Treasures from the Meher Baba Journal
De Simple Silence.
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[modifier] Love Longs For This Supreme Privilege
Kitty Davy
« Love suffereth long and is kind » says the writer addressing the Corinthians. No phrase expresses more beautifully and more perfectly our beloved Master, Meher Baba. He once said : « Do you know how I suffer from you all not understanding Me and My love ? »
How many of us say to the Master, « Give me God-realization. Give me union, and I will give you all I have. I want nothing else, and then I will serve you to the very end. » What a crucifixion ! What a sword thrust into the very heart of the Beloved to condition thus God’s Love. Better that we bury our heads in the dust at the Master’s feet.
Let us rather be as he great Saint Rama Goa of South India who used to cry : « Oh God ! Let me remain Thy lover forever. I do not want union, for then I cannot love You. » But says Baba : « The result of this love is union. Love must naturally long for union, but it must be ever ready to give up the longing for union if it be the wish of the Beloved, and not think of self at all. »
The nearest approach to complete Oneness and affinity with the Master is when He allows us to experience something of His infinite suffering—an experience known only to the lover and His Beloved. Love longs for this supreme privilege, a longing deeper than that for service, but it is not to be had for the asking !
[modifier] The Need For Creative Leadership In India
Throughout the hoary ages of the past, India has played the most prominent part in shaping the spiritual history of humanity. She has been a home of Avatars, Prophets, Masters, seers and sages, whose contribution to the spiritual evolution of humanity has been unparalleled. The contribution of India to the solution of mundane problems has also been remarkable, since she has produced scientists, poets, philosophers, emperors, leaders and statesmen of the first order. In the past, India has attained eminence in spiritual as well as mundane spheres of life ; and her place in the post-war New World of the future is going to be unique.
The problems which India has to face today are, in some ways, more complicated than the problems which any other country is called upon to solve. Men of all races, creeds, cults and religions have found a home in India ; and if this lack of uniformity in composition has presented some difficulties in arriving at solidarity and concerted action in the national life of India, it must in no way be looked upon as a pure handicap. The various streams of culture which have poured into the life-history of India have added to the wealth of her national personality ; and they have not only created a suitable opportunity for arriving at a new cultural synthesis, but have necessitated its emergence. If handled with creative leadership, the presence of conflicting elements in Indian life can be utilized for bringing into existence a rich world-culture, which shall not only rejuvenate and harmonize Indian life, but will also give a new tone to the life of the whole world.
The process by which we arrive at the new world-culture cannot be purely mechanical. We can never have any vigorous world-culture by merely piling together certain isolated elements selected from the present diversity of culture ; that way we shall only succeed in getting a patchwork of little vitality. A hodgepodge of collected ideas can never be a substitute for a direct and fresh perception of the Goal. The new world-culture will have to emerge from an integral vision of the Truth independently of existing traditions and not from the laborious process of selection and compilation of conserved values.
The new world-culture which will emerge from integral vision will, however, automatically bring about cultural synthesis. Since the vision that inspires the new world-culture will be comprehensive, it will not negate the values of diverse traditions ; nor will it have merely patronizing tolerance for them. On the contrary, it will express itself through active appreciation of the essentials of diverse religions and cultures. The vast vision of the Truth cannot be limited by any creed, dogma or sect ; however, it helps men to transcend these limitations, not by blind and total denial of any value to the existing creeds, dogmas and sects, but by discovering, accentuating, unfolding and developing such facets of the Truth as might have been hidden in them.
[modifier] Worship From The Heart
Almost the whole of humanity is concerned with Bhakti Yoga, which in simple words means the art of worship. But it must be understood in all its true aspects and not merely in a narrow and shallow sense in which the word is commonly used and interpreted. The profound worship based on the high ideals of philosophy and spirituality, and prompted by Divine Love, doubtless constitutes true Bhakti Yoga. Nevertheless it may be said that the ritualistic worship which the masses of humanity confuse with religion is Bhakti Yoga in its incipiency or initial stage. The average man should follow his creed, whatever it be, in all sincerity, regardless of rewards to come and with only the aim and object of : « I want nothing but you (God). » But when I speak about following one’s creed I mean that everyone should be free to base his worship on the religious ideals and methods that appeal to him most ; and not that one would stop dead at believing or disbelieving in certain statements in a particular scripture about subjects that are generally beyond the sphere of the intellect. It is the act of worship from the heart, and not thoughts and beliefs, that counts in the religious province.
[modifier] Arangaon Dispute
Elizabeth Patterson
Staying at Meherabad I feel that I live everywhere and nowhere. Yet through Meher Baba, this speck on the map of India which is unknown to the world seems like the pin of the hub that fastens the giant wheel, with its spokes radiating out to the throbbing cities, the arteries of civilization, and to the furthermost ends of the earth.
Colorful local events assume importance which could have their counterpart in other communities of the world, only against different backgrounds.
The little village of Arangaon, with its four hundred inhabitants, is about a quarter mile from Meherabad. We can hear its temple bells from our hilltop. The village had its importance, together with Ahmednagar, in the time of the brave Mohammedan queen, Chandbibi, who lived several hundred years ago in the Mogul period, and who led her armies to victory (although she, riding on her white horse, was killed in the battle). The great picturesque fort in Ahmednagar, which is large enough to house whole barracks of British troops today, was constructed by Chandbibi when Arangaon was a thriving village.
At present in Arangaon there are interesting architectural facades, doorways, windows and other relics of past grandeur, including parts of the old wall. But now the place is crumbling and poor.
There is an ancient feud existing in Arangaon, the true details of which are lost, but which is kept alive in the village through the inhabitants taking sides ; two « Parties » have long been formed. The village has always been divided against itself, despite the fact that the inhabitants are practically of one caste.
Meher Baba’s Birthday or other occasions when the villagers come to see Him, or when they invite Baba to their village for a fete, are the rare occasions when both parties come together peaceably. Recently Baba was invited by the headman of Arangaon, as spokesman, to come to their great fete day and give the villagers darshan, or blessings.
Knowing that His Western disciples had never seen anything of the kind, Baba invited us to accompany Him on what turned out to be a touching miniature « triumphant tour » ; for every villager was there, lining the cobblestone streets and throwing flowers before the car in which Baba rode. He smiled upon them as the divine parent, which He is in truth, and we could feel their hearts respond.
