Meher Baba Journal, Vol. 1, No. 3

MEHER BABA JOURNAL Volume 1, No.3 January 1939

A Monthly Publication of the “Meher Editorial Committee”

An Avatar Meher Baba Trust eBook July 2011

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).

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Contents

SHRI MEHER BABA ON GOD AND THE INDIVIDUAL 1

NEW YEAR Abdul Karim Abdulla 12 SUFI THOUGHTS Dr. Abdul Ghani Munsiff 15 ARANGAON DISPUTE Elizabeth C. Patterson 16 THE VAISHNAVITE SAINTS OF C.V. Sampath Aiyangar (Late 20 SOUTHERN INDIA AND THEIR of Madras Judicial Service) HAGIOLOGY

SHRI MEHER BABA Princess Norina Matchabelli 24 IMPRESSIONS HAZRAT MEHER BABA Dr. Abdul Ghani Munsiff 29 ST. TERESA OF SPAIN Will Backett 37 THE CONCEPT OF LIBERATION Dr. C. D. Deshmukh, 42 M.A., Ph.D. (London) BABA AND HIS ADHERENTS Adi K. Irani 50 SPIRITUAL ANECDOTE Dr. Abdul Ghani Munsiff 56 SHRI MEHER BABA'S TOUR OF Princess Norina Matchabelli 59 NINE DAYS THROUGH CENTRAL INDIA

YOU MUST BELIEVE IT Dr. Abdul Ghani Munsiff 67 HOW I MET THEM AND Abdul Kareem Abdulla 69 WHAT THEY TOLD ME MY MASTER'S LOVE IS M. R. Dhakephalkar 76 THE GREATEST AS I SAW IT Princess Norina Matchabelli 79 GATHER US IN (Poem) George Matheson 82 QUESTION BABA ANSWERS Dr. Abdul Ghani Munsiff 83 EXISTENCE F. R. Workingboxwalla 86 SHRI MEHER BABA AND Countess Nadine Tolstoy 88 HEALING NOTES FROM MY DIARY F. H. Dadachanji 92 POEM "Munsiff" 100

"I have come not to teach but to awaken" -Shri Meher Baba

MEHER BABA JOURNAL VOL. 1 JANUARY 1939 NO.3

Shri Meher Baba on God and the Individual

God is infinite. He is beyond the opposites of good and bad, right and wrong, virtue and vice, birth and death, pleasures and suffering. Such dual aspects do not be- GOD IS THE long to God. If we take God as ONLY REALITY one separate entity, he becomes one term in relational existence. Just as good is the counterpart of bad, God becomes the counterpart of not-God, and the Infinite comes to be looked upon as the opposite of the finite. When we talk of the Infinite and the finite, we are referring to them as two, and the Infinite has already become the second part of the duality. But the Infinite belongs to the non-dual order of being. If the Infinite is looked upon as the counterpart of the finite, it is strictly speaking no longer infinite but a species of the finite, for it stands outside the finite as its opposite, and is thus limited.

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And since the Infinite cannot be the second part of the finite, the apparent existence of the finite is false. The Infinite alone exists. God cannot be brought down to the domain of duality. There is only one being in reality and it is the Universal Soul. The existence of the finite or the limited is only apparent or imaginary. You are infinite. You are really everywhere. But you think that you are the body, and therefore consider yourself limited. If you think you are the body which is THE APPARENT sitting, you do not know your EXISTENCE OF true nature. If you look within THE FINITE and experience your own soul in its true nature, you would realize that you are infinite and beyond all creation. But you identify yourself with the body, and this false identification is due to ignorance which makes itself effective through the medium of the mind. Ordinary man thinks that he is the physical body. A spiritually advanced man thinks that he is the subtle body. The saint thinks that he is the mind. But in all of them the soul is not having direct self-knowledge. It is not a case of pure thinking unmixed with illusion. The soul as soul is Infinite—aloof from mind or body. But owing to ignorance the soul comes under the sway of the mind and becomes a 'thinker'—sometimes identifying itself with the body and sometimes with the mind. And from the limited point of view of such a person who has not gone beyond the domain of maya, there are numberless

