! 2&..F?% 7A%A@2%'G7A79%!2@29%&7C7%H90?A%I2C% MEHER BABA JOURNAL Volume 3, No.7 May 1941 A monthly Publication of The "Meher Editorial Committee An Avatar Meher Baba Trust eBook April 2016 All words of Meher Baba copyright © 2016 Avatar Meher Baba Perpetual Public Charitable Trust, Ahmednagar, India Source and Short publication history: the Meher Baba Journal, a monthly magazine, was published from 1938 to 1942. This eBook reproduces the original edition of the Meher Baba Journal published by the "Meher Editorial Committee" (Meherabad, Ahmednagar, India). Contents MEHER BABA ON THE TYPES OF MEDITATION (III) 379 THE SUPERNATURAL IN SCOTLAND IN THE SIXTH CENTURY Will Backett (London) 386 THE FOUR STAGES OF LIFE (II) C.V. Sampath Aiyangar 390 YOUR GARDEN (Poem) Baba's Sister 395 THE INSTRUMENT DIVINE (Poem) Countess Nadine Tolstoy 396 SPIRITUAL ANECDOTE Dr. Abdul Ghani Munsiff 397 THE HEALING THAT MATTERS Dr. William Donkin, M.B.B.S. (London) 403 BHRIGU-SAMHITA 406 SUDRA (Poem) Margaret Craske 411 THOSE WHO FOLLOW THE MASTER (Behramsha D. Jessawala) 412 THE WAY OF A DISCIPLE "V" (Bangalore) 416 MEHER BABA THROUGH HAFIZ Dr. Abdul Ghani Munsiff 420 WHEN THE HEART SPEAKS F. H. Dadachanji 426 NOTES FROM MY DIARY F. H. Dadachanji 429 ______ Copyright © 1973 Adi K. Irani, King’s Road, Ahmednagar (M. S.), India Permission to reprint all articles by Elizabeth C. Patterson and Princess Norina Matchabelli given by Elizabeth C. Patterson, P. O. Box 487, Myrtle Beach, S. C. 29577. No portions of the material appearing herein may be reproduced in any Form whatsoever without prior written consent from the copyright holder, Adi. K. Irani, King’s Road, Ahmednagar (M. S.), India Printed in the United States of America by Sheriar Press, Inc., Crescent Beach, South Carolina. “ I have not come to teach but to awaken ” —SHRI MEHER BABA MEHER BABA JOURNAL VOL. 3 MAY 1941 NO. 7 Meher Baba on The Types of Meditation Part III GENERAL CLASSIFICATION OF THE FORMS OF MEDITATION THE process of meditation aims at understanding and transcending the wide and varied range of experience. When meditation is interpreted in this manner, it is at once seen to be Meditation is an something which is not peculiar to Attempt to Under- a few aspirants; it turns out to be a stand Experience process in which every living creature is, in some way, engaged. The tiger, which is going to devour a lamb, which it has sighted, 'meditates' upon the lamb; the lamb, in its turn, having sighted the tiger, 'meditates' upon the tiger. The man who waits for the Meditation is train at the platform is 'meditating' Universal upon the train and the driver of the train, who expects to be relieved at the next station, is 'meditating' upon the station. The scientist, who works upon an unsolved problem 'meditates' upon that problem. The patient, who is waiting for the doctor with tense anxiety, is 'meditating' upon the doctor; and the doctor, who is waiting for 380 MEHER BABA JOURNAL his bill, is 'meditating' upon the bill. When the police tries to catch the thief, they both 'meditate' upon each other. The person who 'falls in love' is 'meditating' upon the beloved; the man, who is jealously watchful about his rival is 'meditating' on his rival; the man, who is struck with grief at the bereavement of a friend is 'meditating' upon the friend; and the person who seeks a revenge upon his enemy, 'meditates' upon his enemy. The man, who is lost, in making himself presentable by a suitable dress is 'meditating' upon himself as the body; and the person who boasts of his intellectual or psychic attainments, is 'meditating' upon himself as the mind. All these are, in a way, forms of 'meditation'; but, in spiritual discourses, the term meditation is usually restricted to those forms of meditation, which tackle the problem of understanding Spiritually Impor- experience intensively and tant Meditation is systematically. In the above Conscious of its Aim examples, meditation is a result of the natural application of the mind to the objects, with which it is presented; and, in this application of the mind the subject is almost unconscious of the ultimate purpose of the process of meditation. But, in the spiritual field, meditation is, at least in the initial stages, deliberate; and the subject, during such meditation, is more specifically conscious of the ultimate objective of the process of meditation. The forms of meditation which are characteristic of the spiritual field, however, are continuous with the forms of meditation, which are found throughout the world of consciousness; and, the spiritual forms of meditation spring into existence only when the other more general forms of meditation have brought the person to a certain crisis or 'blind alley', so that he is forced to choose his object of meditation, in the light of some spiritual ideal and is also required to revise the manner of meditation, to which he might have been hitherto accustomed. The spiritually important forms of meditation are of two kinds: (1) General meditation, which consists in the assimilation THE TYPES OF MEDITATION—III 381 of the Divine Truths and (2) Specialised meditation, in which the mind selects some definite item of experience and is exclusively concerned about it. General meditation is only a General Medita- carrying further of the ordinary tion and Specialised thought-processes systemati- Meditation cally and intensively. It is different from the many pre-spiritual meditations of the non-sadhaka only in so far as (i) the thought-processes now come to be directed towards realities, which have spiritual importance and (ii) the mind makes intelligent use of the expositions of the Divine Truths, given by those who know, without renouncing its critical powers and the inherent zest for the Truth. The specialized forms of meditation, on the other hand, imply and require something more than a purely intellectual approach to the Truth. In the specialised forms of meditation, as in Specialised Medi- general meditation, the mind tation Aims at more has an opportunity to have an than Intellectual intellectual under-standing of Understanding the object of meditation; but they also, in addition, help to cultivate mental discipline, develop capabilities, which were hitherto inactive and dormant and unfold latent possibilities of personality. The problem for the specialised forms of meditation is not theoretical but practical. Specialised forms of meditation are helpful for overcoming some specific obstacles in the way of The Problem for enlightenment and realization; Specialised Medi- they aim at controlling the mind tation is Practical and going beyond it. Specialised forms of meditation are more like the desperate attempts of a man to break through the walls of his prison than like the idle speculative activity of forming 'opinions' about the strength of the different parts of the prison-walls or about what may become visible after coming into the open. In spiritual life, even a sincere mistake, which is taken seriously, may have more value than half- hearted allegiance to 382 MEHER BABA JOURNAL theoretical or formal truth. The practical purpose in the specialised forms of meditation must sometimes prevail even at the cost of formal and Practical Purpose theoretical truth. Thus, while may Over-ride concentrating on a particular Formal Truth formula or form, no other formula or form can be allowed access to the mind, although, intrinsically, this other formula or form may have the same or even greater spiritual importance. If an aspirant has been meditating upon one Master, he has to exclude from his mind all ideas of any other Masters, though these Masters may, in reality, be as perfect as the Master, on whom he is meditating. In the same way, intensive thinking about the nature of the soul cannot be carried on while trying to make the mind blank although intensive thinking might be as helpful towards the achievement of the goal as the process of making the mind blank. As a rule, (excepting exceptions), mixing up of the specialised forms of meditation is not desirable though theoretically they may equally be directed towards different aspects of the Truth. Function of Gene- The task of bringing together the ral Meditation different facets of the Truth and building up a whole and complete view of life is attempted by general meditation, in which thought is free, comprehensive and receptive to all aspects of the Truth. Such general meditation has its own value and justification. General meditation is helpful before trying specialised forms of meditation as well as after trying them. But, it cannot take the place of the specialised forms of meditation, because the specialised forms of meditation have a different purpose and function. The different forms of Specialised Meditation are comparable to the different forms of exercise, which may have some specific purpose or justification. The exercise for the muscles is meant Specialised Medi- only for the strengthening of the tation is like Speci- muscles; but this does not mean fic Exercise that the bowels are not an important part of the body. In the same way, the exercise for the bowels is meant only for the strengthening of the bowels; THE TYPES OF MEDITATION—III 383 but this does not mean that the muscles are not an important part of the body. Both types of exercise are important for securing the general health of the body, although it may not be possible to take to both of them at one and the same time. While performing the exercise for the bowels there need be no undue anxiety about the muscles; and while performing the exercise for the muscles there need be no undue anxiety of the bowels. The functions of the different specialised forms of exercise have, however, to be correlated and governed in the light of our knowledge of true health or proportionate development of General Meditation the body; and in the same way, and Specialised the functions of the specialised Meditation cannot forms of meditation have to be Replace each other correlated and governed by the whole and complete ideal of life, which the aspirant constructs through the process of general meditation or unrestrained thought, which knows no law except that of finding the Truth, in all its aspects. Just as specialised forms of meditation cannot be replaced by general meditation, general meditation also cannot be replaced by specialised forms of meditation. Both are necessary and have their own value. For enumerative purposes, the different special- ised forms of meditation can be conveniently classified on the basis of those items of experience, which the mind tries to understand. Human Different Kinds of experience, in all its variety, is Specialised Medita- throughout characterised by the tion dual aspect of subject and object. Some forms of meditation are concerned with the objects of experience; some forms of meditation are concerned with the subject of experience; and some forms of meditation are concerned with the mental operations, which are involved in the interaction of the subject and the object. Thus, we get three kinds of meditation. 384 MEHER BABA JOURNAL All the forms of meditation, which the aspirant (sadhak) might adopt, ultimately culminate in the goal of all meditation, which is to get Two Forms of established in Sahaj Samadhi or Sahaj Samadhi Spontaneous Meditation of the spiri- tually perfected soul. The Sahaj Samadhi has two forms: (i) Nirvana or absorption and (ii) Nirvikalpa Samadhi or Divinity in expression. The Table of General Classification of the Types of Meditation THE TYPES OF MEDITATION—III 385 The general classification of the types of Meditation has been given in the form of a table, which serves the purpose of summarising the results of this article. Out of the different kinds The Table of of meditation which are men- General Classifica- tioned in this Table of general tion classification, the varied forms of 'meditation', which are resorted to before the stage of the sadhaka (A), have been already illustrated in the beginning of this article; the different forms of General Meditation (B-i) will be dealt with in Part IV; the different forms of Specialised Meditation (B-ii), along with their subdivisions, will each be individually explained in Parts V and VI. Sahaj Samadhi (C) and its forms will be explained in Parts VII and VIII. The Supernatural in Scotland in the Sixth Century BY WILL BACKETT (LONDON) NO more fitting stage for the As in other lands and earlier play of fear and imagination ages, his work is recorded amidst could be found than the glens and signs and wonders that convinced tarns and solitary places of the many, high and low. So potent Highlands in that remote age. The were the blessings pronounced by belief that monsters and serpents him that inanimate objects, as well haunted certain rivers and lakes as the forces of nature respond; was firmly held, for then as now, poisonous reptiles lost their venom, there were those who had either the sick were healed and the gift of seen or heard them and commun- prophecy manifested. icated their terrors to others to St. Adamana, his kinsman and whom their experiences were retold. chronicler, is careful to quote the Even the powers of nature were names of those who were actually said to be controlled by spirits, present on many such occasions, malevolent or otherwise, and woe and of others who gave him the to the careless or ignorant who details they had themselves failed to appease them. received from eyewitnesses. But