimension of God contains infinite
possibilities, infinite varieties of eternity. So there have
been and will be countless occasions where a Siddha arises
in the conditional worlds. Such great ones arise everywhere,
in the earth, and throughout the entire manifest cosmos,
visible and invisible.

Now those who live as Amrita Nadi,
the Siddhas, who live in the Form of Truth, are all the
same. There is no difference between them. If you place two
sticks into one flame, when you draw them out you will have
two flames. But they are the same light. Just so, the
Siddhas are fundamentally one. But they are functionally
unique, just as all manifest entities are fundamentally the
generations of one Nature, one Reality, but they are
functionally unique.

When such a being arises in any
place and form, such as this human manifestation on earth,
he doesnt come to save the world. It is not possible to save
the world. It is not necessary to “save” the world. The
world is eternally, already “saved” by virtue of its Source
and Nature. The Siddha comes at an appropriate time for
those who are available to him. His Teaching appears with
him in many forms in the world. There is the verbal
Teaching, which is reported from person to person, and which
can be published in books or other media. It becomes part of
the communication of the world, and as such influences many,
many people. But there are other levels of his Teaching,
more intimate to his life. There are the forms of his
Teaching that involve a subtle and life relationship with
him. And the closer the form of Teaching gets to his
manifest appearance in the world, necessarily the fewer
there are who can realize the Teaching at that level. Just
so, there are a finite number of those who are alive in the
world at any moment who are likely to respond to such
intense forms of his Teaching, because every entity in the
world is active in a different stage of experience, a
different stage of understanding. Therefore, the Siddha or
descended master enters the manifest life for the sake of
those who can live to him directly, for the sake of those
whom he can acquire while alive and draw into the form of
Truth. He comes especially for these devotees, although his
work is ultimately for the sake of the whole

Some of those whom he contacts
during the period of his life may be those with whom he has
had an association in the past, a manifest contact in some
place or other, some form or other, perhaps in the earth
plane, perhaps in another material dimension, perhaps in the
uncreated worlds. Even so, there are many others who also
identify him, although not through anything even remotely
like memory. They identify his very Nature, the Truth he
manifests. They become sensitive to him in various ways. And
of those who discover him, some of those might not be “his
own.” There are some who will remain in the life plane or
the manifest planes until that aspect of their destiny is
accomplished which has determined that their sadhana will be
fulfilled in the company of another Siddha, another
manifestation of the Light in the world. This other Siddha
will be the same as the one to whom they are now responding
except for his functional or karmic appearance. It is not as
if they are temporarily with someone who is only vaguely
able to help them, who is really not “It” for them. He
absolutely is the Truth, the same as this one with whom they
are destined yet to live. It is only that their peculiar
adventure with this Siddha will not necessarily mark the end
of their unenlightened adventure in the conditional worlds.
Even so, no Siddha arises on his own, but manifests with the
eternal cooperation of all the Siddhas in very God.
Therefore, every Siddha is all the Siddhas, and one who
surrenders in the company of any such one will certainly be
drawn by grace into the perfect form of Truth. What is
important at last is not destiny but whether you are drawn
into the influence of the grace of any Siddha at all, and
whether you surrender in perfect Satsang with that one.
Truth is the nature of this work. Truth is the nature of
that relationship, that Satsang. To find the Guru in the
form of any Siddha is grace.

In the things I have written and
told to you in the last year, I have often described to you
the functional structure of conscious life. There is the
descending force, which is manifesting life, and the
ascending force, which is returning to the source of life.
The root of the whole circle or circuit of the manifestation
of your individual life is the Heart, the unqualified
Self-nature. I have described this process in terms of the
physical body of man. There is a descending current in the
“front” of the body, and an ascending current that returns
through the “back” of the body. The vital or life-center is
the massive region of the lower body whose very center or
epitome is in the area of the solar plexus. This is the
center of waking consciousness. The centers of ascent, which
are also the functional regions of subtle states, including
dreams, are epitomized in the portals of the throat and
mid-brain, which, when they are turned up to face the
transcendent or “supra-causal” Light of the sahasrar,
reflect its qualities. The “causal being,” which is also the
seat of deep sleep, is in the heart, on the