The headman of the village, together with musicians and native dancers, slowly walked or danced the half-mile distance from Meherabad to Arangaon with its winding streets. At a place especially prepared for Baba near the ancient gateway on the far side of Arangaon, the villagers each in turn passed in front of Him and, in the manner which is as old as the East itself, prostrated themselves before His feet, and He touched their heads in blessing. Baba always lets happen that which is prompted by the human heart.
It happened a few days later that some minor crime was committed in Arangaon, and the ancient feud flared up ; one village party was on the point of killing the other when they remembered Baba. They sent a delegation to Him, saying that only Meher Baba could settle their differences. He returned word that He would meet a contingent from either side, both at the same time, at the ashram in Meherabad that evening.
As we rode up, the two parties were seated, divided on either side of the building, and Baba arranged that they were kept waiting for a few moments and then suddenly called into the ashram. In this way they came inside all mixed as one party and Baba requested them at once to be seated on the floor.
One villager with murderous thoughts against the other found himself seated next to one of the opposite party — but they were so intent upon putting their side of the question before Meher Baba, believing Him to be the True Judge, that they did what on other occasions would have been impossible without bloodshed.
Baba had several of His able, staunch men disciples conduct the gathering, and if more than one villager spoke at a time they were quietly but strongly kept in order. Baba showed extreme patience and listened to about forty anguished souls with all they had to say. Finally one old woman came forward and swayed back and forth, almost as if she were reciting an incantation of all the woes of the race. One of the village men stepped forward and pushed her aside, as even they could not stand so many woes !
At another point, when evidently the particular offender was speaking, about ten men arose and commenced yelling at one another. Baba smiled benignly and then clapped His hands for silence. The effect was instantaneous and amazing ; the men so rough and loud and Baba so gentle in comparison, not speaking, but with only a hand clap of command that abated their storm of passion.
On His board, interpreted by one of His disciples, He informed the gathering that, as evidently they had made up their minds not to be peaceable, there was nothing to do but to leave the matter to take its course, and when it reached the authorities they would deal with it in their own way. Baba arose to leave. Upon this the villagers, who were enjoying their ill feelings towards one another and wished to talk all night, were taken aback and their faces visibly fell, for suddenly the arguers were left without an argument, as fire without fuel !
Meher Baba paused at the doorway and, seeing them crestfallen, stated that He would remain only if they would abide by His decision — to which they agreed. First He took the headman to task for not having kept better order in the village. Some began to feel rather sorry because they felt in their hearts that they were really to blame in the matter. Then He told the dissenters that they must « forgive and forget and become one. »
As long as they had two parties they could never accomplish this. There was much discussion amongst themselves, and I thought, of course, that they were objecting to giving up the two parties ; but instead there was objection to eating together, as it had been proposed that a village feast be held. The question at issue appeared to be that one side would not accept food from the other. In Indian custom if both parties agree to eat together, it becomes a bond ; similarly, in our Christian Bible it refers to breaking bread together as something sacred ; but we in the West have lost the significance that the East still has for this rite.
It was agreed finally that if Meher Baba Himself would give the food, they would both accept from Him and thereby become one family. In this concrete manner, a few days later, Baba thus blessed this flock of black and white sheep, uniting them from ancient hatred into fellowship.
On the twenty-sixth of November last, as the Arangaon villagers wished to express their appreciation to Baba and to cement their union by coming to Him, a gathering was arranged which commenced at sunset time. A long line consisting of the four hundred inhabitants, together with their children, came up the hill where we were residing, led by their musicians who kept time in a slow rhythm of dance. Baba was seated on the ground in front of the place where once He had retired in seclusion for a year, and where there now is erected, over His cave a white domed structure.
The evening ceremony consisted of a bhajan, or sacred recital, sung before Baba. Until now the former parties had kept back one thing, which Meher Baba knew, and that was sitting next to each other in the temple. Instead they held the weekly bhajans separately. This sacred song recital in Baba’s presence commenced by one of the former parties singing, accompanied by bell-like instruments ; and then that which had not happened for years occurred : the other party joined in unison.
At this point Baba, who knows so well the childlike need of the people for a material symbol, gave to the villagers a long-shaped drum, which is an ancient sign of the « peace of unity. » Hereafter at the bhajan in the temple they will sing together accompanied by its rhythmic beat, which in their orchestration is played as recurrently as the beat of the human heart.
All the assembly of men, women and children came forward to receive Meher Baba’s darshan and prasad before returning to their homes ; and they took leave with song and blessings in their hearts.
[modifier] Control
Kitty L. Davy
Come and see and bear witness to Meher Baba’s perfect knowledge and understanding of all human beings. The Divine Psychologist using Divine Love as His medium of working ; see how patiently He works. As there can be no perfect knowing of the True while the false ego obliterates the real « I, » He must lead you towards understanding this false ego which exists only in this world of duality. It is this awakening which gives you freedom — freedom from bindings of convention, bindings of fear, bindings that limit and bindings that inhibit. From all these He will set you free, that the Spirit within may shine forth undimmed. How ? By making you conscious first of its nature, and then at every opportunity giving it knock after knock, till you can remain calm in the midst of all, and the false ego thus starved loses its energy until it ceases to exist.
Meher Baba with His Infinite Knowledge leads you to the point where you have to face up to the truth of yourself. There is no escape in a life lived in a group, living at close quarters under one roof, bound in by four walls. Every detail of the life of each is known to the Master. For example : someone insults you, calls you names — calls you a liar. Immediately your ego is hurt. You boil inside, and if this resentment is not controlled, it shows itself in anger and excitement. In this way you feed the ego, and instead of decreasing, it increases. Meher Baba, who sees all, calls both parties together. He rebukes, He scolds for this lack of control and lack of love, saying : « If you cannot love each other, and it appears that you cannot, then take practical steps to see that you do not fight and can give in to one another. When you begin to feed the ego with the help of the mind and you feel resentment and excitement approaching, start laughing, start dancing, go outside for a moment until the mind is under control. But control at all costs. »
How slow all are to learn this lesson of control ! No wonder the Master asks for implicit obedience. He knows that without this order, the struggle would be a hundred times greater. It acts as a reminder. It focuses our thoughts on Him and not on our actions. But the closing of the scene makes even the rebuke worthwhile. Baba, looking up and smiling, says : « Now go ; forget about it and do not brood. Throw it all over. It no longer exists. Be happy, be cheerful. This is my order. » (He knows how difficult it is for us to forget.)