the advent of St. Columba to Thus the Saint and his com- Iona, brought light into many panions moved amidst the life of minds darkened by fear and the people, revealing in the record ignorance, to peasants and Chiefs. of events, how they met their With a few devoted monks, he simple needs while winning their penetrated the hilly fastnesses of living from Nature, and how the the ancient Piete, facing dangers clash of personalities complicated without flinching and carrying the affairs bringing discord even in that message to which his life was remote time. devoted. The powers invoked by the THE SUPERNATURAL IN SCOTLAND IN SIXTH CENTURY 387 Saint often carried fear into the any during his life. minds of those who opposed his "Some there are", he added, work, though many as recorded by "though very few to whom Divine the ancient writer, altered their Grace has granted this: lives and beliefs in response. To his That they can clearly and most own closest disciples he would re- distinctly see, at one and the same veal the inner spiritual aspect of moment, as though under one ray the outer events, as on the occasion of the sun even, the entire circuit of Lugbe Mocublai, one of the monks, the whole world with its sur- besought him to reveal how such roundings of ocean and the sky, the revelations in prophecy, manifested inmost part of their mind being to him, "whether by sight or marvellously enlarged." hearing or in some other manner The conquest of air and ocean has unknown to men". developed through mechanical St. Columba, in the course of his means during the intervening reading had suddenly "sighed with thirteen centuries, but it remains for a sorrowful sigh", which Lugbe a teacher to arise and declare how heard and asked his Master the these faculties, exercised by St. cause of his sudden grief and the Columba and other sages and holy Saint gave this answer: ones in various ages, are developed "Two men of royal race in until all the mysteries of life and Ireland have just perished, pierced death are revealed to the soul. by wounds mutually inflicted... But Some there are who have O my little son, tell this to no man indicated this inner pathway, that so long as I live... Another man must be experienced to be under- coming from Ireland will shout stood. There are powers dormant across the sound, on the 8th day within man which develop through from now, and tell thee that these inner senses corresponding to those deeds have actually happened." we possess physically, more subtle The Saint then explained to and extended than the physical eye Lugbe that this was a very subtle and ear, palate and touch can matter, and made him promise not to record. St. Columba reveal 'this most secret mystery' to 388 MEHER BABA JOURNAL witnesses to the fact that his own enabling the seer to see limited mind responded thus, and else- parts of the physical world at will. where it is recorded (see Meher He further tells us that this Message, April 1930) that it is in "subtle sphere of consciousness" the second of the seven inner opens up through the mind being spheres of consciousness that the impressed with the experiences of faculty manifests that St. Columba "subtle senses" just as a man of the describes. This is also accom- world experiences through the panied by the power to read the medium of the mind and the gross mind of any ordinary person (physical) organs, the gross sphere whether present or absent, and in full consciousness. confers the wonder of Inspiration The question then arises as to greater far than the ordinary the part played by this "subtle inspirational faculty of poet, body of sensation". Sight and painter, artist, scientist or philo- hearing are amongst its qualities, sopher, as the understanding of as in the case of its physical man is superior to that of the counterpart which it interpene- animal creation. trates, for it acts as the body of Shri Meher Baba's explanation feeling or emotion, vibrating of such experiences which according to the sensitiveness in pilgrims on the spiritual Path may development of every person. meet, is very clear. ''Those powers Thus there is opened up an of extended sight, are due to the inner world of experience, which subtle light which manifests on the may become available inde- second cosmic plane of conscious- pendently of physical contact, ness; here the light is seen as one sight, or the exercise of any of the unbreakable but apparently limit- five physical senses. Baba explains less whole, so that the entire world that this trend in the man's life becomes revealed," just as St. indicates that the mind is turning Columba expresses it. inward, away from physical sense Baba further explains that in impressions and that there is a the previous stage of cosmic definite plan of growth innate in experience the subtle light is also everyone along this path- seen, but only in steady circles, THE SUPERNATURAL IN SCOTLAND IN SIXTH CENTURY 389 way. The difficulty lies in enabling ment of the higher powers within the subtle body to function fully mankind. ''The 'subtle organs' and completely, for owing to the become so very receptive," he proximity of the physical world, explains, "as to convey subjective the mind has become trained to experiences in the shape of respond to it, rather than to finer feelings. The pilgrim feels the vibrations. subtle light, and if one may say so, There are further complications is drowned with feelings in the awaiting a certain type of super- subtle light, becoming totally sensitive mind, which Baba terms unconscious of everything else", the "semi-subtle sphere" to which This was also the experience of St. the physical senses may respond. Teresa, which mystified some of These constitute a snare in that her spiritual advisers who even they are not purely physical, and attributed it to the work of Satan, therefore cannot be interpreted and as they had no real spiritual applied after the fashion of experience themselves, by which ordinary physical law, nor are they to judge her case. in the "subtle" sphere entirely, Some may approach the inner seeing that they are experienced path without a reliable spiritual through the operation of the phys- guide, and thus expose themselves ical senses. Spirit communication to the risks that await the and other aspects of mediumship inexperienced, and the delays come within this category. which ignorance cannot avoid. St. Teresa of Avila records in her Happy indeed are they who have autobiography some of her own for their guide a Perfect Master by experiences which illustrate Baba's whose Love and prevision, certain description of the ordered unfold- pitfalls are avoided. ❃ The Four Stages of Life* BY C. V. SAMPATH AIYANGAR THE SECOND STAGE OF LIFE "The wise man saved his little city, 'yet no man remembered that same poor man', and no one had better take to his way of saving England if what he wants is public distinction." "It will be a career as undistinguished as that of one of the extra corpuscles formed in the blood to enable a lowland man to live on Himalayan heights." "Our best friends for a long time to come will not be any of the standing cynosures of reporters' eyes; they will find a part of their satisfaction in being nobodies; assured of the truth of the saying that there is no limit to what a man can do as long as he does not care a straw who gets the credit for it." (From Montague's Disenchantment). IN the first stage of life we Paramatman. As the Gita says, have seen what a brahmachari or they should learn humility, have an brahmacharini has to do. In this enquiring mind, and do selfless important period of their lives service. They should read and they should have practised the digest the three golden rules given virtues of Sama, Dama, Tapa, by Sri Baba on Service, and every Saucham, Kshanti, Arjavam, second put them into practice. Jnanam, Vignyanam and Asthikyam. The Master says:— That is, they should not entertain (1) "That is real service where sinful thoughts, should keep the there is no thought of self at all." senses pure, live a chaste life, keep (Selfless service may not only the body clean, have firm faith in bring you to the foot of that truth and righteousness, acquire mystical mountain whose summit profound knowledge, try to under- is self-realization, but it may stand material and spiritual laws, enable you to climb far on and have belief in the One • * Continued from April 1941 issue. THE FOUR STAGES OF LIFE 391 the Path. Finally, it may bring you uing sermons on Nishkama Karma, in contact with a Perfect Master or selfless duty. Montague says that and cause you to surrender to him.) silent, honest work is one's duty; he (2) "True Karma (service) means suggests that as the panacea for the rendering of service to others, England's woes. Even to this holy without any thought of gain or land of 'Nishkama Karma', now torn reward, and also without the least to pieces, this is to my humble intention of putting others under an mind the only solution. Titles and obligation. flattery rouse the animal in a (3) "Never think that by helping person and, to him the idea of another you have put him under selfless service will be as remote as any obligation to you. On the the North Pole from the South. contrary, believe that the recipient Unless we have teachers and of your generosity gives you an parents imbued with the spiritual opportunity to serve yourself." spirit of 'nobody', our further As Montague truly says, "There decadence as a nation is certain. is no limit to what a man can do as Dear India to-day wants bonafide long as he does not care a straw 'nobody' workers and, not Birming- who gets the credit for it." This is hams—spurious demagogues— bonafide spirituality par excel- who ever have an eye only on their lence. Teachers, who should set a personal aggrandizement. I do not good example to their pupils by think I have digressed. The first doing 'selfless' work, preach 'self- stage of life must produce true, less' duty, but allow themselves to be unalloyed, selfless brahmacharis transported to ethereal regions and brahmacharinis. when they are garlanded and The great law giver Manu says flattered for their 'selfless' work! It that after acquiring knowledge is nauseating to see the so-called under service discipline in the final selfless patriotic demagogues, with stage, "and without breaking flowing rose garlands, looking like celibacy", let the student enter the fresh bridegrooms, and surrounded most important stage of the house- by self-seeking sycophants, harang- holder (Grihastha). He says, "The 392 MEHER BABA JOURNAL Vedas say that the grihastha order stand the Spiritual beauty of One, is the best, as the grihastha is the which is without a second. To the supporter of the other three orders." ordinary soul, experience alone can The best time for marriage for a give it the secrets of self-realization girl is from the 16th to 24th year, in the school of forms. And this is and for a man from the 25th to 48th the great University of Grihastha year. Swami Dayananda Saraswathi Asramam (the second stage of the says that a marriage between a man life of the householder). It is only of 48 with a girl of 24 is "Superior the earnest sincere student who gets marriage". In beautiful language, the highest degree in this university resonant with truth that great Master that will be fit to receive the said, "Down into the depths of diploma, which would enable that misery sinks that country wherein person to taste the amrit of self- the people do not practise brahma- realization. The brahmacharya one charya, nor acquire knowledge, gets the experiences of Diversity— where early marriage and marriage husband or wife and progeny—and between the unsuitable, are then the happy soul eventually prevalent, for, marriage preceded by experiences the Truth—unity in the practice of brahmacharya and diversity, which is the summum perfection of knowledge is the basis bonum. of our existence. of all true reform and the source of The marriage ritual is not an all true happiness; the reverse of it empty, useless affair. Will and love brings on the absolute ruin of sum up the evolution of forms: We people who follow it." see this process everywhere. It is the To us the· marriage ritual is a will that creates, it is love that symbolic representation of the sustains, and it is through Divine highest spiritual ideal of grihastha Love that Unity is realized. In dharma or married life. I shall Grihastha Asrama the husband briefly try to explain it. When a represents the will, the wife person, male or female, rigorously represents the love; and from both undergoes the brahmacharya disci- Unity is evolved. Lord Siva and pline, he or she is trying to under- Parvati, Vishnu and THE FOUR STAGES OF LIFE 393 Lakshmi, are emblematic of this which completes the union, are spiritual Unity. very significant. In the first step I shall briefly explain the real the pair think of proper 'nutrition', meaning of a portion of the Hindu in the second, 'strength', in the marriage ritual, which will be third, 'increase in wealth', in the useful to all spiritually-minded fourth, 'health', in the fifth, persons. I have often said in this 'healthy progeny,' in the sixth, Journal that the Vedas emphati- 'good seasons', and in the last step cally taught, "He is one, but the the mantra chanted is "Sakha wise call Him by different names; Satapathi bhava—Treading the such as Indra, Mitra, Varuna, seventh step, be my friend''. The Agni....,'' which explodes the union is completed and the pair stupid allegation that the Hindus begin their worldly career with the worshipped innumerable gods. best of intentions and the Manu clearly says that the several blessings of the one, who protects names are connotative. That One the good and the faithful. is called Agni because he is all- Such is the Vedic marriage. glorious. It is why the marriage The brahmacharini—young wo- takes place before the sacred Fire man—chooses a proper husband (the all-glorious Almighty). The (Rig Veda, 10.27.12: Atharva Veda seizing of the hand of the bride by 11.15.18), marries him, both pro- the bridegroom makes them equal mising unadulterated fidelity to partners in life. The oblation of each other. Then, Mother India fried grains in the fire signifies the produced stalwart teachers—men readiness of the couple to sacrifice and women—who spiritualised their all for furthering the Evol- the world. Her sons and daughters, ution of God. The bride then says: in course of time, forgot Universal "May my husband live long: May Spiritual Truths, and their present my kinsmen increase," a mantra deplorable condition is due to this which can be uttered only by a unhappy fall. It is never too late to spiritually-educated brahmacharini mend, says the proverb, and it is —bride. true. The seven steps (Saptha pathi) I may also state here one important fact. Suppose a 394 MEHER BABA JOURNAL girl is not able to get a suitable Husband and wife should constantly husband. I have heard many so- perform the five great daily duties or called educated wiseacres saying, Yajnas. They are these:— "Girls should be married anyhow. (i) Brahma Yajnah That is the shastra. If they remain (ii) Deva Yajnah unmarried, we will go to hell." I (iii) Pitri Yajnah told one, "If you are such a victim, (iv) Bhuta Yajnah better you go to hell than marry (v) Manushya Yajnah your girl to a horse-groom.'' In Brahma Yajnah.