Just as there is this mechanism in
the individual life, this very same mechanism is a
duplication of the structure of all worlds. Your own
structures are duplications or reflections of the same
structures upon which all the worlds are built. In the Old
Testament it is said that man is made in the likeness of
Divinity. Amrita Nadi, the Process or Relationship between
the Heart and the Light, is the intuited Form of God. And
Amrita Nadi is also your own fundamental Form and Nature.
Just so, the Guru is Present and alive to you in the Form of
Amrita Nadi. The Guru is the function of Amrita Nadi in the
worlds. Amrita Nadi is the intuited Form of Reality, and the
worlds are built on that Form of which Amrita Nadi is the
perfect knowledge. The manifest cosmos, which includes not
only the earth, but all the visible and invisible planes of
conditional existence, is a reflection of the “Bright,” the
eternal Light that perfectly reflects the Heart. The upper
terminal of Amrita Nadi is Perfect Light. The Heart, the
unqualified Reality, the Self, which is the intuition of
Real-God, the fathomless Being, manifests the Bright, which
is the intuition of God-Light. This Light that is the upper
terminal of Amrita Nadi is uncreated, unqualified, eternal
Light. The infinite worlds of the Siddhas, the God-Worlds,
are manifested in this same uncreated Light. This dimension
in which we are all appearing at this moment, as well as all
visible and invisible cosmic dimensions, all psycho-physical
natures and environments are reflections also of the very
Light which is a reflection of the Heart. So these
conditional worlds are descending from the Light, just as
the conscious force of your individual life descends from
the sahasrar and the unqualified Light that is above and
surrounding the head.

The Light descends. Just so, there
is also the path of ascent or return of the current of
manifestation and manifest worlds to the unmanifest,
uncreated Light. Men of experience have taught the way of
ascent as one of the forms of seeking for Truth. They have
taught others to exploit the ascending current and all of
the possibilities of subtlety through various yogic methods.
They hope thereby to recover again the world of Light and
the state of en-Light-enment. But in fact there is no
dilemma involved in the descent or reflection of worlds from
the uncreated Light. Nothing is lost. In fact there is no
simple descent. There is eternal descent, eternal ascent.
There is an endless circuit, even in your own body, even in
all the worlds. So there is no dilemma in life. And there is
no reason exclusively to exploit the possibilities of ascent
in order to get out of this world, or out of the fundamental
condition of the present. All of that is a motivation in
dilemma. The Siddhas come into the manifest planes from the
Light, to bring Peace and Truth and Life and Light into this
plane. They do not come to exploit the search, to exploit
the tendencies of people only to descend and become
earth-inert. Neither do they come to exploit the tendencies
to arise and lose life by abandoning it. Life cannot be
perfectly abandoned, for what is only abandoned must return.
Truly, life can only be purified and transformed. You will
not, by cutting yourself away from life, pass forever into
the realms of Light. You cannot by simple exploitation of
the ascending life permanently merge into the world of
Truth. All of that is only a game. That is just a short
circuit. You will always return to that from which you
differentiate yourself. The yogi who does yogi tricks in
order to ascend has various experiences which are generated
by these means, but he always returns to the original
condition he tried to prevent. This is because he does
nothing to the descended life other than cut it away from
himself. The Siddhas come to make clear to living beings
that of which the entire nature of their existence consists,
what is the law, what is appropriate action, what is
happiness, what is bliss, what is the function of Light. The
Siddhas show their devotees every aspect of existence on
every plane, including this present one. The Siddhas do not
try to get their devotees interested in flying out of this
life. Rather, they demonstrate this full circle in which the
Light is always enjoyed, in which life is enjoyed and become
creative, in which Truth is enjoyed, in which realization
occurs while alive. Secondarily, when life is lived as
sadhana in Satsang, from the point of view of Truth, karmas,
or motivating and latent tendencies, do tend to fall apart.
Karmas do tend to become purified in Satsang. The individual
does tend to be drawn by his Siddha-Guru into the uncreated
condition. But even while alive he already enjoys all of the
fundamental blisses and realizations of Truth in the company
and person of his Guru.

The Siddha, the Heaven-born one, is
Heaven made manifest in the conditional worlds. For the true
devotee, Guru is the meditation, Guru is the realization.
Guru is the continuous contemplation and enjoyment of the
devotee. For the disciple, Guru certainly has this awesome
quality, but his relationship to his Guru is essentially
formal. He feels such perfect life in his Guru, he
comprehends the true nature of his Guru in various ways and
at various times, but he does it more or less formally. He
does meditation at particular times. He does various forms
of sadhana at particular times. His sadhana is complex,
varied, formal, regular, because he is training the vehicles
of consciousness. But in the devotee sadhana has become
random, measureless, essentially formless and continuous.
Satsang with his Guru is conscious from moment to moment. In
order to live the spontaneous life of a devotee there must
first be that life of a disciple, just as the life of a
disciple is necessarily preceded by the period of listening
and attention which characterizes the life of a student.

Just so, there is truly no limit to
the Light that is moving into this dimension. There is no
real limit to the force of this Satsang. The limits are all
in those who receive the Light. The more functions there are
provided for the Light and for the Truth, the more Light and
Truth appear. Light and Truth appear spontaneously wherever
they have use. And Light and Truth appear perfectly wherever
they have perfect use. If you create no function for the
Light, you make it obsolete. Then Light has no use. And that
is all that is happening wherever men are suffering
ignorance or absence of Light and Truth. Where Light has no
function, where Truth has no function among men, Light and
Truth have become obsolete. They have been forgotten through
non-use. If you begin to use them again in the real way of
Satsang, then Light and Truth will simply move into the
picture more and more. There is nothing to be done to
acquire the Light. The Light is infinite and endlessly
present. The limitations are your present activity. Your own
activity is the obstruction. It is not necessary to go
anywhere else in order to realize the Self, the Truth, the
Light. There are limiting obstructions in your own activity.
Comprehend them. Understand them and live beyond them. Then
the Light will do its own work.