GOD AND THE INDIVIDUAL 3

individuals. It seems that there are as many individuals as there are minds and bodies. In fact there is only one Universal Soul, but the individual thinks that he is different from other individuals. One and the same soul is ultimately behind the minds of seemingly different individuals, and through them it has the multifarious experiences of duality. The One in the many comes to experience itself as one of the many. And this is due to imagination or false thinking. Thinking becomes false owing to the interference of sanskaras accumulated during the process of the evolution of consciousness. The function of con- THE CAUSE OF sciousness is perverted by the FALSE THINKING operation of sanskaras which manifest themselves as desires. Through many lives consciousness is continually being burdened by the after-effects of experience. And the perception of the soul is limited by these after-effects. The thinking of the soul cannot break through the hedge created by sanskaras, and consciousness becomes a helpless captive of illusions projected by its own false thinking. And this falsification of thought is present not only in cases where consciousness is partly developed, but also in men where it is fully developed. The progressive evolution of consciousness begin- THE SCOPE OF ing with the stone stage culminates FULL CON- in man. History of evolution is the SCIOUSNESS history of gradual development of consciousness; and the

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fruit of evolution is full consciousness which is characteristic of man. But even this full consciousness is like a mirror covered by dust. Owing to the operation of the sanskaras it does not yield clear and true knowledge of nature of the soul. Though fully developed it yields, not truth but imaginative construction, since its free functioning is hindered by the weight of the sanskaras. Moreover it cannot extend beyond the cage created by its desires, and therefore is limited in its scope. The boundary in which consciousness can move prescribed by the sanskaras and its functioning is also determined by the desires. But as desires aim at self- THE INDIVIDU- satisfaction, the whole con- ALISATION OF sciousness becomes self-cent- CONSCIOUSNESS red and individualised. The individualisation of consciousness may in a sense be said to be the effect of the vortex of desires. The soul gets enmeshed in the desires, and cannot step out of the circumscribed individuality constituted by these desires. It imagines these barriers and becomes self-hypnotised. It looks upon itself as being limited and separate from other individuals. It gets entangled in individualistic existence and imagines a world of manifold separateness with many individuals with their respective minds and bodies. When the rays of the sun are made to pass through a prism, they get dispersed and become separate owing to refraction. If each of these rays

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SEPARATENESS had consciousness, it would EXISTS ONLY IN consider itself as being separate IMAGINATION from the other rays, forgetting entirely that at source and on the other side of the prism it had no separate existence. In the same way the One Supreme Being descends in the domain of maya and assumes a multiplicity which does not in fact exist. The separateness of individuals does not exist in reality but only in imagination. The one universal soul imagines separateness in itself. And out of this division there arises the thought of 'I' and 'mine' as opposed to 'you' and 'yours'. Although the soul is in reality an undivided and absolute unity, it appears as being manifold and divided owing to the working of its own imagination. Imagination is not a reality. Even in its highest flight it is a departure from truth. It is anything but the truth. The experience which the soul gathers in terms of the individualised ego is all imagination. It is a misapprehension of the soul. Out of the imagination of the universal soul are born many individuals. This is maya or ignorance. Side by side with the birth of the separate and limited individuality there also comes into existence the objective universe. As the limited individuality has OBJECTIVE separate existence not in fact but only UNIVERSE in imagination, the objective universe also has no independent and separate reality. It is the One Universal itself appearing in

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the second role of manifestation through the attributes. When the soul descends in the domain of maya, it takes upon itself the limitations of manifold existence. This self-limitation of the soul might be looked upon as its self-sacrifice on the altar of consciousness. Although it eternally remains the same Infinite Absolute, it suffers a kind of timeless contraction through its apparent descent in the world of time and variety and evolution. What, however, really evolves is not the soul itself but only the consciousness, which, owing to its limitations, gives rise to the limited individuality. The history of the limited individuality is a history of the development of triple entanglement with mind, energy and matter (body). Duality prevails in all these THE TRIPLE domains, and the soul gets ENTANGLEMENT entangled in this duality, AND DUALITY although it is in essence beyond duality. Duality implies the existence of opposites limiting and balancing each other through mutual tension. Good and bad, virtue and vice are examples of such opposites. The ignorant soul enmeshed in duality is in the clutches of both good and bad. The duality of good and bad arises due to ignorance. But once the soul gets entangled with it, it comes under its sway. During the evolution of the triple entanglement with matter (body), energy and mind, the ignorant soul is continually in the grip of wanting. It wants good and bad of the gross world; it wants good and bad of the