—We must study explicit language Manu says, "Let a our scriptures and other sacred girl remain unmarried even till books every day and teach others. death, rather than being wedded to Deva Yajnah.—It consists of a characterless (Gunaheenaya) (i) Association with learned man." Under conditions mentioned men, above there were few virgin wid- (ii) Cultivation of purity and ows and fewer divorces in the Land. other good qualities, "If the husband does not please (iii) Doing 'Homa' and keep the air his wife, she being unhappy, the pure. whole family is unhappy and Pitri Yajnah.—It consists in miserable; but if the wife be serving learned men, one's parents, contented with her husband, the great yogis, and other great people. whole family enjoys happiness." Bhuta Yajnah.—Sacrifice to the "Where women are honoured in dumb millions. that family great men are born; but Manushya Yajnah—Sacrifice to where they are not honoured, there humanity. all acts will be fruitless." Thus the couple spend their So says Manu: That was the second stage of life. It is orderly and conception of wedlock in Vedic regulated. In course of time they times. As the great Law-giver says, begin to realize that they have no as all rivers find a resting place in separate existence, and that it is the ocean, all asramas find protec- linked with humanity. They pro- tion in the House-holder Asrama. duce children, and all work, THE FOUR STAGES OF LIFE 395 together for the evolution of the be propagated, and consequently Universe. Let every householder do the orders of Brahmacharya, his daily duties without hurry and Vanaprastha, and Sanyasa could not with wisdom, and he will slowly be caIled into existence. Whoever understand the beauty of Santi or speaks ill of this order is himself Peace. worthy of contempt, but whoever I shall wind up this short article speaks well of it, deserves all praise. on the Asrama of householders with But be it remembered that this order a quotation from Swami Dayanand can be fruitful of happiness only Saraswathi's "Light of Truth". when both the husband and wife are ''All the concerns of life are, contented with each other, are therefore, dependent on the order of learned and energetic, and fully house-holders. If this order did not know their duties." exist, the human species would not (To be continued) ❃ Your Garden BY BABA'S SISTER Every simple selfless thought No matter what shape or size, Is like the little drops of rain That's sprinkled from the skies. For, like the glittering drops a-falling From the fleeting clouds above, They will shower in your heart Where He has sown the seeds of love. When these sparkling drops will touch Forsaken spots, dreary and bare, Lonesome you need no more be, For all the flowers will spring up there. And all your friends will stop to listen To the birds within you sing, It's worth-while just to see their smiles Reflect this happiness of Spring. The Instrument Divine BY COUNTESS NADINE TOLSTOY I am an instrument of One string. One note is its ever-sounding melody, One and the same Soul is singing its tune, One Perfect Artist is its Eternal Singer. Eternal is that Sound, As it sings of the One Infinite Beauty. Deeper than all known tunes, As it sings the Innermost Secrets Of the Hidden Heart! Sweeter than all songs of love, As it has only One Lover, And its Lover is One Love. Purer than any crystalline lake, As it can never be disturbed, Quieter than any known stillness, As it has to be discovered where no mortals seek. The never-ending Joy of that One Tune Is a wonder. It opens the Beauty never faced before. Unknown yet familiar and dear It takes your heart into Ecstasy, It makes you close your eyes In search of the seat of that mystery! It reverses your steps From the outward into the inward, It makes you bewildered and still. In stillness of death for mortals, In Stillness of Bliss to the Immortals! Still is the heart of the Single Tune! Still is the Harmony of Oneness! ❃ Spiritual Anecdote BY DR. ABDUL GHANI MUNSIFF SALAMAN AND ABSAL* is a less Lest, like the simple Arab in the tale, famous poem by the 'Persian I grow perplext, oh God, 'twixt Me and Petrarch' Mulla Nuruddin Abdur Thee. Rehman (1414-92) popularly If I—this spirit that inspires me known by his pen name 'Jami'. whence? Nevertheless this poem inculcates If Thou—then what this sensual impo- very arrestingly the Sufistic idea of tence? pantheism, by its parabolic Thus letting in some light on the presentation of the journey of the esoteric side of the theme which individual Soul to the Oversoul. concerns the return journey of the Another notable feature of this Soul to its very Essence in God, the piece is that unlike many of its kind, author very cleverly throws in an the allegory is not left to the imagi- Arab story before diving into the nation of the readers to unravel, but subject proper: is very interestingly interpreted by A rustic from the deserts of the poet himself. As customary with Muslim Arabia happened to come to the city of Baghdad and found himself authors and poets, Jami commences quite bewildered and dismayed the theme by the formal invocation amidst the hustle and bustle of a of the Eternal Being—Allah, and thereby developing a contemplative city life. The huge concourse of people in such a small area was an mood he prays to Him thus:— unusual experience for him and for Do thou my separate and derived self fear of losing himself in the crowd Make one with Thy essential! Leave he betook himself to a lonely me room, corner for some respite and On that Divan which leaves no room for twain; sleep:— • * Relevant passages, enhancing the beauty of this anecdote, have been freely drawn upon from the English translation of the poem by Fitzgerald of Omar Khayyam fame. 398 MEHER BABA JOURNAL But then, on waking length and breadth of the 'How', quoth he, 'amid so many geographical limits—Koh-i-qaf— Waking know myself again?' of the then known world. The So to make the matter certain, result was that the king held Strung a gourd about his ankle, undisputed sway over his kingdom And, unto a corner creeping, and none dared challenge his Baghdad and himself and people soon were blotted from his brain. authority. In spite of this power But one that heard him, and divined and plenty there was something His purpose, slyly crept behind; rankling in the heart of the king From the sleeper's ankle slipping, and he felt unhappy. It was the Round his own the pumpkin tied, want of a progeny—a son to Then laid him down to sleep beside. succeed to his name and fame. He By and by the Arab waking held many consultations with the Looks directly for his signal, sage—the minister and laid open Sees it on another's ankle, his heart's painful desire to him Cries aloud, 'oh good-for-nothing with a view to be advised in the Rascal to perplex me so! matter of a remedy from him. The That by you I am bewildered, Whether I be I or no! sage did his best to render solace to If I—the pumpkin why on you? the king by describing at length the If you—then where am I and who?' mental tortures of a possible situation if the son born proved to The above is characteristic of be anything and everything than many an Eastern writer dealing good and virtuous. He advised the with humorous and lighter subjects king to reconcile himself to the to yield high moral lessons or situation for fear of such a possible spiritual concepts. With such a eventuality, because no body could serio-comic introduction the poet guarantee a worthy son to a worthy Jami introduces the story 'Salaman father. and Absal.'— According to a trite saying 'a A king from the dynasty of man convinced against his will, is Sikander commanded the services of the same opinion still', the king of an all-wise minister of state continued nurturing his fond grief whose foresight and wisdom in spite of the best counsels of his spread the fame of his justice and minister. The intensity of the king's administration throughout the desire for a son developed SPIRITUAL ANECDOTE 399 in him the 'will' to create a wean away his love from the successor for him on earth and scheming siren. These failing to miraculously the desired son, not of achieve the desired object, the Sage earthly taint, came into being. He tried to argue him out from this was named Salaman. Since this off- false position, but Salaman had spring had no mother to nurse him, gone in the matter too far to recede. the services of a beautiful young Finding himself too weak to and intelligent governess were withstand their entreaties and requisitioned for the purpose. This reasonings, Salaman decides to flee governess whose name was Absal with his beloved from the scene of was soon procured and the child his fall and disgrace. One night grew up to manly stature in the lap riding a fleet camel with Absal by of luxury and the fond attentions of his side, he escapes from his the nurse concerned. In proportion kingdom and this flight of his after to the growth of Salaman physi- continuous riding for six days and cally and mentally, the love and nights was brought to a halt by fondness of the nurse Absal also being confronted with a mighty sea. expanded towards him so much so Feeling not quite secure on land, that she exercised all her wiles and the lovers determined to risk the charms to possess him for herself. high seas for which a small boat Having been nurtured in her lap of was improvised. Ultimately they care Salaman falls an easy victim to came up to an island rich with her blandishments, and forgets flowers and fruits and singing birds altogether his original status and of varied colours which they looked ultimate destiny by abandoning upon as a veritable haven of refuge himself wholesale to the pleasures and they decided to land there. The of the flesh. scenic beauty of the surroundings The king and the Sage felt and the feeling of safety engen- dismayed at this unhappy turn of dered, made them again lapse into a affairs, and they utilised all their life of happiness and pleasure, and ingenuities of providing games, they gave up all thoughts of horse rides, hunts and various prosecuting the journey further. innocent hobbies with a view to 400 MEHER BABA JOURNAL In the meanwhile, the king was do so as the allurements and charms mourning the loss of his son, and of Absal were yet too overpowering giving up his throne and kingdom, for an easy freedom. Salaman like a took to a rambling life of a weakling allows himself to flee mendicant with the fond hope of further away with the beautiful meeting his son somewhere. The seducer—Absal. This time their long search proved of no avail, escapade lands them in no earthly whereupon the faithful Sage comes paradise, but in a place surcharged to his rescue. The Sage by means of with the atmosphere of annihilation, his magic art devised a mirror desolation and death. Utterly sad wherein the whole cosmos could be and disappointed the lovers decide reviewed. The king looked into the to immolate themselves on a funeral mirror and: pyre and finally consign themselves Beheld his son now in the woman to its devouring flame. lost, But the Sage And still the crown that should In secret all had order'd, and the adorn his head, flame And still the throne that waited for Directed by his self-fulfilling will his foot, Devouring her to ashes, left Both trampled under by a base untouched desire, Salaman—all the baser metal Of which the soul was still burn'd, unsatisfied. And to itself the authentic gold Waiting indefinitely for re- returned. claiming his son the king lost all After this fiery purification, patience and exerted