My task in creating an Ashram is to
create a function for what I bring. The entire activity that
I perform with an individual is simply to create a function
for what I bring to him. And that is essentially what you
are doing as students, disciples and devotees. You are
becoming functional. You are creating uses for the Light.
And so the Light manifests. There is no limit from my point
of view. There is no limit from the point of view of Satsang
itself. It is all a matter of creating, or re-creating and
intensifying the functions that use the Truth, the Light,
the communication of God.

The Guru contacts his disciple in a
tangible way at the seat behind and slightly above the eyes.
This is the door through which the uncreated Light descends
and ascends. It is often called the seat of the Guru. In
some traditions a person is told to meditate on his Guru
there. The Guru operates outside time and space, and outside
your own vital and subtle life. He functions as that Light
which is above your own head, and which is above the
conditional worlds. His means for communicating himself to
you is through the open door above. All instruction, all
Satsang, all communication with the Guru, all listening to
his word is a way of serving this opening by dissolving the
mind and all contraction in the Heart. The opening depends
entirely on grace. It is an activity of the higher Reality.
My subtle work with individuals involves intensification of
the pressure of the Light which surrounds the head and
stimulation of this opening. There are many other forms of
my activity of course, but this is a particularly
fundamental aspect of my subtle work. Essentially, I work in
the Heart and in the functions of the Bright above. When my
disciple understands and enquires, the mind dissolves in the
Heart. Then the door is opened above, and the Light moves in
him. But if he tries to open the door itself by any means,
he is locked within forever by the magic of his own

Satsang and understanding always
precede the value of instruction. And there is nothing for
you to do about this “place” behind the eyes, such as to
concentrate upon it, or to watch and see if it is opening,
or to see if you can feel anything there. Since I have said
something about it, you probably will begin to look there,
and to hope and wait for experience, or even to imagine it.
But even if you do, it wont make any difference. And if you
become a little obsessive about it, you will thereby begin
to understand a little more about what you are always up to.
But the entire history of our involvement with one another,
by means of Satsang, by means of instruction, by means of
the discipline and the conditions, by means of all the
various forms of our contact, vital, subtle and causal,
serves the Heart and this opening above, including the
living process of descent and ascent, the cycle of the
Light. It is not a game. It is not a thing that you can
truly accomplish by exploiting some little yogic technique.
And it is not a thing that I do by magic. It depends
entirely on Satsang, on how you live this relationship.
There must be this relationship. There must be the Teaching
and the response to it. There must be listening, real
attention, hearing, self-observation, insight,
understanding, enquiry. There must be acceptance of the
discipline, living of the conditions, intensification of
real, functional and practical devotion, living of the life.
Satsang is your true condition in the worlds. It is the true
nature of your birth. It is the God-given form and real

The entire life of sadhana in
Satsang is the way by which this upper door, this knot, is
spontaneously opened. Therefore, no specific or motivated
attention to the place behind the eyes, or any other place
of concentration, is the true form of this work. The sadhana
of Satsang and understanding is the true form of this work.
On a subtle level, there is something that I am always up
to. You cannot acquire it. You can only discover that it is
awakened in you.

The Siddha-Guru contacts his
disciple in the Heart and at this place behind the eyes.
Once that contact is established, the communication between
the Guru and his disciple is continuous. It is not limited
to the level of life. It is prior to life. And so it goes on
and on, twenty-four hours a day, under all conditions, in
all states, even beyond death. The contact is continuous.
The communication of force is continuous. That is why
disciples continue to have experiences of various kinds,
whether awake, asleep, or in dreams. The contact and its
communications are continuous. The karmas are continually
being shuffled, awakened, run through, intensified,
purified, obviated.

There is a profound spiritual
principle involved in this relationship between the Guru and
his disciple. Once he has contacted the disciple in the
Heart, and with his own Light in the ajna chakra, the place
behind the eyes, whatever the Guru does in his own body (the
conditional gross, subtle or causal functions) is reflected
or even duplicated in the body or life of his disciple. Know
that the thing that underlies this whole process is this
Satsang. Satsang is the perfect relationship between Guru
and disciple. This relationship exists at the level of all
the possible functions. Therefore, it has subtle, causal,
transcendent and Divine aspects and functions as well as
those which appear at the gross levels of life. This Satsang
is the condition. Once the contact between Guru and disciple
has been established, this process of opening and the
descending-ascending conductivity of the Light has begun. It
is this Satsang, this relationship and your resort to it,
that provides the opening, that provides the circuit by
which this flow is established in your own life. So you must
live this Satsang as your very condition. That is the
essential means. It is not a “method” in the sense of the
search, but it is the means in the purely practical or
functional sense for conducting this force of Light. And
when it is conducted, the door opens full.