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subtle world; and it wants good and bad of the mental world. And owing to the distinction of good and bad, wanting itself becomes good and bad. Wanting thus comes to be inevitably limited by the perpetual tension of the opposites. This gives rise to unending oscillation from one state to another, without arriving at the unlimited state which can only be discovered in the unchanging and eternal aspect of life. The Infinite is to be sought for beyond the domain of duality. And this becomes possible only when consciousness can step out of the limited individuality by breaking through the barriers of sanskaras. We have seen that the possible field of consciousness is limited by the sanskaras. This limitation creates a division of the human psyche into two parts. THE CHASM BET- One part falls within the WEEN CONSCIOUS- range of consciousness part NESS AND UNCON- falls beyond it. This un- SCIOUSNSS conscious part taken in its full extent is identical with the power which is also behind matter. And it is referred to as God by the orthodox religions. The Ultimate Reality which symbolically represented through such concepts can be known in its truth only by bringing the unconscious into consciousness. An extension of consciousness consists in being conscious of that which was formerly unconscious. The progressive conquest of the unconscious by the conscious culminates in consummate consciousness which is unlimited in scope

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and unhindered in function. Between this highest state of consciousness and the limited though full consciousness of average humanity there are about forty- nine degrees of illumined consciousness. They mark the important stages of growing illumination. The gulf between the clouded consciousness of average humanity and the fully illumined consciousness of a Perfect Master is created by sanskaras which SPRITUAL gives rise to egoism. These can ADVANCEMENT be removed through perfect character, devotion and selfless service. But the best results in this direction are attained through the help of a Perfect Master. Spiritual advancement consists not in the further development of consciousness (for it is already fully developed in man), but in the emancipation of consciousness from the bondage of the sanskaras. Although in essence consciousness is the same in all the different states of existence, it can never be consummate unless it can reflect the knowledge of Infinity without the least shadow of ignorance, and also extensively cover the whole stretch of the universe illumining the different spheres of existence. Every time you go to sleep you are unconsciously united with the Infinite Reality. This unification involves the extension of unconsciousness over con- DEEP SLEEP sciousness. It thus bridges over the chasm between the unconscious and the conscious. But being unconscious of this union you do not con-

GOD AND THE INDIVIDUAL 9

sciously derive any benefit from it. This is the reason why when you wake up again from deep sleep you become aware of the self-same hum-drum individual, and you begin to act and experience exactly as you acted and experienced before going to sleep. If your union with the Supreme Reality had been a conscious union, you would have awakened into a completely new and infinitely rich life. A Perfect Master is consciously united with the Infinite Reality. In his case the chasm between consciousness and unconsciousness is bridged not by CONSCIOUS UNION the extension of the un- WITH REALITY conscious over the conscious as in the man who enjoys deep sleep but by the extension of consciousness over unconsciousness. The waxing and waning of consciousness is applicable only to the limited individual. In the case of the Perfect Master the conquest of the unconscious by the conscious is final and permanent, and therefore his state of self- knowledge is continuous and unbroken, and remains the same at all times without any diminution. From this you can see that the Perfect Master never sleeps in the ordinary sense of the word. When he rests his body he experiences no gap in his consciousness. In the state of perfection full consciousness becomes consummate by the disappearance of all obstacles to illumination. The conquest of the unconscious by