all his will- Salaman discovers his individual power on the renegade son. This glory but the utter loneliness had the effect of hypnotizing resulting from this lofty experience Salaman who although seeing the was simply staggering. He began to beloved before him, could not reach weep tears of blood and his burning up to her physically. Feeling utterly sighs even threatened to consume distracted and stupified at his the heavens. The Sage once again predicament Salaman turns to his tempts him back to normality by father for help and solace. The raising the phantom of Absal by his father was all ready and anxious to magic powers. It was a transitory come to his rescue, but he could not experience which was SPIRITUAL ANECDOTE 401 soon lost into oblivion. This dentally bringing to light many a fleeting phantom had however the spiritual truth peculiar to the Sufi desired effect on Salaman who cosmogony: regained his normal composure The incomparable Creator, when but the sight rekindled in him the this world forgotten love. Foreseeing this He did create, created first of all state of his mind, the Sage tries a The first intelligence—first of a diversion by recounting the chain of ten Intelligences, of which the last celestial beauty of Zuhra (Venus) Sole agent is in this our universe, compared to which the loveliness Active intelligence so called—the of Absal was like a ray to the sun. one Salaman in the process of avidly Distributor of evil and of good, taking in the transcendental Of joy and sorrow. Himself apart beauty of Zuhra finds himself from matter standing besides her and it had the In essence and in energy, he yet magical effect of obliterating Hath fashioned all that is—material completely and for ever the form haunting memory of Absal. This And spiritual, all from Him, by Him enables him to shake off his Directed all, and in His bounty drown'd. earthly taint and to drink deep at Therefore is He that firman-issuing the fountain-head of Eternal love Shah which claimed him at long last for To whom the world was subject. ever. The higher power is the In celebration of this happy Wisdom—the Sage who distri- climax the court of the king butes his bounties through the indulged in great festivities; and medium of Shah—the king. This potentates, princes and noblemen abstract divine wisdom (Sage) from far and near in response to through the first intelligence the king's (firman) command, representing the king, brings into came to pay their respects and being the Individual Soul— homage to the lost but regained Salaman—the pure spirit son and heir to the throne and untainted by matter. This soul kingdom. requires a garment of body— * * * Absal through which the senses of This earthly story, the poet pain and pleasure express Jami proceeds to interpret in his themselves. The island on the own illuminating manner inci- ocean of existence is 402 MEHER BABA JOURNAL this material world in which the the individual soul return to the Individual Soul forgets its First Intelligence—represented in relationship with its creator. the allegory or story as the king. Salaman—the Individual Soul This position of the return after a time feels disgusted with journey of the individual soul is the body of desires and appe- quite in conformity with the idea tites—Absal, and turns to his of perfection advocated by Meher father—the first Intelligence for Baba. According to him the return solace and comfort. Even with the of the soul to the Absolute State of Creator the Soul finds itself not Knowledge, Power and Bliss is altogether devoid of its earthly known to different religions as taint, and it therefore must needs Mukti-Najat—Salvation, which is undergo a little discipline and not to be aspired for and it cer- purification. The fiery trial that the tainly is not the highest reward to individual soul undergoes, results the individual soul after going in self-purification after a time and through all the travails of the the temporary resurrection of the evolutionary process. In Mukti- phantom of Absal by the all- Najat, the soul gets merged in the knowing Sage is followed up by original Absolute State which it the revelation to Salaman of one already enjoyed before starting on far purer and lovelier to abide with its downward journey. In this state for ever. This knowledge removes of oneness with the Absolute God, for ever the tinge of attachment to the Soul has no consciousness of things material and sensual and itself or anything and loses all the Individual Soul once again individuality (Fana). The purpose enjoys Eternal Bliss and rest in the of the whole creation in the light company of the first and the last of Meher Baba's Gnosis is to intelligence. achieve the goal of Perfection The remarkable feature of the which consists in realizing the above allegory consists in this transcendental experience of the that Salaman returns not to the Supreme State ' I '. It is to have the absolute wisdom—God—the Cre- experience of the ' I ' state with ator, but to the Last and First full consciousness; and to Intelligence. Jami certainly makes THE HEALING THAT MATTERS 403 feel and experience simultane- according to the Sufis is the state ously at the end of the return (Baqa) connoted by the term journey of the individual soul that Haqiqat-e-Mohomedi (the reality of it is limited and unlimited—the Mohomed) which is the highest state of "I am man and I am God" state of Perfection to be reached at one and the same time. This by the individual soul. ❃ The Healing That Matters BY DR. WILLIAM DONKIN, M.B.B.S. (LONDON) RARE is the man who has Spiritual Man. never wished to be immune When an individual senses from pain in body, mind, or spirit. mere physical pain he is At such times of natural, albeit commonly the victim of a unwise desire to banish pain for confused and half-hidden in- all eternity, it is wise to recall that stinctive apprehension that his were the body (to take the lowest illness may be the messenger of example) never to suffer pain, it death. Yet when the purely would inevitably be destroyed. physical injury is healed, fear, There are certain diseases in anxiety and depression, those which an area of the body loses its subtle partners of sickness, with- ability to feel pain, and becomes draw of themselves, and pass therefore repeatedly injured, and from memory. finally, partly or entirely destroyed. In sickness and injury of the Thus pain acts as a signal that the body, though the entire man is out flesh calls for help. of ease, the discomfort, has a Pain in the mind is a signal of physical cause, demanding physi- injury to the mind, and is essential cal treatment. to mental health. In the same way In mental sickness there is spiritual pain has its function in likewise a suffering of the entire regulating the well-being of the man, which vanishes when the 404 MEHER BABA JOURNAL disease of the mind has been at the expense of the spiritual treated by specific methods. welfare of the individual, is to ask In spiritual sickness, spiritual him to betray his trust. The duty of healing alone relieves the agony of a Master is to clear away the the Spiritual Man, and so of the sanskaras obscuring the soul, and whole man. bring all men by this means a little This last to my mind, alone closer to God. If healing the body deserves the name of spiritual or mind is essential for a man's healing. It is as foolish for an spiritual development, a Master ordinary doctor or psychiatrist to may use his power to cure him, or try his hand at spiritual healing, as may prescribe for ordinary methods to permit a novice without prepar- of treatment. Furthermore, if phys- ation or study to practise surgery. ical or mental sickness is the most Only those who are spiritually effective way of dealing with some awake are capable of using spiritual particular sanskaras, the Master therapy, and the average doctor or may inflict an individual with priest has certainly not this rare suffering of this kind, solely for the qualification. man's ultimate spiritual good. Who in fact is spiritually awake, Only a Spiritual Master knows save a Spiritual Master? both the why and wherefore of our Genuine spiritual healing, or as suffering, and what is ultimately it is better expressed healing of the best for us. Spirit, is the most excellent of all When a man is spiritually sick, forms of relief, and is one of the he should ask the help of a doctor important tasks which Spiritual of the Spirit, whose wisdom and Masters constantly and tirelessly compassion, which embrace all perform. Christ, Mohomed, creation, will heal the wounds of Buddha, Krishna, all these and his soul. others past and present, gifted with This is the way in which Baba spiritual awareness, have poured works when approached for healing. balm upon the aching souls of So many have come to him craving mankind. for physical or mental cure. Some To ask a Spiritual Master to heal he has advised to consult doctor the body or mind by occult power, THE HEALING THAT MATTERS 405 or surgeon; for some he has spiritual goal. himself outlined a course of The great Masters and Avatars medical treatment; some he has also, forerunners of a new age, ordered to fast or meditate, or repeat who abide on the Earth for the some exercise of spiritual welfare of others, have suffered significance, and some, though agony of body mind, and spirit in indeed rarely, he has cured in body order that our human trans- or mind by spiritual means. gressions may be lessened. They There are but few, sad to say, are the Saviours who propel us who come to Baba not for comfort relentlessly to our inescapable of body, or mind but for the sat- spiritual destiny of becoming one isfaction of their innermost Spirit: with God. upon such rare souls he lavishes When these Great Souls have his boundless spiritual help. suffered for others, should not the We may, in conclusion, recall ordinary mortal bear patiently the how the saints and mystics have little or great pains he sometimes undergone all manner of bodily ills, finds upon the uneven pathway of which helped them towards their life? ❃ THE SAYING OF MEHER BABA Though the heart cannot take the place of the head nor the head that of the heart, they are not necessarily enemies of each other. Intellect counts for very little in the Spiritual Life. When the heart and the head are equally developed and balanced, man's progress on the path is more rapid. ❃ Bhrigu-Samhita* BHRIGU RISHI was one of the The Bhrigu-Samhita would thus great Rishis of ancient times. He mean a compilation, or code (on lived about 4,000 years ago on the Astrology) written by Bhrigu. banks of the Narmada River and These life-readings are wonder- the present city of Broach derives fully accurate, as testified by all its name from this great Rishi who experts and others during all ages lived there. His knowledge of the after the book was written by the science of Astrology was very great Rishi…… Every astrologer deep and proficient, and in his worth the name knows of its own life-time and ever since has existence, but very few possess it. been considered an authority on None hitherto succeeded in secur- the subject. The Bhrigu-Samhita ing the whole of it; and it is only written by him, is a compilation lately that some parts of the work of thousands of Kundalis—life- have been published in Meerut. charts. A word about the nature of this The Bhrigu-Samhita derives its important work must be said here. name of the great sage, Bhrigu, It gives innumerable horoscopes who wrote it. Samhita is a Sanskrit of persons that can be born at all word meaning an arrangement of points of time, on every day of the hymnical texts of the Vedas every month of every year. So that into short sentences, named after no horoscope of any person the person by whom it was made; escapes being laid out in it; and a compilation or compendium of the past, present and future events laws; a code; a digest. of all persons 1 * Note—An astrologer in Bombay, Govind Janardan Borkar, possesses a copy of this work and gave this reading from it to one of Meher Baba's devotees, who on his own initiative submitted his master's birth date but did not reveal the name of the person to whom it belonged. The devotee found the reading so remarkable that he thought others might be interested. The Journal has decided to print it allowing the astrological reading to speak for itself. —EDITOR. BRIGHU SAMHITA 407 have been told with admirable world is unreal and life an illusion, accuracy with the help of astro- and having a distaste for all things logical science .... mundane would feel tired of the Chart No. 299-300 from worldly life and renounce all. Bhrigu-Samhita Jupiter being in trine aspect with The person born under the the Ascendant would indicate that Planetary effects as delineated in his Word would be prophetic and this chart would be very happy in must be fulfilled. He would always life, the supporter of a family and carry out whatever he thinks of and the doer of great and good deeds. determines, and wouldn't leave Besides, he would attain to undone any plan or project that he Yogavastha—the higher con- undertakes. So he would think out sciousness of the Yoga state. and plan big projects for the wel- The Ruler of the Rising sign fare of humanity and world-wide in being Saturn and in the ninth their beneficial aspects and would House in its exaltation, denotes that successfully carry these all out. this person would become a great Mars being in the twelfth, there Yogi. is a likelihood of some quarrels Venus situated in the Rising sign during life, but after he leaves his indicates that the person would be corporeal body, he would be very illustrious and would attain to acclaimed and worshipped as a glory and fame all over the world. Great Being (Master). Again, the Ascendant being in He would be born in a good trine aspect with Jupiter, his devo- family. tion would be deep and intense, and His childhood would be quite with his blessings he would do peculiar; that is, his characteristics good to others. and inclinations would be strangely Mars in the twelfth House wonderful. would create a desire for renun- His whole life would be ciation and he would be separated changed between the age of 25 to from his family. He would 30 and after 3 years the transform- accidentally feel conscious that the ation would be phenomenal. 