I am just now reminded of that
portion of the New Testament where Jesus says: “I stand at
the door and knock.” This is a symbol for the subtle work of
the Siddha. The Siddha approaches as Light from above your
head, and as Self-Nature from the Heart. This is his work,
his mission. He knocks at the “door,” this point behind the
eyes. “Do my sadhana. Understand. Become my devotee. Fulfill
my real and living conditions.” When you do that, that is
the opening of the door. Living that relationship or Satsang
is the opening of the door. And what happens when you open
the door? He comes in!

DEVOTEE: Will you say something
about how your awareness functions from day to day with your
disciple, even though you are not physically present with

FRANKLIN: The Guru has very great
difficulty in serving, from the point of view of Truth, some
one who is only fascinated with him. So the Guru reveals
himself a piece at a time. And he only shows himself fully
to his disciple or his devotee when he has transcended
fascination, when fascination has ceased to be his
fundamental motivation. My entire concern with people is the
process of Truth. I am only interested in living the
activities of Amrita Nadi in life, and promoting the
conductivity of the descending and ascending Light from the
“point of view” of the Heart. I have no fundamental interest
in anything else. What is there to talk about, to think
about, or to contemplate? Nothing but God! What else is
worth doing? God is my own nature, my own process. God is my
condition. God is the only event. So I have no other
concern. I have no secondary concerns. I have no occult
concerns. And I am only interested in the subtle, yogic
processes to the degree they serve Truth. All of the
associated matters that arise within life and subtle
existence, all of the psychisms, occultisms and subtle
fascinations are purely secondary from my point of view.
They dont serve anything fundamentally in themselves. They
create more problems than anything else. They dont have any
ultimate function. They are not the proper point of concern.
They are not the point of view of sadhana. They distract a
person from that perfect conductivity that enables him only
to love and live God always. They distract him from the
present condition of Satsang. Therefore, it is not
appropriate for me to say any more about my work with
disciples. In any case, it is not “my” work. It is Gods
work. It continues only if Franklin is absorbed in

DEVOTEE: We are told that it is
appropriate to think of the Guru constantly, even when we
are away from him. I need to understand this better. Often,
when Im at work or something, if I find that Ive gotten
really unconscious, sometimes I just think of your name, or
your face, or just the feeling of you. And Ive wondered if
this isnt too much of an outward thing.

FRANKLIN: You are very “outward.”
You are right here!

DEVOTEE: What I mean is that I felt
it may be wrong somehow, that it wasnt a true form of the
way of understanding, that it was like a “method,” something
to bring myself back.

FRANKLIN: Oh, of course there are
ways of confusing the whole affair. The subtle relations
between Guru and disciple are like those between lovers. If
there is someone for whom you have a genuine love attachment
in life, and the movement of love is spontaneous, pure and
alive in you, you think about that person constantly. You do
not think of such a loved-one in order to accomplish
something. Your thoughts about the loved-one are not a
“method.” You cannot help yourself. You just think about
that person, spontaneously, randomly, rhythmically. You
dwell on all kinds of feelings about that one. On the other
hand, there is a difference between such loving meditations
and the fascinations of a person who is sexually obsessed,
neurotic, and confused. There is an obvious difference
between the meditations of a lover on his loved-one, and the
infatuations of another with a dead movie star. In the case
of infatuation with a dead movie star, there is no truth
whatsoever. In that case there is no life, no light. That is
not love. It is obsession. And, of course, to meditate on a
“dead movie star” is craziness. You must begin to understand
your whole life. If fascination or obsession are the chronic
forms of your waking life, you must understand your own
activity before you will become capable of real meditation
on the loved-one. And the secret of meditation on the Guru
is hidden in this same understanding.

Ones relationship to the Guru has
many levels, and one of them is right here. You live right
here. There is the life and mind, and one of the ways in
which Satsang communicates itself to you is in visible,
human form. If your relationship to the Guru is simple,
direct, full of the inner devotional sense that is natural
to a real disciple, you will, just as naturally, think of
your Guru. You will simply discover yourself thinking of the
Guru. You will contemplate the Guru through various moods,
and in many ways. You will constantly remember things your
Guru has said. You will feel the Gurus Presence, his
influence, his demand. Thinking of the Guru in this
spontaneous, natural way is a living, spontaneous form of
Satsang. It is particularly the form Satsang takes under
conditions in which the Guru is not physically present with
you. Of course, it is just one of the forms of Satsang. It
is not in heaven or somewhere else. It is right here. It is
a very homely aspect of Satsang. But, nonetheless, it is one
of the most natural, necessary, and fundamental aspects of