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THE STATE OF the conscious is complete, and the PERFECTION person continuously dwells in the full blaze of illumination or as one with illumination. He becomes illumination itself. As long as a person remains under the sway of duality and looks upon the manifoldness of experience as being true and final, he has not traversed the domain of ignorance. In the state of final understanding a person realizes that the Infinite, which is one without a second, is the only reality. The Infinite pervades and includes all existence leaving nothing as its rival. A person who has such realization has attained the highest state of consciousness. In this state the full consciousness which is the fruit of evolution is retained, but the limitations of sanskaras and desires are completely transcended. The limited individuality, which is the creation of ignorance, is transformed into the Divine individuality which is unlimited. The illimitable consciousness of the Universal Soul becomes individualised in this focus without giving rise to any form of illusion. The person is free from all self-centred desires, and he becomes the medium of the spontaneous flow of the supreme and universal Will which expresses divinity. Individuality becomes limitless by the disappearance of ignorance. As it is unimpaired by the separateness of maya and unentangled in its duality, it enjoys the state of liberation, in which there is objectless awareness, pure being and unclouded joy. Such a person has no longer any illusions which

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perplex and bewilder man. In one sense he is dead. The personal ego which is the source of the sense of separateness has been for ever annihilated. But in another sense he is alive for-ever-more with un- conquerable love and eternal bliss. He has infinite power and wisdom, and the whole universe is to him a field for his spiritual work of perfecting mankind.

♦

NEW YEAR 1939 BY ABDULKARIM ABDULLA

The new measurement of im- spite of the glaring diversities in the measurable time commences with the day-to-day affairs in life, humanity is beginning of the year 1939 and we take fortunately one in the method of this opportunity to offer our hearty best calculating year by year this funda- wishes for a spiritually happy New mental factor of all earthly life. A re- Year to all people the world over for markable feature in this connection is the New Year starting on January first, the worldwide consistency in main- the New Year already in force since the taining a common compass of a com- recent Pateti of the Parsis and Divali of prehensible hold on the fast slipping the Hindus and the New Year that will time. The last point to which the mass shortly commence for the Muslims in mind can conveniently stretch and Moharrum. strain itself backwards appears again to According to the law of cause and be an unanimously fixed limit of about effect, as long as space remains to be two thousand years. Even those who accounted for, time has necessarily to claim the origin of their culture and be reckoned with. If religion and phil- civilization in the hoary past have osophy start with a definite beginning found an outstanding event of singular and a distinct end for time in the importance in history to hook on the ultimate Reality, science and mathe- immediate present within this period. In matics end in admitting an incalculable fact all the outstanding current eras on past and an unfathomable future for the the face of the globe are well within same in the ever-shifting and never-sta- this particular orbit. tionary present. Hindu 1995 Sanvat; For everyday purposes mankind Christian 1939 A.D.; rightly measures time in years and, in Muslim 1358 Hijri; Zoroastrian1308 Yazdezardi.

NEW YEAR 13

Amongst many other unmistakable belie such a notion than the Muslim signs, the approaching end of the 20th New Year that always commences in century in which all the other eras are mourning with the month of Mohar- passing through almost their last rum, since about thirteen hundred quarters, portends producing one years, on the tenth of that month, the universal New Year at no distant date. two grandsons of the Arabian Prophet Time alone will tell the exact day when preferred to lay down their lives than Baba speaks and the first New Year give up the principles of truth and fair 'after Silence' begins to enable play. In spite of the dutiful mourning of hopelessly divided humanity to drown the Mahomedan world every New Year its petty selfish differences into the past in commemoration of one of the great- of pardon and forgetfulness. est spiritual tragedies on earth, the In the meantime we join in the history of Islam differs in no way in the ensuing joys and prayers of another usual ups and downs of time and tide year in the spirit of the immortal Hafiz: compared with any other history in the "Transitory is life, its pain, world. and pleasures, We pray that India, the land of Then to laugh out of it, the saints, will soon succeed to put an end wise one prefers." to the unhappy struggle long going on To laugh into the New Year with between the Hindus and the Muslims, merry-making is a good beginning to the sons and the daughters of the same pass out of it happily. But only a few motherland regarding the two different succeed to this end. The majority who aspects and two diverse manifestations indulge in the New Year festivities of of the same Truth which will ever laughter and lights, do it simply in a remain One without a second. sense of superstition as if the happy When ordinary buildings in a thickly beginning of a year is in itself a pass- populated area are pulled down, port to peace and plenty of succeeding extraordinary is the cost to build better days and months. ones and make good the incidental There can be no better example to damages. The sacrifices re-