Thus we experience Divine forgiveness that truly forgives and forgets. Meher Baba may withhold the fulfillment of certain statements He may make until His own time ; but if He says that He forgives and forgets, you have abundant proof that this is so. He trusts you as before.
There are few things that Meher Baba really dislikes, but one of these is excessive remorse and tears. If He orders you to forget and to stop brooding, you must obey and control the mind. It is lack of control that prevents your doing so. Hence Baba’s insistence on obedience, which is always to help you and for the sake of the work. Says Meher Baba : « If you cannot be cheerful and obey when I tell you, then why stay near Me ? You sacrifice all — your home — your friends — your freedom — for the bindings of four walls, and all this for love ; yet you spoil what would be a perfect sacrifice by this absolutely disastrous lack of control. »
[modifier] Who Is That Man?
Countess Nadine Tolstoy
Meher Baba’s humor and wit is subtle and to the point ; He will lift the lower moods in laughter and fun, making everybody light and alert, free from heaviness and limitations of self-consciousness. His greatest words of Truth become alive, sparkling in wit and inspiration. In His subtle way He stirs the joyous qualities in human nature and changes one’s moods accordingly. He likes cheerfulness as a sign of real, free response to Him. In all of life, in beauty and humor, in ugliness and misery, in richness or poverty, He is the One in each heart — in joy or sorrow. One moment He works and plays with joy, another moment He works and plays with pain, always turning the game into glimpses of spirituality and greater detachment.
To help the control of the mind He gave a wonderful message about the mastering of disturbing thoughts to someone in a desperate state of mind : « As long as you do not interpret thoughts into actions you get the opportunity thereby to exercise control. »
And further to calm the troubled seeker He says : « If no thoughts assail you, what is the difference between you and the stone that has no thoughts at all ? » Yet He will show the outlet and the way, saying : « Cease the mental tension, train your mind to pass over thoughts ; don’t countenance them until such time that you can surrender the mind itself. When the mind is surrendered, there is no question of happiness or unhappiness. Because of the thoughts, the past lives’ sanskaras are spent away — they come and go. It is like a wound up alarm clock : it will ring at the appointed time, but only so long as the winding is there will it ring and run its course. But take note not to wind it again by indulging in action. Still if you want to die, die in Me, in my Naad, by getting hold of Me firmly. That is salvation, that is real dying. Worldly dying is not the thing. Remember that the whole world is a zero. Mind is the universe, mind is the man, the woman, the beast. Life in the ashram is not only a bed of roses but of thorns too. »
As His work is in life, through life and for life, as One Life in its ultimate meaning, He links all life events with their spiritual good. All our inclinations are used naturally for their perfected expression in a detached, impersonal, free way. His main concern is to see that it is done with love, from the heart : work, write, speak, serve from the heart... and with that He awakens Love.
He makes one rich with love and pure in heart. He says : « Love is God — lust is Satan. » He compares the lustful man to a cart on one wheel. Disentangling man’s consciousness from bindings, He makes it free. He says : « Spiritual freedom ought to be the only goal of all, for it includes everything else — moral, mental and material. Love is the very essence of Godhood. But not the spider type of love. The spider says, ‘Oh fly, for you I have built this palace, come and become one with me.’ It is the life-giving love I want, not the life-taking love. All yoga can be done only with love. But it needs the grace of one who himself has that Love. Love holds all keys to all mysteries of life. Love awakens. »
The fundamental law of being is One for all.
This happy wise Man says : « The self is self’s curtain. That is why it is almost impossible to know self. It is so completely one that unless there is duality the experience cannot be had ; but when the duality is there then ignorance creeps in. Eyes cannot see themselves unless the mirror reflects them. The sparrow to see itself needs a mirror ; but when it sees itself in the mirror, it thinks it is some other sparrow and fights with the reflection. Why ? The duality caused by the mirror made the sparrow see itself ; but ignorance made it think its own reflection to be another sparrow. Unless there is a mirror the sparrow cannot see itself and when the mirror comes, the ignorance comes too.
« For the soul to know itself, the medium of Maya and its creations is necessary. But Maya and its creations come, ignorance comes too, and instead of knowing itself through Maya it goes on fighting with Maya. Ignorance must go, and soul will know itself. »
Meher Baba says : « Material freedom binds you to Maya and leads to spiritual avoidance — it is no freedom. The freedom that helps towards truth and spirituality is real freedom. But some who have faith and believe in God lead a life without character and fail to make any progress ; while there are others who do not even believe in God but lead such a noble life that they automatically come closer to God. Whereas atheism is generally born of intellectual vanity, agnosticism may more often than not be the outcome of intellectual humility. Humble, honest agnosticism is sure sooner or later to be converted into firm conviction of the reality of God.
« Uncontrolled mind plays havoc with your soul. My mind is like the ocean : all the filth, all the good and bad is absorbed in it. In a small pool filth upsets the water. In the ocean all is drowned. So is My mind. Your limited mind becomes stagnant with a few bad thoughts. Universal bad thoughts cannot affect My ocean-like mind. »
So He serves humanity, continuously bearing its burdens. One can well see in Him that, as He says : « Selfless service and love are the twin divine qualities. Only the one who loves can serve. »
One day when His work will be done He will lay aside His body, and then His body will be buried in the place assigned. Millions of pilgrims will be drawn to this Abode of Peace and Love ; to this Abode of Rest, of Hope, of unforgettable memory, as a unique place for the comfort of the heart.
The eclipse is purely an astronomical phenomenon and needs no explanation. There is, however, a germ of spiritual truth behind the grotesquely colorful imagery of gods and demons, their squabbles and jealousies for the nectar of immortality, all ingeniously concocted by the priestclass to flabbergast the superstitious masses and incidentally to fleece them.
The spiritual aspect of the question is this : The whole universe, known and unknown, has come out of a point in the microcosm which may be called the Creation Point. Simultaneously with this emanation two processes come into play — evolution and production. The differences between the two processes are rather significant and must be clearly understood.
The process of production is dependent on the process of evolution in sequence of causation, but not in the sequence of time. Evolution depends on the Creation Point for cause, but production is dependent on evolution. Evolution connotes spiritual progress and production signifies material growth and change, organic and inorganic.
It is a scientifically acknowledged fact that the stellar regions, planets and stars, do exert an influence on the life and activity of this planet — the earth. And since this earth of ours has the highest evolved organic life, the human happens to be the nearest to the spiritual plane ; the phenomenon of eclipse does indirectly affect the world spiritually.