408 MEHER BABA JOURNAL This person would be pure and marvellous. good at heart. He would be eternally happy. He would be indifferent to food He would always think of and do and drink and wouldn't care if he good to all. Would never harbour had his meals or not. ill-feelings or do harm to any, for Although apparently he is in a he has no malice. human body, internally he would Money would come to him in be full of the Divine element in him, abundance. But he will spend and which would only be known to utilize it all to good purpose—for those who come in contact with the welfare of humanity. him. He would establish Ashrams His fame would spread far and (Retreats) even in foreign countries, wide, even in foreign countries and and people over there would wor- nations where people would be ship him. deeply and well impressed. The general tendency and state Many will witness and exper- of his health would be quite ience miracles at his hands. peculiar—quite alright and well He would attain to glory and one moment, weak and unwell at power and would be esteemed even the very next moment. amongst the great personalities in But this soul would be quite the world. indifferent to all conditions of He would attain to fame and health, happiness, misery or glory even greater than his Guru suffering—considering and taking (Master). all conditions alike. The enemy who would come to By nature, he would be very disturb and defeat him would find firm and indomitable of purpose. himself defeated (baffled) and Would never leave things half would look to him with reverence. done. (Those who come to scoff would He has observed and undergone remain to pray.) such severe penances and austeri- Anyone coming under his gaze ties in past lives as are sure to bring or influence would be captivated him definite fruits. and charmed. For his power of Why is he born? What is his attraction and personality are life-purpose? For the BHRIGU-SAMHITA 409 uplift of his own community (race) with the philosopher's stone, his and country, the spirit of God Master's name and fame would entered into his body and increase immensely through com- incarnated in human form for His ing in contact with him. great work. His power of attraction would The Sun being exalted and in be magnetic and wonderful, and the second House, the person could one who comes unto him would not accomplish whatever he wishes. If go away uninfluenced. he wishes good for others good If people should try to think of would surely be done, and evil too all his situations and circumstances, if he ever wishes. But he would they would be surprised and say, never wish or do evil to any, and "What is all this?" Even slanderers would do good even to his enemies. would be amazed. He would be indifferent to all A doctor is authorised to the amounts of money he would prescribe medicine for patients receive and spend. This soul has to after he has passed his exami- do much good work in the worId nations, but this soul would cure and he would do it both ways, people with ordinary pure water, externally as well as internally. and would be acclaimed a 'doctor When he observes silence, the of doctors'. power of his penance would Whosoever comes in his contact increase, and when he would break becomes a devotee, and coming his silence and commence speaking, into contact with him, one would it would create an upheaval, not derive as much benefit as by only in India but all over the world. coming in contact with a saintly And he would break his silence person, or by having gone to a only for the great beneficial work sacred place of pilgrimage. Even for the world and for the uplift of Sadhus and Saints would desire his humanity, contact. His coming in Divine contact In short, this soul would do with his Master is also miraculous, some great work. Being born to and just as a piece of stone would carry out the will and work of God turn into gold by coming in contact on earth, he would be 410 MEHER BABA JOURNAL the doer of deeds that would Yet, in spite of his silence, he benefit the whole world. would go on doing his wond- This illustrious soul will not erful work, as ever. only prove to be the Saviour of his (The great sage, Bhrigu Rishi, who own family, but will be the wrote this great work of Bhrigu- medium of salvation for all who Samhita, says here that while come in contact with him. writing this particular Yearly Aspects Kundali—life-chart—he himself 1 to 5.—Happy years in family was in a trance—Samadhi—and and social conditions. blissfully happy.) 6 to 10.—Education good; intellect 46.—Failing health. sharp. 47 to 50.—Will create a great 11 to 15.—Progress in studies. disciple, through his Grace. Happy with brothers. There is a likelihood of his 16.—Good progress in studies. appearing in the dreams of 17.—Miraculous Divine experience many, guiding them on in the while studying. Path, and would also direct or 18 to 23.—Higher spiritual ex- instruct remedies to which they periences of planes, and abso- would all say, "It is all truly lute indifference and aloofness amazing!" His energy would be from life and things mundane. tremendous, to such an extent 24 to 30.—Beginning of fame. that he would see, instruct and Will be publicly known to satisfy thousands during a day; people. working spontaneously from 31 to 32.—Change in physical morning till evening. Whoso- conditions. Fast, silence and ever comes for debate or solitude. discussion would find himself 32 to 40.—Would find some lost in his presence and acknow- great inner purpose or motive ledge defeat with reverence. for observing silence, as 50.—Likelihood of travels up to otherwise everything would be 50. His biography will be upset. People would be per- written in the West. plexed as to why he observes 51 to 52.—Some new project for silence, and none could under- the welfare of humanity. stand why he is doing all this. 53.—His miracles will create Sudra 411 enmity, but he wouldn't care, for continue. he feels no enmity or ill-feeling 64.—Critical year (danger to life). for any. 65 to 78.—His good work would 54 to 60.—Great and well-known go on increasing, spreading far personages in the world will and wide. His personal activities come· to him. Will attain to as an Avataric Atma (Incarnation great glory and accomplish great of an Avatar) will cease. work. 79.—Passing off of the great soul 61 to 63.—Splendid years. His from its mortal coil. great work for humanity will ❃ Sudra BY MARGARET CRASKE The sunlight drips down the long pointed fingers of the palm leaves, Let us gaze at this golden green water, lovely child of sun and tree. It is born of their joy. See it falls down, down to where the Master's Sudra sways softly below. Ecstatically it weaves its radiant life into the mesh of the drying garment; Oh blissful immolation! For will not the sudra enfold the sweetness of the Beloved? ❃ Those Who Follow the Master* BEHRAMSHA D. JESSAWALA warranted by the outward circum- hails from Nagpur, C.P., where he stances of life and typical of this is was in Government service as the following incident in the life of Inspector of Boilers till his Behramsha in connection with retirement on a well-earned Khawja Baba alias Bombaiwala pension in the year 1939. His long Baba, the chief disciple of the career and proficiency as a famous Saint of Nagpur, Baba mechanical engineer were duly Tajuddin. recognized by being admitted to This Saint had at his disposal a the "Associate Membership of tonga (a single horse-drawn British Engineers", followed soon vehicle) provided by his devotees after by the award of the and in which he would ride about "Fellowship of the Royal Society in the city and suburbs of Nagpur of Arts (London)". as suited his whim and vagaries. At Nagpur, Behramsha was not One day Khawja Baba quite only held in high esteem by the unceremoniously entered the members of his profession but he compound of the bungalow of was also quite a popular figure in Behramsha and demanded of him the civic life of the city. Unlike in a peremptory manner a bagful of other members of his family (in gram for his horse. In the light of particular his wife), he never his prejudices against such class of thought much of faqirs, sadhus and people before he could order him saints from whom he always kept out of the precincts of his bung- himself at a respectable distance. alow, something in the demeanour Inscrutable indeed are the ways of of this Saint and the bluntness of saints which determine the his command, cowed down eligibility of a person for a spiritual Behramsha into acquiescence; as a life. The spiritual eyes of saints result the order was complied discern much deeper than is • * A series of life-sketches of Meher Baba's disciples. THOSE WHO FOLLOW THE MASTER 413 with soon afterwards. This explains another problem that confronted the spiritual fact that genuine saints him was his wife's insistence on have always an eye for the Man going over to Bombay to see her within, irrespective of a person's father who was reported to be mode of life, habits and circum- seriously ill. The wife's health was stances. It is this little incident not such as to allow her to perhaps which put Behramsha into undertake such a long journey to touch with Meher Baba, in whom Bombay and this and other factors he was to recognize his real Master. found Behramsha in quite an Behramsha came into contact awkward predicament which made with Meher Baba in the year 1926 him quite restless and worried. To at Ahmednagar where he happened his relief and utter surprise Meher to be celebrating the thread cere- Baba's arrival was announced and mony of his two daughters. This Behramsha was not a little moved contact left a lasting impression on to discover that the Master had his mind and his faith in Meher come there to remove his dilemma Baba grew with time by many an and restore his peace of mind, for incident of a miraculous nature which purpose he had cancelled his connoting the Master's spiritual train journey to Bijapur. Becoming concern direct or indirect in the aware of his troubles, he suddenly circumstances of his life. ordered booking of the journey in The following incident of the the opposite direction to Nagpur. year 1930 was a deciding factor This foresight and loving gesture with Behramsha for adjusting his by Meher Baba completely van- future relationship with the Master. quished Behramsha and it had not a Behramsha's wife at the time hap- little to do in bringing about ulti- pened to be in indifferent health on mately the family's final surren- the eve of his leaving on his official drance. inspection tour to Jubbulpore for a Before leaving Nagpur, Meher week. Coupled with this anxious Baba assured Mrs. Behramsha that situation as there was no one her father would recover soon and behind to look after the family, he also 414 MEHER BABA JOURNAL gave out that a son would be born to disciples visited Nagpur during the her in due course and he should be Christmas of 1937, and the few named 'Merwan' after him. It all days that he stayed there, the came true. residence of Behramsha became a Behramsha participated in the place of pilgrimage when thousands birthday celebrations of Baba at coming to know of the Master's Nasik in February 1937, but his arrival at Nagpur, turned out to avail family members were denied this themselves of the opportunity of his happy opportunity owing to the darshan. illness of his son Merwan. Later in The upshot of the whole April 1937, he and his family situation was that Behramsha and people went to Nasik when Baba his family members were irresis- had his Mad-Mast-Ashram funct- tibly drawn to Meher Baba and they ioning at Rahuri (Ahmednagar longed for the day when they would District). During this visit Baba be allowed to dedicate themselves with his mandali graced the to his service for ever. The Master occasion by his presence and was not long in anticipating their blessed the engagement ceremony heart's desire by permitting them to of his son Eruch and younger join his ashram immediately if they daughter Mehera at Ahmednagar. so desired. The eagerness and This happy and elevating sahavas enthusiasm of all concerned for the (company) of Baba for two months benefits of the Master's sahavas at Nasik, Rahuri and Ahmednagar, (company) could well be imagined came to an end in June 1937. As a that they joined Baba at Meherabad result the return to the humdrum life on the 1st of August 1938, without of Nagpur was a painful affair for waiting for Behramsha's retirement everyone concerned, and it was only from service which was due in July relieved by the thought of Baba 1939. No less anxious to be with the