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quired to atone for pulling down vio- remind those homeless, friendless and lently the structures of settled humanity helpless victims of natural calamities and disrupting whole countries seething like flying storms and forging floods, with men, women and children is be- raging epidemics and heart-rending yond calculation and imagination. It is, accidents that there is no new life therefore, all the more necessary to without its twin of a birth pang; for all pray for strength and fortitude for the its horrors are soon rewarded with a apparently fortunate countries to be greater happiness. able to bear the colossal suffering and It is beyond us to say anything in the infinite privations destined to follow in limited language of the lay mind for the wake of their gigantic undertakings those grand souls consciously basking for the supposed betterment and in the sunshine of the spiritual path, but welfare not only of themselves but we wish many happy returns of the day other nations and races that necessarily to all those who may have even once involve numberless sins of commission remembered God for the sake of God, and omission against God's own crea- or done even a whit of service, or loved tion. anyone or anything for the sake of love The little message of hope and cheer without hope of return and longing for that we can give to races that appear for reward, without fear of punishment and the moment to be unfortunate is, that it fettish of privileges. is better to be sinned against than to We dare say that a New Year is an sin, and that one of the greatest spiritual occasion of deep lamentation for those blessings and boons is, uncalled for and who consider the world to be the 'be all' uninvited suffering. Sooner or later, as and 'end all' of life, and who have surely as daylight follows darkness, consciously and actively done nothing such calamities are bound by the towards understanding life's true universal law of nature to bear fruit of purport. The year passed is certainly a freedom and salvation. year lost for them. We cannot at this juncture forget to Although during the last fourteen years of Baba's silence

SUFI THOUGHTS 15

it has been repeated more than fourteen his group to hear .that Baba will speak times, nothing can yet be sweeter for and speak soon.

Sufi Thoughts VERSIFICATION By Dr. ABDUL GHANI MUNSIFF

SACRIFICE Stint not wealth, to preserve life, A precious gift from God; Spare not both — wealth and life, One's honour to safeguard.

If Truth be endangered, To save it sacrifice Wealth, honour, everything, Nay even your life.

If luckily a Master comes, And offers God-realization; Without scruple, surrender all, Wealth and honour, life, religion.

God is the goal of all creation, Be ready for the call; By losing everything for Him, In Him you regain all.

—Kabir

♦

Arangaon Dispute BY ELIZABETH C. PATTERSON

Staying at "Meherabad" I feel that I the battle. At present in Arangaon there live everywhere and nowhere. Yet are interesting architectural facades, through Baba this speck on the map of doorways, windows and other relics of India which is unknown to the world past grandeur including parts of the old seems like the pin of the hub that wall, but the place is crumbling and fastens the giant wheel, with its spoke poor. The great picturesque fort in radiating out to the throbbing cities, the Ahmednagar which is large enough to arteries of civilization, and to the house whole barracks of British troops furthermost ends of the earth. today, was constructed by Chandbibi. Colourful local events assume There is an ancient feud existing, in importance which could have their Arangaon, the true details of which are counterpart in other communities of the lost, but it is kept alive in the village world, only against different back- through the inhabitants taking sides, grounds. and two 'parties' have long been The little village of Arangaon about formed. The village has always been a quarter mile from "Meherabad", the divided against itself, despite the fact temple bells of which we can hear from that the inhabitants are practically of our hill top, has four hundred in- one caste. habitants. It had its importance, On Baba's birthday, or other oc- together with Ahmednagar in the time casions when the villagers come to see of the brave Mahomedan Queen, him, or they invite Baba to their village Chandbibi, who lived several hundred for a fete, are the rare occasions when years ago in the Mogul period and led they come together (both parties) her armies to victory, although she, peaceably. Recently Baba was invited riding on her white horse, was killed in by the headman of Arangaon, as spokesman, to come to their great