The Rishis of old knew all too well the astronomical basis and the spiritual influence of such a heavenly occurrence. Looking at the average mentality of the masses of their time, the Rishis could do no better than issue cut-and- dried instructions as to prayers, penance and austerities, investing the whole affair with a religious importance rather than give a rational and spiritual elucidation.
In course of time the religious « do’s and don’ts » of the wise Rishis were very cleverly woven round by self- seeking priests, with a picturesque and awe-inspiring legend of the gods, demons, nectar, the moon in travail and its subsequent Moksha (freedom) for purposes all too patent to thinking minds. Such legendary superstitions persist and flourish with ignorance and illiteracy ; but now people are outgrowing such childish beliefs.
There is, however, no denying the fact that a few prayers and ordeals undergone with keen concentration, concurrently with the eclipse of the sun or moon, do result in great spiritual benefit to the individual concerned.
In October 1937, while still in Europe, Meher Baba called me and said : « We shall return soon to India, and there I want you to join Me on a trip through certain cities. I want you to see Me at work there as you have seen Me at work here. »
When Meher Baba says to do a thing, that is the moment when He wants it done ; and when He wants it to be done, that is the time to do it. So now that we are in India He has drawn out the following itinerary of this nine-day trip on the west coast and through Central India :
We are to leave Meherabad on December 20th, 1937, and we stop at Talegaon, Bombay, Navsari and Nagpur, returning to Meherabad December 30th.
... We leave Meherabad at 6 :00 a.m. precisely. The sun is quietly rising behind the distant hills of Chandbibi, where lived the daring Mohammedan queen in the past history of Ahmednagar.
Our road leads via Poona. We motor along the soft curving mountains I know so well that encircle the distant horizon of Meherabad and which we contemplate every evening in Baba’s company at sunset. The atmosphere is still and blue at this early hour, and everything seems to function right in its own experience. We pass white bundled figures herding goats and lazy dogs abandoned in their own struggle for life, lying around within the boundaries of a tiny village. Baba, looking at all these desolate lives in poor huts, says : « How I love all these. »
We approach Poona. In the distance we recognize the landmark of the white-towered Turf Club with its elegant gates, and we all express the wish to see Baba’s childhood home. Baba willingly accepts the plan.
It is 8 :00 a.m. when the car gently swings into a small lane and stops in front of a large comfortable-looking house. Adi, Baba’s brother, accustomed to surprises, hears the familiar sound of the horn and walks out leisurely to greet us, holding in his deep emotion. Humbly he prostrates himself to the ground and takes darshan from his unique Brother.
Meher Baba’s mother, greeting us cordially from behind a curtain, apologizes for not being dressed for the occasion. But Baba, who times with a measure unfathomable, does not wait. He rushes us out of the main house over to the other side of the lane where, at the joining point of three streets, stands a smaller house — Baba’s childhood home. The house apparently is not in use, although the windows and the shutters seem to be newly painted blue. With great animation Baba Himself opens the door. The inside is empty, the atmosphere clear, quiet and awesome. There are two rooms on the ground floor. To one side of the entrance is a circular wall forming a bathing space where « little Merwan » used to be given his ablutions, thus the mother who meanwhile has arrived tells us.
Meher Baba makes the following statement : « One day men from all parts of the world will come here on pilgrimage. »
A small vertical stepladder leads to the upper floor. Baba shows us the way ; we follow and stand in a chamber-like space, crushed under its low ceiling. Here Baba used to spend those significant hours in anguish, waiting to descend to make Himself available to mankind as the Pure Human, as the divine experiment in its fulfilled order in Being, in Truth.
Here He remained aloof in His divine selfless state, still unselfconscious — and sometimes disturbed by good friends and members of the family, especially by His good mother who did not trust His unfathomable state and wanted to keep Him the same as He was before : Merwan, her precious son. Doing her best to hold Him down, closer to her, she tried to make him eat specially well prepared food. Baba, in a wistful, joking manner, wanting to make us acquainted with the facts, describes how He used to hide the food, which was too heavy for Him to digest. He would put it into a drawer in the room and then into His pocket at nighttime, when He would leave the house and deposit it somewhere in the street for hungry dogs to eat.
Overwhelmed by the atmosphere of many sacred memories, we are carried away... feeling the conscious contact with Him present ; He the Life, the God-realized Man. The divine theme seems incredibly vast against the background of small facts. With a sudden changing of mood, Baba bids us quickly climb down and return to the main house.
Baba takes us through all the rooms which at present are occupied by His mother, Shirinmai ; Adi, His younger brother ; and His brother Behram’s family. The house is comfortable and roomy and neatly kept.
Baba wants to show us more. We rush on to the courtyard. There is the famous well with its excellent water and the big tree that Baba recognizes as an old friend. The connecting smaller houses encircle this garden, and at present are occupied by strangers who all are very well acquainted with the sacredness of the place.
At the other end Baba points to two doors carefully locked with huge chains and padlocks. His mother, who is anxious to dramatize the past of her dear son, says, « This was His prayer-chapel. » But Baba, discreet as usual, explains : « Here I have spent many hours in solitude, and in that room [pointing to the other door] Gustadji [then His colleague, now His disciple] kept vigil. »’
We return to the main quarters ; but before leaving the house, Baba pauses at the doorway. He seems to be absorbed in His childhood memories and suddenly says, « Here, when I was a small boy, I used to play wild games with my chums. » Think of those small fellows who, then in no way conscious of His Unfathomable Being, casually touched Him in their boyish manner and enjoyed in furious adversity their childish games. But how He loved them ! At that time Merwan was full of fun and mischief, but also knowing and wise ; His word even then was accepted. People around used to listen to the charm of His voice with its incomparable sweetness. The unfathomable life in Him drew from the Divine Source and created the thrill of indivisible Love, unselfish affection and friendship in so many hearts.
Baba’s arrival and departure is always quick, but profound in its effect. We are ordered to leave, and without special ceremony we wave goodbye through the window of the car and speed off to Talegaon, our next halt.
We speed on to Bombay. It is the twenty-first of December. The air is nice and cool ; quiet and blue is the range of romantic mountains where Shivaji, the king and great warrior, destroyed the Mohammedan enemies who fought against him.