accepting the invitation to visit Master for ever Behramsha lived Nagpur in the near future. through the interim period prior to In pursuance of this loving retirement all by himself at Nagpur, invitation Meher Baba accompanied bracing himself with the thought by some of his Eastern and Western that 'they also serve THOSE WHO FOLLOW THE MASTER 415 who stand by and await their turn'. Master to visit places like Karwar, Behramsha eventually became an Belgaum, etc., to inspect and report inmate of Meher Baba's ashram at on suitable sites for possible Meherabad in July 1939. As if to spiritual centres at those places. The make amends for the time lost, Master even entrusted him with an Behramsha asserted himself in the important mission to Rangoon and multifarious works and activities for the small edifice at Mandla, C.P.,— Baba and his cause. What with his the nucleus of a spiritual centre to ripe experience, untiring energy and be, was brought into being under his technical knowledge he proved direct supervision. Behramsha had himself in spite of his age, the unique privilege of retiring into indispensable in all works which the seclusion along with a few others in Master knowingly entrusted him the caves near Ankai Hills, (ten with. miles from Manmad) for a period His organizing capacity and eye synchronising with the Master's for details proved immensely useful seclusion for one year commencing and valuable in connection with the from the 1st of August 1940, and colossal arrangements for the later was ordered to carry out Master's stay in Bangalore from certain special instructions during a August 1939 to 31st March 1940. month's stay at Udvada (Gujerat)— He played an important part in the one of the three important centres of successful handling of the stupen- Zoroastrianism in India. Very dous affair—the Foundation Laying recently he had the opportunity of Ceremony of Meher Baba's Univer- joining the Master at Lahore in his sal Spiritual Centre at Byramangala India-wide itinerary and had the (22 miles from Bangalore), and also satisfaction of driving his bus from the spade-work connected with the Lahore to Dehra Dun. Behramsha at preparatory stages of the huge the moment is with some other constructional project at the place. members of Baba's mandali at Later he was deputed by the Meherabad (Ahmednagar ). The Way of a Disciple BY "V" (BANGALORE) THE word 'disciple' has the same means he has to adopt is discipline. root as the word 'discipline'. They Out of a really unique system of both originate from a word which reasoning, by process of trial and means, 'to learn'. I think herein is to error perhaps, but certainly from be found the way of a disciple. It is rich experience this discipline has merely to learn, to discipline assumed in India certain essential himself. In Sanskrit the word initial characteristics. I use the word 'Sishya' connotes a very strict initial advisedly because, once discipline, a rigid adherence to discipline in these essentials is certain well-known principles which completed, the path is an absolutely have been followed for a very long easy one. time by all students of the various But why do we seek self- Acharyas (teachers) who illumined liberation? From what do we seek life in the past. liberation? In actual fact it will be We start with the basic truth that found that this desire springs from a a person who happens to be born a feeling of dissatisfaction, unhap- human being endowed with reason, piness or misery. We are not intuition and the ability to progress, satisfied with our present condition. verily commits suicide if he should We do not feel happy or contented. not exert himself for self-liberation. In a world wherein we are born, This self-liberation, it is next suffer and die, everything appears postulated, is nothing more than an temporary. We begin to think, acceptance at first, then a growing "Why do we suffer? Why are we conviction and finally the real- not happy with a happiness that is ization of one's identity with abiding and real? Wherein lies the Brahman or the Absolute or Real. evil?", and in thinking on these The person who yearns and strives lines we are struck immediately for this liberation is a disciple; the with the fact that most of our THE WAY OF A DISCIPLE 417 feelings of pleasure and pain, by, all these unfit them for contact. happiness and misery, have a What is demanded, however, is not physical basis, a sensory an avoidance of such contact, not foundation. Our attachments are to even a repression of physical things physical; our satisfactions desires and cravings. What is arise from sensations and thoughts demanded is something deeper of those physical objects and even than an actual abhorrence of sensations. We begin to wonder if them. The demand is for an there is nothing permanent beyond absolute disinterestedness or non- and outside this flux, whether there attachment best expressed by the is not something real, something word Asanga. It is renunciation of permanent. From these consider- desire itself. ations arise naturally two of the Such a Tyaga or renunciation essential requisites of discipline. will release the mind from its Discipline, it must be remembered, normal usual natural association is after all a logical process, with objects and the senses dependent on natural causes and through which it contacts the serving definite ends. Firstly then objects and will leave it free to there arises a longing towards pursue an inward path—the path liberation, a desire to know. This of liberation. is the first demand from a disciple, There is a further reason the yearning for freedom and this advanced for such renunciation. It is the natural outcome of the train is said that when the end is neared, of thought noticed above. even the desire for liberation Secondly there is demanded a should be eliminated before the conscious, deliberate and volun- Divine Vision is vouchsafed, tary dissociation from all physical before the end is finally and for and sensory objects. Their patent ever reached. The growing transcience, their logical and rejection of all desires can be con- experienced end in pain and sidered therefore as a preparation suffering, and what is really more for this final rejection of the desire dangerous, their apparent satis- for liberation itself. This discipline faction of sensory desires and the of the mind and the consequent temporary pleasure derived there- control of thought is of 418 MEHER BABA JOURNAL the first importance to a disciple. fore lead the active and free mind The mind and thought should safely to its goal. be free, freed from the bondage of There have been Masters, there the flesh. The subsequent progress are many paths. The particular of discipline will then be one of path best suited to a disciple is a directing the mind thus freed of its Personal and individual question trammels, along proper paths. For that requires a personal and indi- this a Master is necessary. In all vidual solution. The Master, the systems of discipline, the need for Sadguru knows it and he alone. a Master at this stage is indicated But no Master, it must be re- and insisted upon as absolutely iterated, can ever liberate anybody essential. I have already indicated who does not yearn for such the need for a Master in the article freedom. Nor can a Master profit "Why a Master" (Meher Baba that disciple in the least, who does Journal, November 1940, Vol. III, not give up all worldly ambitions No. 1, page 51). This need now and aspirations and desires. None becomes clear. The freed mind can consider these important and cannot remain static ever. It is not worth troubling about and at the of its nature. Nor is it the way of a same time want to experience disciple to allow the mind to Reality. Real desire for the latter is become inert. In a disciple there interdependent on real non- should always be movement, a attachment to the former. striving forward, a process of If the "Twelve Ways of Realiz- progress till the end of all be- ing Me" dictated by Shri Meher coming is reached, till the Being is Baba are studied again in the light apprehended. For this process, the of what is stated above, their freed mind requires to be directed message becomes clear. The along other than the usual which whole system of discipline, the have been closed by the drawing way of a disciple, the path to free- in. This direction has to be given dom are contained and completely by a Master who has himself contained in these ways. "Sur- traversed the path and knows its render" is nothing more pitfalls and abysses and can there- THE WAY OF A DISCIPLE 419 than a surrender of all things Master's hands. With love and impermanent, a surrender mentally faith, why worry? Where He leads and whole-heartedly of the cause of us, we go with faith, with sincerity pain and suffering. Who would not and with hope. like to surrender the cause of Guided by Masters who are in misery? "Sacrifice" is a sacrifice of our midst who are moving with us, desires, the root of all outward having their being away from us, mental activity. To look inward what more need we in the way of such outward activity should be help! reduced to a nothing. How can the Even when a desire for libera- mind look inward if there is no tion is not manifest, even while we sacrifice of desires, sacrifice of this continue to have our interests in motive power of Maya? this world, it has been stated on Love for the Master is a new authority and it is borne out by way merely of expressing the idea actual experience, that association of Shraddha (faith). Without faith with Masters is beneficial as it will what can be achieved? Without induce such desire and bring about faith in a Master, absolute faith that the necessary change of heart to- makes a disciple believe that it is wards the world. night when it is day, how can the To those who desire liberation Master lead his disciple into from all the ills that the flesh is regions new, across untrodden heir to, as well as to those who do paths and unchartered oceans? The not, the one sane counsel would least doubt, the least fear, will therefore be, go to the Masters, make the mind roll back, roll down think of them, develop faith in into the abyss and into darkness. them, grow to love them. try to Without faith nothing can be follow their guidance and all will achieved. With love what cannot be be well. conquered? Love, faith, surrender, Each one of us is a disciple sacrifice, these are the catch-words, ultimately. Each one of us has to of a perfect discipline. They are the undergo discipline. The sooner we sine qua non of a disciple. realise this great truth, the earlier The initial necessities have been we will reach the final goal. Then set out. What follows is in the while the Master is here, why wait? Meher Baba Through Hafiz BY DR. ABDUL GHANI MUNSIFF SHAMSUDDIN MOHOMED (1320- appraising the esoteric side of his 1388) of Shiraz (Persia) popularly poetical mind, that all his known as Hafiz, stands unrivalled biographers without any exception, as the best exponent of the art of have failed miserably in giving lyric poetry and his odes (Gazals) Hafiz his due in the domain of have a sort of a mystic appeal to mysticism and spirituality. All of those who are familiar with them have paid learned tributes to Persian literature and language. his poetic genius and have written Authorities on the subject and many an interesting treatise literary critics have given their comparing and contrasting his unanimous verdict that Hafiz favourite Muse with that of other perfected the vogue of Gazal luminaries from the literary started by Saadi and later nurtured firmament of Iran. Even such an by Khusroo and he easily stands eminent Orientalist as Moulana head and shoulders above his con- Shibli Nomani (India), consciously temporaries Khajoo and Salman in or unconsciously forgets to think that art. As a moralist and of Hafiz as something more than a behaviourist he has been adjudged poet or higher than a mere free- to excel even Saadi's prose in that thinker. He, like many others, eas- department since Hafiz success- ily disposes of the question of the fully achieved the feat of playing poet's mystical experiences and the preacher in the particular form spiritual flights on the ground of of poetry—the Gazal, which rare gift of poetical imagination admittedly commands a larger and fancy. He therefore, very appeal, in that people find this inconsiderately puts him in the method of imbibing moral lessons category of Epicurean philo- so very easy and comfortable to sophers like Omar Khayyam even memorize, sing and quote. after taking note of the following It is only when it comes to MEHER BABA THROUGH HAFIZ 421 significant episode* in the early life known as Baba Kohi and there he of the poet: cried out his grief to his heart's In the early youth of Hafiz he content. Falling asleep that night was eking out a meagre living by near the shrine in that grief-stricken working in a bakery, and in the mood, he saw a wonderful dream. surroundings in which he lived, it Hafiz in the dream state finds a was the fashion of the day to sing venerable old-looking saint putting and compose poetry. Naturally he a morsel of food in his mouth and was fired with the desire to learn saying to him, "Go now. All the reading and writing and con- gates of knowledge have to-day sequently he diverted one-third of been opened for you." Hafiz on in- his earnings which he gave his quiring the name of the saint, was mother to a teacher from a local informed that it was Hazarat Ali— madrasa (school). In course of time the Amir-ul-Mominin. he began to compose poetry, but Inspired by the dream, Hafiz the being a novice in the art, his early next morning composed the gazal attempts devoid of all rhyme and beginning with the couplet: reason, provided a good deal of fun Doosh waqte saher az ghussa najatam to the local poets, who deliberately dadand invited him for a little pastime. Wandran Zulmate shab abey hayatam Hafiz was alive to the situation that dadand. the praise of people was not sincere Tr.