ARANGAON DISPUTE 17

fete day and give the villagers Darshan up, the village party was on the point of or blessings. Knowing that his Western killing the other when they remem- disciples had never seen anything of the bered Baba. They sent a delegation to kind, Baba invited us to accompany him saying that only Baba could settle him on what turned out to be a touching their differences. He returned word that miniature "triumphant tour", for every he would meet a contingent from either villager was there lining the cobble- side, both at the same time, at the stoned streets and throwing flowers Ashram in "Meherabad" that evening. before the car in which Baba rode. He As we rode up the two 'parties' were smiled upon them as the divine parent, seated, divided on either side of the which he is in truth, and we could feel building, and Baba arranged that they their hearts respond. The headman of were kept waiting for a few moments the village together with musicians and and then suddenly called into the native dancers who were escorting, Ashram. In this way they came inside slowly walked or danced the half a mile all mixed as one 'party', and Baba distance from 'Meherabad' to Arangaon requested them at once to be seated on with its winding streets. At a place the floor. One villager with murderous especially prepared for Baba near the thought against the other, found him- ancient gateway on the far side of self seated next to another of the Arangaon, the villagers each in turn opposite party—but they were so intent passed in front of him and, in the upon putting their side of the question manner which is as old as the East before Baba believing him to be the itself, prostrated themselves before his True Judge—that they did what on feet, and he touched their heads in other occasions would have been blessing. Baba always lets happen that impossible without bloodshed. Baba which is prompted by the human heart. had several of his able, staunch men It occurred a few days later that disciples conduct the gathering and, if some minor crime was committed in more than one villager spoke at a time, Arangaon and the ancient feud flared they were quietly

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but strongly kept in order. Baba villagers who were enjoying their ill showed extreme patience and listened feelings towards one another and to about forty anguished souls, with all wished to talk all night, were taken they had to say. Finally one old woman aback and their faces visibly fell, for came forward and swayed back and suddenly the arguers were left without forth, almost as if she were reciting an an argument, as fire without fuel ! incantation of all the woes of the race. Baba paused at the doorway, and One of the village men stepped forward seeing them crestfallen, stated that he and pushed her aside, as even they would remain only if they would abide could not stand so many woes! At by his decision—to which they agreed. another point, when evidently the First he took the headman to task for particular offender was speaking, about not having kept better order in the ten men arose and commenced yelling village. Some began to feel rather sorry at one another. Baba smiled benignly because they felt in their hearts that and then clapped his hands for silence. they were really to blame in the matter. The effect was instantaneous and Then he told the dissenters that they amazing, for the men so rough and must "Forgive and forget and become loud, with Baba so gentle in compa- one." As long as they had two 'parties' rison and not speaking, but with only a they could never accomplish this. There hand clap of command abated their was much discussion amongst them- storm of passion. On his board, inter- selves, and I thought, of course, they preted by one of his disciples, he in- were objecting to giving up the two formed the gathering that as evidently 'parties', but instead there was objection they had made up their minds not to be to eating together, as it had been pro- peaceable, there was nothing to do but posed that a village feast be held. The to leave the matter to take its course, question at issue appeared that one side and when it reaches the authorities, would not accept food from the other. they would deal with it in their own In Indian custom if both parties accep- way. Baba arose to leave. Upon this the ted to eat