In Bombay, Meher Baba is given quarters in the home of a close disciple on Frere Road. Many people are already waiting in the long corridor when Baba begins to open the eternal well of His great curing Life.
Later on, while discussing among ourselves some subtle subjects, suddenly Meher Baba with the speed of lightning interrupts the wasted exertion of our minds, making the following statement on selfless service :
« God as God alone is not consciously man, and man as man alone is not consciously God. The God-Man is consciously both God and man ; so the God-Man is both Lord and the servant of the universe. Lord, in the state of helping all souls toward reality. Servant, as continuously bearing the burden of all. To serve Him who serves all is serving the universe.
« Selfless service and love are twin divine qualities. Only the one who loves can serve.
« Serve your Beloved God-Man and you are serving your own self in every other self.
« The service He exacts is for your own spiritual benefit ; but this service must be spontaneous, willing, wholehearted, unconditional and not expecting any reward. This service is an ordeal which tries body, mind and spirit ; or else wherein would the perfection of serving lie if it were to be easy and at one’s convenience ? The body suffers, mind is tormented, but the spirit of the selfless server of the Master experiences the bliss of satisfaction.
« Only the one who has can renounce. A king giving up everything and becoming a beggar exhibits true renunciation ; and so only the one who, without any question and regardless of consequences, serves the God-Man really serves ; otherwise it would be just like paid labor. »
Internal renunciation is necessary, but not external renunciation. It is not the outward escape from the world that leads you to God. You have to live in the world, do all your duties, and yet feel as detached as if you were living in seclusion in the midst of intense activity. How can you renounce this body and mind by retiring into the jungles ?
To be told by Meher Baba not to worry may seem a commonplace and simple thing. Those unaccustomed to His ways or newly meeting Him might wonder why He bothers to mention the obvious, for we all have our worries. Especially it might come as a shock to those who desire to hear from Him learned metaphysical or philosophical discussions. Meher Baba's concern is to awaken the love within us so that we may become real human beings. His appeal is to the heart. Directly and simply He gets down to the very roots of our being. Invariably He says: "Don't worry; I will help you. Just love Me."
These words, like the words of Jesus,(1) are deep and significant; for they are a clarion call to us, to rouse ourselves, to awaken from our smug little outlook on life to yearn for a richer, fuller, deeper way of living.
If we want to understand Meher Baba's ways, we have only to pause and think a little to realize that the fundamental cause of most of the trouble that is shaking the foundations of our world today is worry, and its inevitable sister, fear. Everywhere we see entire nations and peoples in the grip of this worrying business. The life of the individual makes up the life and character of the nation, and each in turn reacts on other peoples and nations. We worry because we lack health, possessions, money or lands. We poison our lives at the source and that affects our adjustments to each other. Then comes intolerance, greed and persecution. We have not got the right kind of faith — the faith that helps us recognize the rights and needs of all men to live peacefully in brotherhood and to know that we are all part of the whole. If we had this faith, we would know, as Hafiz says: "The object of all religion is alike — all men seek their Beloved. O, all the world is love's dwelling; why talk of a mosque or a church?"
Why do we worry so much? With many people it is because they feel an eternal dissatisfaction. They want things different; something eludes them always. Small wonder that in their desperate desire to be free from worry they follow false gods, thinking they will be led to Utopia. They are deceived by words and grandiose promises, and are "let down" invariably for they fail to realize that the remedy lies within themselves. It is only a Perfect One like Meher Baba that can give them the right answer to all that troubles them and the world today. He has Himself attained freedom and can help others to this freedom. If we turn to Him, He will help us and in Him we can find hope and strength. The very fact of His telling us "Don't worry; be happy" helps us and gives us power, for it loosens up within us the causes of our worries.
To love Him and to obey Him is the next step — it is so much easier with Him behind us. For it is a spiritual solution, and no amount of physical or mental striving can solve our problems. Meher Baba does help us to change our attitude to life; and it is not a negative attitude that Baba asks us to cultivate, but a positive, joyful acceptance of experiences in their right focus. Not to be caught up in the passing phases of illusion (Maya) — "to be in the world but not of it" — does not mean a shrinking from life. We have our parts to play. And to withdraw from life to practice austerities, to sit in a cave to meditate, does not necessarily mean spiritual advancement. It would not be right for the majority. Meher Baba seems to prefer us to be active and dynamic, though He wants us to accept whatever experience is necessary for our spiritual progress and development.
Meher Baba helps us in so many ways not to worry or fear and to develop this right attitude towards life. It sounds so simple yet most of us find it so difficult. "Don't worry" says Baba to someone, and usually if that person is receptive he soon begins to realize what a worrier he is, even though it may have been in the depths of his subconscious self; and the measure of the new inrush of life that fills him is the measure of Baba's help.
It is a subtle and pernicious foe that we have to fight; but if we follow Baba's advice we soon find that troubles and fears begin to vanish, because the things that were important to us before do not matter any more. Why should we worry when we can turn to Him and love Him and serve Him?
We must try to know and understand ourselves truly; for Meher Baba says:
"Everything is within you: the secret of Life...God."
We are part of all; it is the veils of illusion that prevent our seeing clearly. We have gradually to shed these veils; to lose our ego, to die to the lower self; and we will awaken like a dreamer from sleep.
Sometimes Baba, in order to help us, brings our faults up to the boiling point. The person who worries, worries more than ever. A climax comes, an emotional upheaval takes place within the person. Then if they have the courage to face up to themselves, and to realize the fault lies within themselves, in a flash the whole thing clears up and they are free from that particular worry. If they lack courage or have not enough love or faith to trust Baba, then they perhaps turn against Him or blame Him for their own weaknesses.
Meher Baba is always there, waiting; ready to guide and teach us; whatever our weaknesses or worries, we can go to Him. And with patient love He will help us again and again.
Meher Baba's telling us not to worry has an added significance at the moment, for we are living in thrilling and trying times. The approaching spiritual age calls for our recognition of the verity of the brotherhood of man. All our resources and powers of endurance will be taxed in the struggle. Out of chaos, order comes. Meher Baba stands like a beacon, beckoning us on. He shows us by His example the heights we can reach; with perfect poise and equilibrium He walks the earth. His Love is our inspiration, and if there are dark days and all goes from us, we need not worry or despair.
Might He not be saying, as Francis Thompson says in « The Hound of Heaven »:
All which I took from thee, I did but take But just that thou mightest seek it in My arms. All which thy child's mistake Fancies is lost, I have stored up for thee at home. Rise, clasp My hands and come.