—Overnight towards morning, and it was only meant to hold him they freed me for ever from pain up to ridicule, which provided them and grief; in the darkness of the a little entertainment at his expense. night I was made to drink the elixir When this tomfoolery with him of life. and his poetry exceeded its limits he Now this experience of Hafiz is could stand it no longer. Breaking treated by the Moulana as of no down with grief and shame, one day spiritual significance and he repaired to the shrine of a saint • * Originally recorded in the biography of Hafiz known as "Maikhana" by Abdul Nabi, published in the year 1036 A.H. 422 MEHER BABA JOURNAL he simply refers to it as being vision whereby the flood gates of responsible for Hafiz's later fame Irfan (Knowledge) were opened and perfection in gazal writing. But unto him, and it is this which the language and the sublimity of accounts for the exposition of occult thought employed by Hafiz in the secrets and divine knowledge by particular gazal could with no Hafiz in his gazals as will be stretch of imagination and con- testified to herein later. cession be said to relate to the gift It was but natural for Muslim of poetry only, and no poet with an orthodoxy to look askance at Hafiz's ultra-sense of hyperbolism would unconventional manner of present- refer to that particular experience ing the Divine Theme and its as described in the couplet, another realization by man, by profusely one from the same Gazal: employing sensual and material Che mubarak sahari bood o che symbolism like the 'cup', 'wine', farkhanda shabi. 'tavern-keeper', 'Love', 'Lover' and the 'Beloved' and the 'eyes', 'lips', An shabe qadr ke in taza baratam 'chin', 'the cheeks', 'the mole', dadand. 'ringlets', etc, No wonder Hafiz was Tr.—What an auspicious morn- misunderstood by the religionists of ing it was and what a blissful night; his time; and there is a story about The night (shabe qadr) wherein I his death when there arose a dispute was showered with these blessings. as to whether he should be Now no Muslim poet with any accorded a Muslim burial. After sense of proportion would compare some deliberation it was decided to the night wherein the gift of poetry consult the poet's Diwan (a is bestowed to the night of the compilation of Gazal poems in the Arabian Prophet's Meraj—Nirvi- alphabetical order) to which many kalpa Samadhi and much less it is people of the time gave oracular expected of Hafiz to do so. To me importance and it is said, to the the particular experience of the night surprise of everyone, the following sung by Hafiz connotes a spiritual couplet caught their eyes: MEHER BABA THROUGH HAFIZ 423 Qadam deregh madar az in the language of the odes of Hafiz. janazæ Hafiz It is pretty well recognised that Ke gar che gharqe gunah hast Meher Baba has a happy knack of meerawad ba behisht. imparting spiritual truths to the Tr.—Don't withhold yourself listeners, in the terminology of the from the funeral bier of Hafiz; scriptural background best suited although he is steeped in sin, he has for the occasion: but the Muslim been admitted to paradise. disciples know that he is simply This discovery tided over the superb in his esoteric discourses unhappy situation and all unhesi- when he talks in the language of the tatingly joined in laying Hafiz to Sufis, and drives home convinc- his final rest. ingly an occult truth or a spiritual Hafiz himself is to a great extent moral to the aspirant of the Path, by responsible for the estrangement of citing a Persian couplet, more the custodians of the religious law. frequently from that of his favourite In fact the poet is at his best when Sufi poet Hafiz. dealing with the established church Any one conversant with the and its representatives and his works of poets in Arabic, Persian or pointed humour and piercing Urdu, is only too familiar with the sarcasm depicted in the situation is eternally inevitable theme—Love, even delectable to those against the Lover and the Beloved, and whom it is directed. As a con- they have all combined to raise a sequence, the majority of Muslims, colossal epic on the subject replete admitting the justification of his with literary hyperbolism and nau- critical analysis, fail to concede any seating exaggeration without any spiritual status to Hafiz, and they sense or proportion. This style of merely tolerate his latitudarianism description in spite of its poetic on the score of poetical license. merits, ultimately satiates and looks It was Meher Baba who first offensive when it is applied to a roused my interest in the spirituality worldly romance however idealistic. of Hafiz, and in fact the incipient But the very same description with doses of esoteric knowledge for his all its hyperbolic charac- Muslim disciples were given by him 424 MEHER BABA JOURNAL teristic sounds inadequate when (Sair-e-Jan or Sair-e-Jahan), and describing the Divine Beloved—a these in the light of Baba's inter- realized Master and the aspirants pretation will be recounted herein of the Path. There are so many in due course. It will convincingly facets to this Divine Theme and remove the common belief that such numerous aspects to the Lila Hafiz was a mere poet with no (game) which eternally takes place tinge of spirituality about Him. between a spiritual Master and his The disciples of Meher Baba in disciples; and this makes one feel particular will immensely relish the that enough has not been said on description of their spiritual life, the subject. their trials and tribulations; their However, Hafiz is the only hopes and aspirations in their long Sufi poet who has successfully association with the Master, approached the depiction of the attempted herein in the words of divine tug-of-war that eternally Hafiz, and each one, I am sure, will exists between the lover and the be happy to find a particular beloved. No aspect of the beloved couplet from Hafiz as best escapes his keen insight, and no depicting a certain intimate aspect situation of the lover has gone of his situation and its reaction unrepresented. This characteristic thereto by the Master. of Hafiz, according to Meher Baba, Having immensely enjoyed this is the outcome of his spiritual situation by the study of Hafiz on enlightenment very rarely found in my own, and in the company of the a Gazal writer, and the disciples of Master, I take this opportunity of the Master have had the unique sharing my pleasure with others in opportunity of being pointed out in a like situation. As Hafiz puts it, the odes of Hafiz the various stages Maslehate deede man anast of the Path culminating in the ke yaran hamakar highest stage, that of God-reali- Be guzarand wa sare zulfe zation. Interspersed in the various nigari geerand. odes of Hafiz are to be found Tr.—The purpose behind my subtle references to the different researches is this, that friends planes (seven) of the soul's journey should disengage themselves MEHER BABA THROUGH HAFIZ 425 from all materiality and get them- such instances of everlasting life. selves entangled in the ringlets of He says:- the Beloved. Gar noore ishqe huq ba dilo Diving straight into the store- janat ooftad house of information concerning Walla kaz aftabe falak khoob man's sojourn on earth and the tar shawi. purpose behind it, I leave the Tr.—If a spark of Divine Love couplets of Hafiz on numerous were to enkindle your heart and items of life, speak for themselves, soul, by God, you will excel the allowing myself the indulgence of sun of the skies in your effulgence a little commentary wherever nec- and light. essary. He says:- LOVE Aql agar danad ke dil dar bande zulfash chun khush ast, Shahri pur az harifan wa ze Aqilan diwana gardand az har taraf nigari paye zanjire ma. Yaran salae ishq ast gar mi Tr.—If the intellect were to kunid kari. realize the fact of how much the Tr.—The citadel of life is heart (lover) is happy in the snares assailed on all sides by rivals (the of the ringlets (of the Beloved); the external senses) and the beauties worldly wise would go mad (over of the world (the desires); I advise exchanging their so-called free- my friends if at all they wish to do dom) for these chains. any thing, to abandon themselves Referring to the immanence of to Love—Divine. Love, he says:— He sings the advantages of Love Ishqe to dar wajudam o mehere in the following strain:— to dar dilam; Hargiz na meerad an ke Ba sheer dar badan shud o ba dilash zinda, shud ba ishq jan ba dar shawad. Sabt ast bar jaridæ alam Tr.—Love Divine has per- dawame ma. meated throughout my being and Tr.—One whose heart is en- my heart is full of His mercies and livened by Love he never dies; the bounties; these have come to me records of the world can testify to with the 426 MEHER BABA JOURNAL mother's milk and they will only Yadgari ke dareen gumbade depart when I die. dawwar bemand. Hafiz therefore advises the best Tr.—Excepting talks and words manner of leaving footprints on the of Love I have seen nothing more sands of time in the couplet:— beautiful, to leave behind by way of Az hadisay sukhane ishq na a memory underneath this revolv- didam khush tar; ing dome (the sky). (To be continued) ❃ When the Heart Speaks F. H. DADACHANJI Expressions of the heart spontaneously poured out in grateful acceptance of the Master's Grace, loving guidance and inner help, gathered from letters to the Master (33) with you, and my lonely heart was New York, U.S.A. gladdened with your remembrance 22nd March 1941. of me, and though earth had many TO BABA, claims on me, I knew that I had Ages have passed since last we met, come forth to live and to die for you, my Beloved. Through the days of only you. the years of this life I have been You sent me forth empty handed watching and waiting, amid vague into a strange world, but you filled whisperings and dreamings of the my heart with the flower of your time when we should meet again. love, and I asked nothing more than Somehow, I always knew we would to adore you from eternity unto meet in this life, and I knew that I eternity. would know you, whatever name or I knew we should meet again. form you wore. Even if my love should get lost on You came to me in subtle ways the way and I should sink in the to remind me of my rendezvous mire of despair. WHEN THE HEART SPEAKS 427 Somehow, I knew your love would Burning within my find me again, that I would be your heart, lover as of old, and you my Divine Belov'd! Belov'd! there Beloved. are no words You came into my life like the For that which I would unasked answer to the mystery of utter .... beauty, and though I had dreamed J. R. that I might see you from afar, how * * * could I dare to hope that your love (35) might come to flower in my heart. New York, You plucked from my garden the 13th March 1933. flowers I had come to cherish, and MY DEAR AND REVERED the weeds you trampled underfoot, SHRI MEHER BABA, but in my loneliness I felt no sorrow, Princess Matchabelli and Mrs. for I had seen the radiance of your Patterson carry with them the smile. greetings and love of all those of us You stood at my door and who have come in contact with you knocked, nor went away when I and from many who have not. But I answered not your call. You knew I want to write this individual word would grow weary of day-dreaming to tell you how we long for your and lay in longing wakefulness coming, how sorely we have missed throughout the night. you and how much more sorely we Your love has come to blossom in need you here. my heart. Our Maya is in a state of chaos D. S. and the people need a stirring of * * * their spirit back to life. They need (34) hope in their depression and light in New Jersey, U.S.A., their darkness. If my own individual March 8, 1941. problems, I cannot bring myself to TO MY DEAR MASTER, write, though they are numerous, The sighing of the wind when so many are staggering under Is but Thy Voice, so much heavier burdens and are in And Thou art here, in the so much greater need. stillness, 428 MEHER BABA JOURNAL So please, even before you come come to the station and see you for here, send us your thoughts and a few minutes. I have such a longing your blessings and all your help to see you again. towards a greater courage and hope It was so lovely to have S.H. to and a revivified spirituality. stay with me a few days on return I, like the rest of us who know from Santa Margheritta and to hear you, wish you god-speed on your about you; and thank you so much journey hitherward, and my for your message and blessings;.. thoughts will be moving with you, I have a flat here which is wherever you are. Please think of always at your disposal if it can be me at times with benevolence—if I of any use to you at any time. am not too unworthy. There is a beautiful sunset this With all good wishes and warm evening which I see from the win- love, dows and which tells me of your Your devoted friend everlasting love and glory. H. J. F. L. C. * * * * * * (36) (37) Paris, New York, 16-12-'32 March. 