ARANGAON DISPUTE 19

together it becomes a bond; the same as over his cave, a white domed structure. in our Christian Bible if refers to The evening ceremony consisted of a "breaking bread together" as something bhajan, or sacred recital, sung before sacred, but we in the West have lost the Baba. Until now the former 'parties' had significance that the East still has for kept back one thing, which Baba knew, this rite. and that was sitting next to each other It was agreed finally that if Baba in the temple. Instead they held the himself would give the food, they weekly bhajans separately. This sacred would both accept from him and song recital in Baba's presence com- thereby become one family. In this menced by one of the former 'parties' concrete manner, a few days after Baba singing accompanied by bell-like in- thus blessed this flock of black and struments and then, that which had not white sheep, by uniting them from happened for years occurred, the other ancient hatred into fellowship. party joined in unison. At this point On twenty-sixth of November last, as Baba, who knows so well the child-like the Arangaon villagers wished to ex- need of the people for a material press their appreciation to Baba and to symbol, gave to the villagers a long- cement their union by coming to him, a shaped drum, which is an ancient sign gathering was arranged which com- of 'peace of unity'. Hereafter at the menced at sunset time. A long line con- bhajan in the temple they will sing sisting of the four hundred inhabitants, together accompanied by its rhythmatic together with their children. came up beat, which in their orchestration is the hill where we are residing, led by played as recurrently as the beat of the their musicians who kept time in a slow human heart. rhythm of dance. Baba was seated on All the assembly of men, women and the ground in front of the place where children came forward to receive once he had retired in seclusion for a Baba's Darshana and Prasad before year and where now there is erected, returning to their homes and took leave with song and blessings in their hearts.

♦

The Vaishnavite Saints of Southern India and their Hagiology.*

THE LIFE OF ST. TONDAR—ADI—PPODI AZHVAR (ORIGINAL NAME—VIPRA NARAYAN) BY C. V. SAMPATH AIYANGAR

The path of loving devotion secured too. Come it must, and then it will all by Juana and Karma, which is the be but a dream to look back upon." burden of Vedanta teaching as taught Our Saint was born in Southern by Visishtadvaitins,† is best illustrated India, at Mandangudi (in 2 Chola by the life of our Saint Vipra Narayan. Country).§ The month Margasirsha That also shows how one suffers when (December-January) is consecrated to he forgets his kinship to God, and how Lord Shree Krishna, and it was in this he enjoys his life when he is recog- month that he was born in a Brahmin nized. God is in us and we should not family. Even in his youth he learnt all forget Him. As Dr. F. W. Faber so the sacred lore, the four Vedas, the six beautifully said : "God possessed, our Angas and the other sciences useful for own God, that is Creation's Home, that successfully living this mundane life. our Last End, there only is our rest. O But, in the language of Thomas A. that the winds of Grace would blow Kempis, he said to himself addressing that we might sail more swiftly over Him, "Most beloved spouse of my Soul, this broad sea to our Eternal Home! supreme source of Light and Love, and Another day is gone, another week is sovereign Lord of Universal Nature! passed, another year is told—Blessed When shall I lose in the Love of Thee, be God then, we are nearer to the end. all perception of myself, and have no It comes swiftly; yet it comes slowly sense of any being but Thine?" He went on a visit to Sriranga,

______* Continued from December 1938 issue. † A set of philosophers, followers of Shri Ramanuja. § One of the four important old kingdoms of Southern India.

THE VAISHNAVITE SAINTS OF SOUTHERN INDIA 21

the sacred town which is between the enjoys such a bliss, says the commen- two branches of the river Kaveri, and tator, heaven and hell make no settled there in the temple of Shri difference. Ranganatha, the Lord Resident of the Our Saint was called Tondak Adipodi place. There he spent his time in divine (meaning the dust of the feet of the contemplation, concentrating his mind slaves of God). He loved humanity and on the Divine Beauty of the One cause worked for their salvation. And to him of everything. Everyday he used to all things reminded of God. prepare a floral wreath with eight select The great Saint Nammazhvar wrote species of flowers, and offer it to Him on the days and nights of the soul of who is the Lord of all beings. The vicissitudes in spiritual life. Referring esoteric meaning of this very interes- to this Thomas A. Kempis says, "This ting fact is this: It was typical of the vicissitude of day and night in the chief eight kinds of mental worship and spiritual life is neither new nor service to mankind. They are: unexpected to those who are acquainted 1. Non-injury (Ahimsa), 2. Conquest with the ways of God; for the ancient of the senses (Indriya Nigrah), 3. prophets and the most eminent saints Kindness to all creatures (Sarva bhuta have all experienced an alternative of daya), 4. Forgiveness (Kshama), 5. visitation and desertion." As an instance Prayer (Dhyana), 6. Austerity (Tapas), of this, the royal prophet describes his 7. Mental culture (Jnana), 8. Truth own case. "When I was in prosperity," (Satyam). Worship with these flowers says he, "and my heart was filled with is the real communion with God. That the treasures of grace, I said I should joy with God is really above all other never be moved." But these treasures joys. It was in such a state of ecstatic being soon taken away and feeling in bliss that Saint Nammazhvar exclaimed himself the poverty of fallen nature he that he seemed to be all in all in the adds: "Thou didst turn Thy face from Almighty's creation which contained me and I was troubled." Yet in this heaven and hell. To a person who disconsolate state he does