It is just the same in your
relationship to someone for whom you have a romantic
attachment. If you never thought about them, if you never
matured the moods of relationship to that person outside of
purely physical, visible contact, you could never enjoy a
relationship with that one. The relationship would never
come alive. Your connection in such a case wouldnt be a
“relationship.” It would just be an “association,” an
expression of your capacity to perceive someone through
various faculties, and that ones own ability to be in your
field of perception. Whenever you saw such a one you would
have a couple of sensations and feelings. And when they left
the room you would simply do something else. This connection
couldnt become love. A relationship can never become
established in that way. A relationship must be lived under
all conditions. Therefore, you naturally think of the one
you love whenever you are somewhere else. You think of that
one wherever you happen to be. You may go many places or do
many things, but in each one of those places, in the instant
of each one of those things you did, you were actually
enjoying your relationship to the loved-one. And you
participated in that relationship not only when you thought
of it, but even subliminally, tacitly. You constantly
enjoyed that contact. Thinking of the person was just a way
of occasionally resurrecting the pleasure of that prior
relationship in the mind. And beyond that, you enjoyed this
continuous feeling of being in love and of loving, of being
somehow satisfied and connected. If such subtle meditation
is awakened in lovers, it must certainly be awakened also in
relation to the Guru and God!

The functions of spiritual life
take place in the form of a relationship! It is the
relationship between the disciple and his Siddha-Guru. It
doesnt take place at the level of some philosophy or some
technique that you apply to yourself. It is a relationship,
and it appears only where it is alive, only where it is
actually functioning in life. Therefore, many of the same
functions that exist between lovers exist between the Guru
and his disciple.

If I never thought of you, I would
have very little opportunity to live this relationship to
you and to intensify it. This relationship could never take
place if the only time I ever contacted you was when I
happened to be in the same room with you. I must think of
you. I have thought of you many times since I saw you last.
Just so, I expect you to think of me.

For these reasons the disciple
always thinks of his Guru. It is a necessary aspect of their
relationship. This thinking of the Guru, or even sitting in
Satsang by means of the contemplation of his picture, all
such things are very natural, homely, human and real things
to do. Such things are natural, real and necessary wherever
Satsang or the relationship itself is real. But where the
relationship itself is otherwise unreal or obstructed by
virtue of the various strategies of Narcissus, such
meditations can become obsessive, false, mere formalities,
motivated techniques. They can become all kinds of
craziness, like infatuation with a dead movie star. And
people have all kinds of “dead movie star” Gurus. They have
all the pictures, the books, the beads, hair, costumes,
concepts. They have the whole thing displayed in house and
mind. They play all the prescribed games, but they never
begin spiritual life. Therefore, thinking of the Guru is not
the way to get to heaven. It is not the method of Truth. It
is simply a reflection of the prior life of Truth. It is one
of the manifestations of living Satsang. As such it is a
very natural and very useful thing to do. I recommend that
all disciples maintain and express their relationship to the
Guru in exactly that way. Thinking of the Guru, or
contemplating him, should always be loving enjoyment, loving
recollection of the condition of relationship to Guru, and
absorption in his Presence. Allow it to be spontaneous,
simple, not merely “thought,” but constantly felt and

I contemplate all who are becoming
my disciples and devotees always. I think of each one from
time to time. I maintain my relationship to each one, even
when I am not in his physical presence. Therefore, I also
expect each one to maintain this Satsang constantly. If you
can be responsible for conscious processes that transcend
the ordinary, then you should deal with me on those levels
as well. Until those functions come alive, live to me on
this level. Dont be worried that you are too far down here
or something. Even when so-called higher or more direct and
“spiritual” forms of Satsang arise, you will continue to
enjoy Satsang in these homely ways. Indeed, it is when
higher awakening is full that the disciple and devotee
begins most to enjoy and prize meditative contemplation of
his Guru.

Particularly in the early stages of
his contact with his Guru, the disciple tends to become
self-concerned. This is because he wants to be as perfect as
he can be. He wants to be doing the right thing as much as
he can. By constantly correcting himself, he becomes even
more self-obsessed. Only think of me, and live the
conditions of our work. Be always aware of our relationship
in a very simple way, and you will necessarily begin to
become sensitive to its subtler functions. Live this work to
the degree it has already been communicated to you. Live it
at those levels in which you are already responsible. And
you can always be responsible for our relationship by
remembering it. Remember me. That is something you can do.
But also continue to study the work. Apply yourself to the
study of this work. Listen to the teaching. Allow this
insight to develop.

If you sit down for meditation
without being aware of your Gurus Presence, then you are
meditating out of Satsang. There is no genuine meditation,
no useful meditation, except in the condition of Satsang,
the conscious awareness of ones Guru and the condition of
relationship to ones Guru. That conscious awareness can take
on many forms. Your Guru may come and sit with you. But this
Satsang also has subtler forms. There is a characteristic
Presence that one senses. The Presence of the Guru is not
felt or assumed visually. This Presence transcends his
picture, or even his physical form. Unless this Presence is
the condition in which you do your meditation, you cannot
meditate. You can only carry on some mechanical search of
your own, unless the Guru is Present. But the condition for
meditation, for enquiry, for all the processes of spiritual
life is the Guru.