(1) My peace I give unto you not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." St. John, Chapter 14, Verse 27.
"The true understanding of love is in the growth of consciousness of many of its various aspects as they open out to tender loving hearts that receive and respond and are ever eager to pass it on lovingly to others who need. Love is above all and always triumphs."
These words were written in a letter from the living Master of Truth, Meher Baba, whose supreme way is the way of Divine Love. The Master encourages and feeds what is already there. He does not impose anything from outside. It is all within, He insists. "The Kingdom of Heaven is within you" is re-expressed by the Avatar of today. He says:
"The Supreme Soul, God, is nowhere to be searched for. He is very near you; He is with you; seek Him within. God, the real Beloved, is ever ready to enter your house, the mind; but He cannot because it is occupied by your numberless unreal beloveds, your desires: and there is no room for Him."
When life has lost all meaning and all joy, it can become worth living for the sake of Love. Of what else can this be said? Love does ask us to have faith, however hard it is. Meher Baba understands that until the door of our heart is unlocked and fully opened, we still have doubts.
"One day you will see Me in there," He says, pointing to the heart. "And then all doubts will go." To one who despairs in life He says: "Your life is worth living now, for My Love. I do know, even if you do not. Remember, Love is above all and always triumphs." Let us reassure ourselves that in spite of all we see in the world, Love has not abandoned humanity, and it is not doomed to perpetual darkness. The supreme exponent of Love is in our midst; the forces of light will prevail and overcome those of darkness. Let us have faith; Love alone can resurrect and Love alone is above all. "The whole creation groaneth and travaileth," and indeed it is true, but it is not for nothing. We cannot understand all at present, but we can trust in spite of all that the crucifixion of humanity is not its end, any more than the crucifixion of Christ ended His Love or His life. That life of Love is eternal, and upon it our life depends.
Meher Baba says: "When, from the depths of the heart, man desires something more lasting than wealth, something more real than material power, the wave of destruction will recede. Then peace will come, joy will come, light will come. The breaking of My silence — the signal for My public manifestation — is not far off. I bring the greatest treasure which it is possible for man to receive — a treasure which includes all other treasures, which will endure forever, which increases when shared with others. Be ready to receive it!"
Nature never has been, never will be, and never is at war with man. It seems as if she is at war with man because he violates her laws. No individual and no nation can break her laws with impunity.
Meher Baba
Meher Baba in answer to Dr. Abdul Ghani Munsiff January 1939
Question: Will material science, in the near or remote future, be able to probe into subtle and higher planes? At the present rate of scientific progress it ought to be possible, if there be continuity or a point of fusion from the material to the subtle.
Answer: "You are going into deeper waters. Now listen carefully. The soul, essentially divine, infinite in existence, knowledge and bliss is, all by itself, the only Reality. Everything else exists only in imagination. The famous and oft-repeated parable of the snake and rope will elucidate the point. The soul somehow imagined the rope to be the snake. This phase engendered fear which, to stretch the simile further, we may call mind. The mind extended itself to grasp it (the snake); this is energy, and actually grappling it means body. Thus we see mind, energy, body, although all three have no existence except in imagination; but in relation to each other they are altogether distinct, separate and independent.
"Although mind emanates energy and energy in essence is mind, nevertheless in expression and form both are distinct and apart. Similarly, body is the outcome of energy, and though identical in essence the function and formation is radically different and independent. To illustrate the point, let us take thread to be mind, and cloth made thereof to represent energy, and clothing to signify body. The cloth here is of thread, but in utility and form is altogether different from thread. The clothing, say a coat, is from thread, but in form and expression is obviously and distinctly apart from cloth and thread. The making of cloth and coat from thread is easy and possible, but the return of the coat and cloth to the state of the original thread means the destruction and annihilation of the form and expression of both. Similarly, the emanation of energy and matter from mind is automatic and natural; but the return of matter and energy to mind is almost impossible. This return business is the beginning of spirituality. "You must have felt by now your question answered by realizing how impossible it is for science to probe the subtle and higher planes. Science is, as yet, a long way off; it has up to now only touched the fringe of the matter. It may, at the most, touch the extreme limits of matter but that will take ages. And who, till then, can vouch for the integrity of this — the present civilization?"
Nature is much bigger than what a man can perceive through the ordinary senses of the body. The hidden aspects of nature consist of finer matter and forces that interpenetrate and exist together with the physical. There is no unbridgeable gulf separating the finer aspects of nature from its gross aspects. The finer aspects of nature are not perceptible to man, but they are nevertheless continuous with the gross aspects. They are not remote, and yet they are inaccessible to his consciousness.
This is due to the fact that his consciousness is functioning through the physical senses which are not adapted for perceiving these aspects of nature which are finer than the gross aspects. He is unconscious of these "inner planes," just as a deaf man is unconscious of sounds; and naturally he cannot also deal with them consciously.
The pathway of a man through the divisions of nature's hidden part is called gnosis; the object of the various systems of religious ceremony and doctrine is to prepare for it. Gnosis is the internal but actual pathway inside a human being. Though it is not exactly like a material road, it is distinctly perceptible to the internal eye of a real mystic or gnostic, who actually has the experience of traveling along it.
[modifier] Who Can Vouch For The Integrity of Present Civilization?
Question: Will material science, in the near or remote future, be able to probe into subtle and higher planes? At the present rate of scientific progress it ought to be possible, if there be continuity or a point of fusion from the material to the subtle.
Meher Baba: You are going into deeper waters. Now listen carefully. The soul, essentially divine, infinite in existence, knowledge and bliss is, all by itself, the only Reality. Everything else exists only in imagination. The famous and oft-repeated parable of the snake and rope will elucidate the point. The soul somehow imagined the rope to be the snake. This phase engendered fear which, to stretch the simile further, we may call mind. The mind extended itself to grasp it (the snake); this is energy, and actually grappling it means body. Thus we see mind, energy, body, although all three have no existence except in imagination; but in relation to each other they are altogether distinct, separate and independent.
Although mind emanates energy and energy in essence is mind, nevertheless in expression and form both are distinct and apart. Similarly, body is the outcome of energy, and though identical in essence the function and formation is radically different and independent. To illustrate the point, let us take thread to be mind, and cloth made thereof to represent energy, and clothing to signify body. The cloth here is of thread, but in utility and form is altogether different from thread. The clothing, say a coat, is from thread, but in form and expression is obviously and distinctly apart from cloth and thread.