15, 1933, BELOVED BABA, DEAR BABA, It is just a year ago here in Paris I wish to thank you for the that I saw you on the physical plane, inspiration I have received from you followed by that wonderful week in through your faithful disciple N... April in East Challacombe. She has made me impatient to give I am wondering now if you will myself wholly to the Perfect Master be coming to Paris again soon; you whose coming I have so long surely will do so at times on your awaited. I hope that when that time many travels. If and when you do comes, He shall not find me so, I should be more than grateful if wanting. you would let me know and if I Humbly, may come and see you; even if you J. D. M. are only passing through, I could * * * NOTES FROM MY DIARY 429 (38) greetings and salutations. I have Buckingham Gate, pondered daily upon your words. S. W.1. "Within Me lies the Source MASTER, of all Existence and Make my love for you grow all Bliss, and I am One until I am lost in it. We all miss with It." you so. L. And I know those words are true. * * * All good go with you, (39) always. E. B. New York, With deep appreciation of your March 11, 1933. Holy message. DEAR BABA D. B. This is to wish you sincere ❃ Notes from My Diary BY F. H. DADACHANJI QUETTA TO DEHRA DUN Baba arranged it differently this AFTER enriching experiences time. The first part of the long of the last road-journey from journey from Quetta to Lahore Mooltan to Quetta through wild was to be covered by rail, and the desert tracts and dangerous remaining portion from Lahore to crossings of the Indus, the Debra Dun, by road, in the bus. question of another long journey For the seclusion that the Master's of over a thousand miles came up select group have been observing unexpectedly. The Master's work for years and also for avoiding all at Quetta was done and a shift was contacts en route and pass off deemed necessary. The group, unobserved during the period of trained to hard life and to face all his own seclusion, a special third eventualities, readily prepared class tourist car was reserved themselves for another long exclusively for the group. In the Journey. scorching heat of the 430 MEHER BABA JOURNAL summer and in the tropical regions On arrival here, the search for of Sind and Punjab, even this masts started. Two good masts journey by rail for two nights and a were brought, who were fed by the day was none too pleasant. Master and sent away, Without stopping at Lahore for After resting for the night at more than a couple of hours, the Khanna, the party proceeded next party proceeded by car and bus, as morning towards Dehra Dun, usual, on the road-journey towards arriving there in the afternoon. Khanna which was their first halt. BABA'S FASTS DURING APRIL During the drive from Lahore to During the month of April, Baba Khanna, Baba contacted a mast at observed fasts, remaining at first on Amritsar. fruits, then on tea, and thereafter Troubles started shortly after- only on water in different periods wards. Something went wrong as under: with the bus engine which could For the first 14 days, taking not immediately be traced, and fruits. they had to drive slowly and with For the next 7 days, taking tea, care. The next big place for repairs only 3 cups a day. was Ludhiana, a few miles away. For the last 7 days, taking only On arrival there, due repairs were water. carried out, and the party On the 27th midnight, he broke proceeded further, but to face a his fast (on water) at first with great dust-storm which raged orange-juice. The mandali was kept furiously and incessantly for an awake until midnight, and at the hour, raising clouds of dust all stroke of 12, Baba first gave each around, obscuring visibility on the member of the mandali one tea- road. It made driving very difficult. spoonful of the orange-juice, and This was later followed by a down- then he drank about a cup of the pour of showers. Thus welcomed same. He continued taking fruit- by nature in its full elements, the juice for 2 days and after taking party proceeded onwards with only vegetable soup for a day on great difficulty, and arrived at the last (30th) day Khanna late in the afternoon. NOTES FROM MY DIARY 431 of the month, he commenced taking strenuous efforts of all, and for a little quantity of food (rice and dal) reasons best known to the Master from the 1st of May. himself, none suited to the group's KARACHI requirements of absolute seclusion, Karachi seems to have had some could be found till the beginning of special significance and importance April. in Baba's working of late. Unlike Meanwhile, Baba decided to Quetta, where he stayed with the leave Quetta, and instructed to look group for over 3 weeks but had no for suitable quarters in Dehra Dun external activities, Karachi wit- simultaneously. It is strange that nessed marked difference in great where a number of his disciples in activities, both public and private. spite of their strenuous efforts for a Baba had declared, even before number of days failed, only a coming over to Quetta that Karachi couple of his mandali within two would be the next place of days succeeded. Immediately after residence for himself and his group suitable quarters were found in and that he would be glad to go Dehra Dun, Baba moved with the there to stay and work, during the group from Quetta to that side of period of his six months of the Himalayas. complete seclusion after July, It was sad for the devoted souls provided quiet residential quarters in Karachi to let a chance of the for him to work and for the group to Master's presence and stay amidst stay could be available. To that end, them go by for want of suitable his ardent disciples and devotees in lodgings. The Master, knowing Karachi worked most enthusias- their heart's desire, as also for his tically, moving around the whole work, gave them a month's time to city for over a fortnight. Karachi's find one, and still expressed his most popular and prominent figure willingness to come over to Karachi —brother Jamshed N. R. Mehta— for his work during the period in spite of his multifarious activities of his seclusion. With renewed gave a most loving and whole- hopes they have been moving about hearted co-operation in this search in Karachi, sparing no pains to for a house. But in spite of bring the 432 MEHER BABA JOURNAL Master in their midst, Karachi is Sukkur was the next place of thus offered a chance at this most visit by the lecturers, who had a important period of his universal hearty reception and felt the working. How far it responds warmth of truly loving and remains to be seen. aspiring souls. LECTURES IN KARACHI AND The details of these lectures at SUKKUR different places will be published After Nagpur and Jaipur, comes later. Meanwhile the gist of their Karachi in the list of places visi- talks is given below. ted for a lecture tour by the Mas- PREPARING GROUNDS ter's disciples—Princess Norina With their usual fervour and depth Matchabelli and Dr. C. D. Desh- of feeling, both the speakers dealt mukh, M.A., Ph.D. (London). with the subject-matter—"The Unlike any other place uptil now Present Spiritual Crisis and the visited by his disciples for lectures, Need of an Awakener," with Karachi had three separate special reference to their Master, lectures—one for the public in MEHER BABA—in a most convin- general, the other for the cing manner. Their spontaneous Maharashtrian group and the third expressions of the Master's specially arranged for the Parsis. Divinity and Love not only Besides, "Personal Talks" were impressed the hundreds that had also arranged for 3 days after the gathered in all lectures, but also first lectures when a number of touched many true, loving hearts interesting questions were asked that responded readily to the call by true aspirants and discussions of the Master to prepare them- on spiritual topics in general and selves to participate in his future about the Masters and Avatars in world-work. These were no particular were carried. Personal ordinary lectures that the people and more intimate contact with are accustomed to hear from others, who were more deeply platform speakers and orators on touched and felt the Master's various topics of public interest. contact through his disciples and These were the natural and heart- came to see them at home, were felt effusions of the souls that also established. were touched and awakened by a NOTES FROM MY DIARY 433 Master of Divinity, whose silent humanity, now passing through voice spoke through them. They grave crisis, towards the Fountain- said nothing of themselves, but Source of All peace and Bliss which becoming the perfect vehicles for they beheld and experienced at the the Master, conveyed his message feet of the Master, MEHER BABA— of Love, Hope and Peace to the tor- whose mission in life is to awaken tured heart of humanity now humanity to its true and Divine crushed under the throes of heritage. With hearts full of Love ignorance, subjugation, persecution that the Master awakened in them, and abject savagery. Nor was this a they carried the Master's Message of presentation of dry-as-dust dogmas Hope for mankind now on the verge or cold philosophy of words as pro- of despair in all departments and pounded by exponents of science or phases of life through the muddle philosophy. This was a frank and that is becoming more and more courageous admission and exposi- complicated every day almost every tion of two highly cultured souls hour. who had experienced something IMPRESSIONS amazing, something extraordinary Thousands have heard their in their own inner beings which spontaneous outpourings in various were literally transformed by the places they have visited already. magic touch of the Master; they Thousands more will hear these. had been given the glimpses of How far they have succeeded in bliss through the grace of their carrying the Master's Message has Guru. They desired and invited only to be seen to be believed. No their fellow-beings to have the words or description can ade- same awakening and the blissful quately give any idea of the im- experiences by coming in contact pressions created. The soul hunger with the Divine Being who had is a sign which is unmistakable. It been with and among mankind to does not speak through words. It lift them from illusion (Maya) to creates profound spiritual commo- Reality. It was a loving gesture and tion which is stirred up by the true, process of drawing the masses of divine element—love, that love 434 MEHER BABA JOURNAL which no man can create in himself, the eyes of the disciples they have but which is awakened by the seen the Light of the Master. In Grace of the God-man within true their spontaneous words and talks, aspirants who crave for nothing but they have listened to the Voice of union with the Divine Beloved. In the Master. In their presence, they the world of Maya, the masses have felt the Divine presence of the invariably prefer to remain in Master. ignorance. Those who follow the Such is the way Masters, to LIGHT are very few. Fewer still contact truly loving and responsive accept it. Fewest and rarest—one in hearts and give them his Divine millions—become the Light itself. touch and feeling even without * * * physical nearness. Once an inner The real seekers that have come contact is established, the Divine seeking light from the Master and Shepherd feeds His sheep with his his Grace for admittance to his Love, wherever he is, wherever Infinite Heart of Love can truly they are, irrespective of time or vouchsafe for the touch of the space. Those are truly blessed who Master they have felt through the have established contact with a heart-felt expressions and the Mes- Perfect Master. sages conveyed by his disciples. In ❃ Register of Editorial Alterations Vol. 3, issue 7 Page 382, para 1, line 10, change meditaing to meditating Page 382, para 3, line 2, change froms to forms Page 383, para 2, line 15, change "can also cannot" to "also cannot" Page 384, para 1, line 8, change Nirwikalpa to Nirvikalpa Page 386, col 2, para 2, line 1, change kinman to kinsman Page 391, col 2, para 1, line 3, change He to he Page 392, col 2, para 1, line 6, change Grihasta to Grihastha Page 393, col 1, para 2, line 8, change differet to different Page 394, col 1, para 1, line 3, change educted to educated Page 395, col 1, para 2, line 4, change Sarawsathi's to Saraswathi's Page 398, col 1, para 1, line 8, change where to were Page 398, col 1, para 1, line 10, change slily to slyly Page 399, col 1, para 1, line 15, change "the the" to "the" Page 400, col 2, para 1, line 13, change pier to pyre Page 401, col 2, para 1, line 3, change cosmogomy to cosmogony Page 407, col 1, para 6, line 1, change Ascendent to Ascendant Page 407, col 2, para 2, line 2, change Ascendent to Ascendant Page 407, col 2, para 2, line 6, change would'nt to wouldn't Page 412, col 2, para 2, line 11, change peremtory to peremptory Page 420, col 1, para 1, line 20, change sucessfully to successfully Page 420, col 2, para 1, line 26, change Epicurian to Epicurean Page 430, col 2, para 3, line 4, change therefater to thereafter Page 430, col 2, para 3, line 5, change priods to periods Page 431, col 1, para 1, line 2, change dall to dal Page 432, col 2, para 3, line 14, change "many a" to "many" Page 432, col 2, para 3, line 25, change awkened to awakened Page 433, col 2, para 1, line 4, change exprienced to experienced
Meher Baba Journal, Vol. 3, No. 7