Just so, until enquiry begins,
until real insight develops and becomes enquiry, the
simplest form of meditation is just to be aware of ones
Guru. It is the awareness of relationship to him, the
recollection of him, the living of the conditions, the study
of the work. And when you sit down to enquire, you must
bring the sense of your Gurus Presence to that sitting down
as well. And one in whom enquiry has become perfect has only
become perfectly aware of his Gurus Form, so that he always
enjoys perfect Satsang with him.

All of the spiritual processes that
are described in The Knee of Listening , all of my own
experiences, all of the forms of my meditation, including
enquiry, and my very existence to this instant of time, have
all taken place within a living spiritual Presence or Form.
That Presence or Form has always been the condition of my
work. It is a spiritual Force, a spiritual Presence, always
active, and all the processes that have taken place have
arisen within the condition of that Presence and Form.
Without that One there is no spiritual life. From birth,
this Presence, this Light, this inclusive Consciousness,
this radical awareness of the Divine Form was only obvious
to me. So my spiritual adventure began from the instant of
birth, even of conception in the germ of this
psycho-physical form. It always has been going on. But
without that manifestation, who knows what I would have
done. What if I had forgotten it? What if it had forgotten
to remember me?

Therefore, the only ones who
functioned as Guru for me were living Teachers. By “living”
I do not mean the simple fact of appearance in physical
form. I mean they were truly extraordinary beings, who could
communicate to me the very Force of Truth and its spiritual
process. So I didnt spend my time with ordinary men, with
ordinary teachers who gave out techniques and such. All the
Teachers I have spent time with in this world and in the
subtler planes have been “extraordinary” in the genuine
sense. They have tangibly manifested the Presence of the
Heart and its Conscious Light in some form or other. And
that is the only way in which a true Guru functions. The
Guru is not a “philosopher.” The Guru must manifest the
tangible influence of the unqualified Heart of Reality. He
has to manifest Reality alive. If he does not, the real
spiritual process is not going to take place. Something else
will take place. Karmic work will take place. There may be
experience, hearing about interesting things, manipulation
of your psycho-physical states, perhaps even the gain of
some nice human qualities. But the spiritual process will
not take place.

When you have contacted such a one,
when you are living as a disciple, when the Guru is your
condition, the condition of your living from day to day,
then it is natural to think of the Guru. And to be very busy
second-guessing yourself at that point, correcting yourself,
wondering if you should or shouldnt, that is just
self-concern again. Understand what you are up to in that
case. What is this reluctance? There is no ambiguity in the
approach of the Guru to his disciple. Guru means light over
against darkness, light comprehending or obviating darkness.
The Guru makes the darkness obsolete by not using it, by
using Light only. The Guru is one who shows the true Light,
who shows the Truth. The Guru doesnt say, “Maybe there is
Truth, and maybe I am found in it.” He only shows the Truth.
He only communicates and lives Truth in the most direct way.
And he doesnt want ambiguity in his disciple any more than
he will suffer it in himself. He wants perfect attachment,
perfect devotion, perfect relationship, continuous contact.
Therefore, all the forms of contact are necessary and
acceptable. Obsessiveness, however, is not a form of
contact. It is a form of self -involvement. So there is more
to this work than simply thinking about me in smiling ways.
But as a random event, as a natural event, as something also
that you enjoy at the times of meditation, it is very

DEVOTEE: Franklin, recently you
have said: “Meditate on my form. From now on just meditate
on my form.”

FRANKLIN: Muktananda Baba spent
many years traveling all over India. He spent a lot of time
with some very extraordinary people. He did many kinds of
sadhana, but his sadhana was not conclusive until he
surrendered to Bhagavan Nityananda. By the time he came to
Nityananda he was ready for the consummate sadhana of a
devotee. He had met Nityananda very briefly as a boy, and
was blessed. From there he went on to become a student of
spiritual life, and, after many years of spiritual
discipline, he developed the various capacities of a
disciple. Therefore, by the time he came to Lord Nityananda
he was ready for the most intense recognition and form of
sadhana, because everything else, all the basic traditional
approaches, had done their work and were now spontaneously
alive in him. Now he was capable of becoming a genuine
devotee. Thus, he describes his spiritual practice with
Nityananda as being one in which he simply meditated on
Nityananda Guru. He didnt always live in close proximity to
Nityananda during the years of this sadhana. Very often he
lived elsewhere, but he meditated on Nityananda constantly.
And whenever he was in the general area of Nityanandas
Ashram, he would go down to Ganeshpuri every morning. He
would just sit off in a corner of the hall where Nityananda
would be. And he would gaze on Nityanandas form. His wasnt
just a visual contemplation. He would become completely
absorbed in Nityananda, to the point where he lost all
“self” consciousness. Nityananda would periodically look at
him, or do and say things to him. But this contemplation was
the fundamental form of his practice. It was meditation on
Guru, Guru-bhakti, Guru-love, Guru-devotion.