The making of cloth and coat from thread is easy and possible, but the return of the coat and cloth to the state of the original thread means the destruction and annihilation of the form and expression of both. Similarly, the emanation of energy and matter from mind is automatic and natural; but the return of matter and energy to mind is almost impossible. This return business is the beginning of spirituality.
You must have felt by now your question answered by realizing how impossible it is for science to probe the subtle and higher planes. Science is, as yet, a long way off; it has up to now only touched the fringe of the matter. It may, at the most, touch the extreme limits of matter but that will take ages. And who, till then, can vouch for the integrity of this — the present civilization?
[modifier] Everyone Of You Has To Help In My Work
Meher Baba
The infinite embraces all expressions of life. Spirituality does not need renunciation of worldly activities. It means the internal renunciation of mundane desires. Mere asceticism does not lead to spirituality.
Perfection cannot be perfection if it shrinks from the dual expressions of nature and tries to escape from entanglements. It must assert its dominion over all illusions, however attractive and however powerful.
A perfect being functions with complete detachment in the midst of the most intensive activity and in contact with all forms of life. Divinity includes all that is beautiful and gracious.
Every one of you has to help in My work according to your individual capacity; and you have to be in touch with the world in accordance with the work that lies in store for you. I will teach you how to move in the world, yet be at all times in inward communion with Me as the Infinite Being.
[modifier] Serving The Universe
Meher Baba
God as God alone is not consciously man, and man as man alone is not consciously God. The God-Man is consciously both God and man; so the God-Man is both Lord and the servant of the universe. Lord, in the state of helping all souls toward reality. Servant, as continuously bearing the burden of all. To serve Him who serves all is serving the universe.
Selfless service and love are twin divine qualities. Only the one who loves can serve.
Serve your Beloved God-Man and you are serving your own self in every other self.
The service He exacts is for your own spiritual benefit; but this service must be spontaneous, willing, wholehearted, unconditional and not expecting any reward. This service is an ordeal which tries body, mind and spirit; or else wherein would the perfection of serving lie if it were to be easy and at one's convenience? The body suffers, mind is tormented, but the spirit of the selfless server of the Master experiences the bliss of satisfaction.
Only the one who has can renounce. A king giving up everything and becoming a beggar exhibits true renunciation; and so only the one who, without any question and regardless of consequences, serves the God-Man really serves; otherwise it would be just like paid labor.
[modifier] Arangaon Dispute
Elizabeth Patterson
Staying at Meherabad I feel that I live everywhere and nowhere. Yet through Meher Baba, this speck on the map of India which is unknown to the world seems like the pin of the hub that fastens the giant wheel, with its spokes radiating out to the throbbing cities, the arteries of civilization, and to the furthermost ends of the earth.
Colorful local events assume importance which could have their counterpart in other communities of the world, only against different backgrounds.
The little village of Arangaon, with its four hundred inhabitants, is about a quarter mile from Meherabad. We can hear its temple bells from our hilltop. The village had its importance, together with Ahmednagar, in the time of the brave Mohammedan queen, Chandbibi, who lived several hundred years ago in the Mogul period, and who led her armies to victory (although she, riding on her white horse, was killed in the battle). The great picturesque fort in Ahmednagar, which is large enough to house whole barracks of British troops today, was constructed by Chandbibi when Arangaon was a thriving village.
At present in Arangaon there are interesting architectural facades, doorways, windows and other relics of past grandeur, including parts of the old wall. But now the place is crumbling and poor.
There is an ancient feud existing in Arangaon, the true details of which are lost, but which is kept alive in the village through the inhabitants taking sides; two "parties" have long been formed. The village has always been divided against itself, despite the fact that the inhabitants are practically of one caste.
Meher Baba's Birthday or other occasions when the villagers come to see Him, or when they invite Baba to their village for a fete, are the rare occasions when both parties come together peaceably. Recently Baba was invited by the headman of Arangaon, as spokesman, to come to their great fete day and give the villagers darshan, or blessings.
Knowing that His Western disciples had never seen anything of the kind, Baba invited us to accompany Him on what turned out to be a touching, miniature "triumphant tour"; for every villager was there, lining the cobblestone streets and throwing flowers before the car in which Baba rode. He smiled upon them as the divine parent, which He is in truth, and we could feel their hearts respond.
The headman of the village, together with musicians and native dancers, slowly walked or danced the half-mile distance from Meherabad to Arangaon with its winding streets. At a place especially prepared for Baba near the ancient gateway on the far side of Arangaon, the villagers each in turn passed in front of Him and, in the manner which is as old as the East itself, prostrated themselves before His feet, and He touched their heads in blessing. Baba always lets happen that which is prompted by the human heart.
It happened a few days later that some minor crime was committed in Arangaon, and the ancient feud flared up; one village party was on the point of killing the other when they remembered Baba. They sent a delegation to Him, saying that only Meher Baba could settle their differences. He returned word that He would meet a contingent from either side, both at the same time, at the ashram in Meherabad that evening.
As we rode up, the two parties were seated, divided on either side of the building, and Baba arranged that they were kept waiting for a few moments and then suddenly called into the ashram. In this way they came inside all mixed as one party and Baba requested them at once to be seated on the floor.
One villager with murderous thoughts against the other found himself seated next to one of the opposite party — but they were so intent upon putting their side of the question before Meher Baba, believing Him to be the True Judge, that they did what on other occasions would have been impossible without bloodshed.
Baba had several of His able, staunch men disciples conduct the gathering, and if more than one villager spoke at a time they were quietly but strongly kept in order. Baba showed extreme patience and listened to about forty anguished souls with all they had to say. Finally one old woman came forward and swayed back and forth, almost as if she were reciting an incantation of all the woes of the race. One of the village men stepped forward and pushed her aside, as even they could not stand so many woes!
At another point, when evidently the particular offender was speaking, about ten men arose and commenced yelling at one another. Baba smiled benignly and then clapped His hands for silence. The effect was instantaneous and amazing; the men so rough and loud and Baba so gentle in comparison, not speaking, but with only a hand clap of command that abated their storm of passion.