Muktananda Baba now talks about
this as the only perfect way. And I agree. It is the
fundamental and mature fruit of spiritual life. It is the
perfect form of sadhana. But we do not live in India. There
is no living spiritual tradition here. There is much that
must first be learned. There must be a foundation. Just so,
there was much that Muktananda Baba did all over India
before he surrendered to Nityananda. There was much he did
in lifetimes before. And he enjoyed the benefits of a whole
country of spiritual tradition. I cannot assume that kind of
fundamental groundwork in those who come to me. So there are
many aspects of our work, many forms of gradual development,
communication, and realizations of sadhana. But it is true,
the most fundamental form of Satsang and of meditation is
contemplation of the Guru, contemplation of his Form and
Nature as the Form and Nature of God and as ones own very
Form and Nature.

The Gurus Form is many forms. When
Muktananda was contemplating Nityananda he was looking at
his physical body and life, and from there he proceeded to
the subtle and universal forms of his Guru. The Guru in the
world, the Guru who is physically present, is a direct
manifestation of Amrita Nadi, the Form of Reality. He is
alive as That. He is That absolutely. His visible human form
is an absolute reflection of the Perfect Form, and a perfect
communication of it. Therefore, to contemplate and become
completely absorbed in the Form and Life and Presence of the
Guru is to be continually attentive to his ultimate
communication, the communication of his ultimate Nature,
which is also your own. Thus, to become capable of
contemplating or meditating on the Gurus Form is the
ultimate capacity of a devotee. And the Gurus Form is his
simple physical form, his subtle appearances, his cosmic and
universal manifestation. But, first and last, it is Very
Form, Amrita Nadi, the Form of God, Guru and Self which
stands forever in the Heart.

True meditation on the Guru is
nothing you can successfully try and do. It must awaken in
you in the midst of a life of understanding. It will be the
fruit of your sadhana, the fruit of your discipleship. But,
certainly, from the very beginning, some form of this
meditation can be the case for you. Some more than others
have the inborn quality of a bhakta, a devotee. Others, from
the beginning, have more of the quality of a yogi, one who
is readily involved with the internal processes. Others have
more of the quality of a karma yogi or an active
personality, a vital-based personality. But whatever the
latent or chronic quality of the individual, there is from
the beginning some capacity to become absorbed in reflection
on the Guru, on his physical form, on his words, on his
entire communication, on all his forms, in every way it is
possible to be aware of him. In every case it is possible to
think of the Guru, to contemplate the Guru, to be with the
Guru, and to serve him.

To serve the Guru is a form of
attention and, therefore, of meditation on him. If you do
something for the Guru, that is away of being aware of the
Guru. Thus, service to the Guru, as well as all the other
forms of natural and subtle activity, are all forms of
attention or absorption in the Form of the Guru. And the
ultimate Form of the Guru is very Reality, Truth, the Heart,
the Light, Amrita Nadi, the Form of God. The Guru himself is
the communication. The Guru himself is the Teaching. The
Guru himself is the Truth. This is the highest form of the
Teaching of the Siddhas. But the capacity to live that
Truth, that Paradox, depends on real sadhana, the sadhana of
one who truly understands.

To be a “disciple” means to take on
the discipline of the Guru, to study his Teaching, to do
what he tells you to do, to fulfill the conditions, to live
in Satsang with him, to be always aware of him. All of this
promotes more and more continuous absorption in the Guru, to
the point of perfect relationship to the Guru, perfect
Satsang. As I have said, this relationship between Guru and
disciple, this Satsang, whose “mind” is perfect
understanding, is the channel, the conductor of the Light.
It is the “body” of understanding. It is what pulls the
Light down through the “door.” It is what opens the “door.”
If Satsang becomes perfect, then the process becomes

Contemplation of the Guru is at
once the simplest and highest form of the Teaching, but also
the most profoundly difficult. Therefore, it requires
sadhana to be mature. There are those who, without
life-correction, without meeting the real conditions, fool
themselves into thinking they are doing the sadhana of
devotion, simply because they have a kind of emotional or
preferential attachment to some spiritual personality. They
have read about Jesus, Ramakrishna, Meher Baba, Yogananda,
and such reading has created a potent image for them. They
are not meeting the conditions in any fundamental sense,
they are not doing sadhana, they are not living Satsang with
any Guru who is really present and active in relation to
them. They are just indulging themselves, and as a
justification for their self-indulgence, they use the idea
that they are devoted, forgiven and ok.