On His board, interpreted by one of His disciples, He informed the gathering that, as evidently they had made up their minds not to be peaceable, there was nothing to do but to leave the matter to take its course, and when it reached the authorities they would deal with it in their own way. Baba arose to leave. Upon this the villagers, who were enjoying their ill feelings towards one another and wished to talk all night, were taken aback and their faces visibly fell, for suddenly the arguers were left without an argument, as fire without fuel!
Meher Baba paused at the doorway and, seeing them crestfallen, stated that He would remain only if they would abide by His decision — to which they agreed. First He took the headman to task for not having kept better order in the village. Some began to feel rather sorry because they felt in their hearts that they were really to blame in the matter. Then He told the dissenters that they must "forgive and forget and become one."
As long as they had two parties they could never accomplish this. There was much discussion amongst themselves, and I thought, of course, that they were objecting to giving up the two parties; but instead there was objection to eating together, as it had been proposed that a village feast be held. The question at issue appeared to be that one side would not accept food from the other. In Indian custom if both parties agree to eat together, it becomes a bond; similarly, in our Christian Bible it refers to breaking bread together as something sacred; but we in the West have lost the significance that the East still has for this rite.
It was agreed finally that if Meher Baba Himself would give the food, they would both accept from Him and thereby become one family. In this concrete manner, a few days later, Baba thus blessed this flock of black and white sheep, uniting them from ancient hatred into fellowship.
On the twenty-sixth of November last, as the Arangaon villagers wished to express their appreciation to Baba and to cement their union by coming to Him, a gathering was arranged which commenced at sunset time. A long line consisting of the four hundred inhabitants, together with their children, came up the hill where we were residing, led by their musicians who kept time in a slow rhythm of dance. Baba was seated on the ground in front of the place where once He had retired in seclusion for a year, and where there now is erected, over His cave, a white domed structure.
The evening ceremony consisted of a bhajan, or sacred recital, sung before Baba. Until now the former parties had kept back one thing, which Meher Baba knew, and that was sitting next to each other in the temple. Instead they held the weekly bhajans separately. This sacred song recital in Baba's presence commenced by one of the former parties singing, accompanied by bell-like instruments; and then that which had not happened for years occurred: the other party joined in unison.
At this point Baba, who knows so well the childlike need of the people for a material symbol, gave to the villagers a long-shaped drum, which is an ancient sign of the "peace of unity." Hereafter at the bhajan in the temple they will sing together accompanied by its rhythmic beat, which in their orchestration is played as recurrently as the beat of the human heart.
All the assembly of men, women and children came forward to receive Meher Baba's darshan and prasad before returning to their homes; and they took leave with song and blessings in their hearts.
[modifier] "Here, When I Was Small Boy..."
Princess Norina Matchabelli
We approach Poona. In the distance we recognize the landmark of the white-towered Turf Club with its elegant gates, and we all express the wish to see Baba's childhood home. Baba willingly accepts the plan.
It is 8:00 a.m. when the car gently swings into a small lane and stops in front of a large comfortable-looking house. Adi, Baba's brother, accustomed to surprises, hears the familiar sound of the horn and walks out leisurely to greet us, holding in his deep emotion. Humbly he prostrates himself to the ground and takes darshan from his unique Brother.
Meher Baba's mother, greeting us cordially from behind a curtain, apologizes for not being dressed for the occasion. But Baba, who times with a measure unfathomable, does not wait. He rushes us out of the main house over to the other side of the lane where, at the joining point of three streets, stands a smaller house — Baba's childhood home. The house apparently is not in use, although the windows and the shutters seem to be newly painted blue. With great animation Baba Himself opens the door. The inside is empty, the atmosphere clear, quiet and awesome. There are two rooms on the ground floor. To one side of the entrance is a circular wall forming a bathing space where "little Merwan" used to be given his ablutions, thus the mother who meanwhile has arrived tells us.
Meher Baba makes the following statement: "One day men from all parts of the world will come here on pilgrimage."
A small vertical stepladder leads to the upper floor. Baba shows us the way; we follow and stand in a chamber-like space, crushed under its low ceiling. Here Baba used to spend those significant hours in anguish, waiting to descend to make Himself available to mankind as the Pure Human, as the divine experiment in its fulfilled order in Being, in Truth. Here He remained aloof in His divine selfless state, still unselfconsciousness — and sometimes disturbed by good friends and members of the family, especially by His good mother who did not trust His unfathomable state and wanted to keep Him the same as He was before: Merwan, her precious son. Doing her best to hold Him down, closer to her, she tried to make him eat specially well prepared food. Baba, in a wistful, joking manner, wanting to make us acquainted with the facts, describes how He used to hide the food, which was too heavy for Him to digest. He would put it into a drawer in the room and then into His pocket at nighttime, when He would leave the house and deposit it somewhere in the street for hungry dogs to eat.
Overwhelmed by the atmosphere of many sacred memories, we are carried away... feeling the conscious contact with Him present; He the Life, the God-realized Man. The divine theme seems incredibly vast against the background of small facts. With a sudden changing of mood, Baba bids us quickly climb down and return to the main house....
Baba takes us through all the rooms.... The house is comfortable and roomy and neatly kept. Baba wants to show us more. We rush on to the courtyard. There is the famous well with its excellent water and the big tree that Baba recognizes as an old friend. The connecting smaller houses encircle this garden.... At the other end Baba points to two doors carefully locked with huge chains and padlocks. His mother, who is anxious to dramatize the past of her dear son, says, "This was His prayer-chapel." But Baba, discreet as usual, explains: "Here I have spent many hours in solitude, and in that room [pointing to the other door] Gustadji [then His colleague, now His disciple] kept vigil."
We return to the main quarters; but before leaving the house, Baba pauses at the doorway. He seems to be absorbed in His childhood memories and suddenly says, "Here, when I was a small boy, I used to play wild games with my chums." Think of those small fellows who, then in no way conscious of His Unfathomable Being, casually touched Him in their boyish manner and enjoyed in furious adversity their childish games. But how He loved them! At that time Merwan was full of fun and mischief, but also knowing and wise; His word even then was accepted. People around used to listen to the charm of His voice with its incomparable sweetness. The unfathomable life in Him drew from the Divine Source and created the thrill of indivisible Love, unselfish affection and friendship in so many hearts.
Baba's arrival and departure is always quick, but profound in its effect. We are ordered to leave, and without special ceremony we wave goodbye through the window of the car and speed off to Talegaon, our next halt.
Ed. Jane Barry Haynes. © 1980 AMBPPCT