People have read that being a
devotee of a God-Man is the highest form of sadhana. They
think all you need to do is work up a little feeling of love
for your God-idea every now and then. And when do such
people do that sadhana the most? It is usually when they are
indulging themselves the most! When they are stoned, drunk,
happy, relieved, guilty or afraid, that is when they begin
to be the most “devotional.” But truly, these are the least
devotional, the least sensitive times. Such expressions are
not true devotion. True devotion is the fruit of
discipleship. It is the responsibility of the disciple to
live this way of Guru-Satsang consciously, and to do its
sadhana, to do what is his responsibility as a disciple. And
the fruit of it, the fruit of discipleship is the mature and
apparently simple life of a devotee. That is why I have said
that at the end of the period of discipleship the individual
will become my devotee. I am the sole meditation of my
devotee. There is a peculiar form of sadhana that is
awakened in such a person. And I will know who is prepared
to do such sadhana, who is prepared to live the conditions
of a devotee. There is no reason to be concerned for when
you are going to be “finished” as a disciple. Be perfectly
willing to be a disciple forever. “Devotee” is just a word
used to describe a certain state of sadhana, a certain
quality of sadhana. It is not a kind of status any more than
Guru is a kind of status. It is a function. If the function
doesnt exist, there is no point in being called a devotee,
and there is no “status” gained in actually being a devotee
in any case. Those who are my devotees are going to work!
Being a devotee is more than loving me. Being a devotee is
absolute adherence to me. Sadhana must have developed,
really developed, before a person is capable of doing that.
Look at all of the resistance that has come alive in the
members of this Ashram with just the few conditions that
have been given so far. The conditions of being a devotee
are absolute! They are a fire. So to be a devotee is not
just some smiling craziness. Therefore, do not be concerned
to be called a devotee. Be my disciple, and I will know when
you are living the life of a devotee.

DEVOTEE: The way I understand it,
resistance of any sort, whether it is apparently in relation
to some other person or in relationship to ones function at
any time is obviously and ultimately resistance to

FRANKLIN: Very good. That is real
insight. That is the discovery of a devotee. The Guru is the
Form of Reality. The Guru is not just a light above your
head, not just the light between your eyes. He is
everything, he is all functions. The relationship to the
Guru is fundamental. It is the fundamental condition. It
duplicates the structure of all manifestation. Hidden within
the one you know to be your Guru, and hidden as well within
the one you know to be yourself, is all and very Reality.
But this realization must be a practical one, not just a
mystical one. It must be lived. It must be consciously lived
at every level of manifestation.

DEVOTEE: Does karma prevent the
ability to function?

FRANKLIN: Karma is the inability to
function. The karmic condition is the continuous sense of
dilemma. Satsang is the only way in which your dilemma, your
karma becomes obsolete, because it is not meditation on your
dilemma, it is not an attempt to transform the limited self
you are always meditating on. Neither is Satsang an attempt
not to meditate on this dilemma. Nor is it an attempt to
change this “self” on which you usually meditate. Satsang is
relationship to Guru. Satsang is to live the relationship to
Guru under all the instances of this tendency to contract
into negative or obsessive meditation on your limited state
and your failure. If you do this hour by hour, day by day,
life after life, aeon after aeon, becoming evermore absorbed
in the Guru, loving the Guru, serving the Guru, living that
very condition of Satsang with the Guru, you will have no
use for your karmic dilemma any longer. It simply will not
be functioning any longer. It will become obsolete. It
becomes obsolete through non-use. Therefore, Satsang is the
principle by which suffering becomes obsolete and by which
all function is fulfilled. And the perfect form of Satsang
is the life of a devotee, of one who is perfectly absorbed
in the Guru, perfectly absorbed on every functional level.
The only way you become capable of that is by living the
disciplines of spiritual life in the company of the Guru.
This whole process of Satsang simply works to make obsolete
this thing that you are always meditating on and trying to
do something about. So live Satsang instead of being
concerned in any way about that.

I am not making the negative
statement: “Dont be concerned about that.” I am making the
positive statement: “Live Satsang.” Live this relationship
to me. Neither meditate on your dilemma, nor try not to
meditate on it. Always meditate on me. Always live this
condition of Satsang. Always do the sadhana that I will
communicate to you. If you always do that, your concerns as
well as the thing itself will dissolve. But every time you
interrupt the process of Satsang in order to contemplate
this disturbance, this dilemma, this limitation, this
feeling, this suffering, you have turned from me to
distraction in yourself. I am not saying you should do
something to all of that. Nor am I telling you not to do
anything about all of that. What I am telling you to do is
not an action in relation to all of that. It is an action in
relation to me. It is Satsang. Always live with me. Always
meditate on me.


Method of Siddhas Table of

(Narayana Sooktam)

Part One:

The Method of the Siddhas

1. Understanding

2. The
Avon Lady

3. Money,
Food, and Sex

4. Vital

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:

Gospel of the Siddhas