22 MEHER BABA JOURNAL

not despair, but with more ardour raises watering the plants and collecting his desire and prays to God: "Unto flowers. The damsel saw him, but his Thee, O, Lord, will I cry, and I will mind was concentrated in his work. make my supplication unto my God." Devadevi and her maid wondered why Our Saint had his own vicissitude of he did not see them at least once. How day and night in his spiritual life. When could he be so indifferent to their his love to Him departed, a chaos wide fascinating charm? The maid said that and vast and dark as hell was opened in he was wholly absorbed in divine him. But when the departed love re- service, and was, therefore, indifferent turned, the gloomy scene was past and to what took place around him. She he saw the One God Supreme above all then said that Devadevi could not capti- others. This is the incident in his life to vate him, but the latter swore that she which I refer. would. So saying she removed all her In the town of Tiru-Kkarambanur jewels and sent them home through her there lived one Devadevi, a courtesan maids. She then went and stood before of matchless beauty. She was con- our Saint. Then she prostrated before nected with the Court of the King him. The Saint saw her and asked her Chola, whose capital was Uraiyur. She, who she was. She said that she was on her way home, halted in the flower leading a vicious life, and that she came garden of our Saint. She, with her to him for redemption and salvation. maids, was taking rest under a shady She agreed to work in the garden and tree. A thousand trees there were of help him in all possible ways. She various kinds. Beautiful birds of var- worked under him, and he shared his ious colours were singing their rap- frugal fare with her. Some days passed. turous songs. This beautiful garden was and one day she was allowed to a veritable garden of Eden, and there shampoo his weary limbs. He then amidst the music of the spheres rested became a slave to her furtive glances. the young damsel. She saw our Saint and fell. working in the parterres. He was "Ah! how I have virtue forsworn!

THE VAISHNAVITE SAINTS OF SOUTHERN INDIA 23

Her anklets gingling, me told him about the dream, old recol- unnerved! lections came to our Saint, and there he Oh! how her eyes so wide stood regenerate. So far as Devadevi and dark was concerned her association with the Has witching spelled my Saint completely reformed her. She Saintly Soul!" also became a new being. In his The God's garden became Cupid's beautiful devotional hymn Tiru-malai, parterres! The wily strumpet stripped the Saint sings : Vipra Narayan of all his worldly goods "Whom dare we fear now? and left him helpless. He ran after her So panoplied are we and submitted himself to all the indign- With His All-holy name, ities of an unscrupulous harlot. He was E'en death from our door lying helpless at her door side. He then Oh, ousted, headlong flies." thought of Him: And it was truly said It teaches that the soul must always that it is the only sovereign remedy for work subject to the will of God. In his all ills. King Chola had a dream about second work, Tirup-palli-Yezhucchi our Vipra. He was told that the latter (Waking of the Lord), he teaches that had suffered at the hands of Devadevi the only way to salvation is disinter- on account of his past deeds, and that ested service. For 105 years he lived in the end of justice was satisfied. When the sacred town of Shrirangam, preach- the king met Vipra the next day and ing what he felt and saw of God.

To be continued)

♦

Shri Meher Baba IMPRESSIONS* BY PRINCESS NORINA MATCHABELLI

So often in still contemplation, sitting thought I was going to see a man, but I in groups around Him we spend hours met someone far above the ordinary. of supreme inspiration when into the His form, though looking natural and awed stillness of our hearts His human, was of different texture. He unfathomable words resound: "I am the appeared translucent. He knew all only Reality." about my life as if it were His own. He To someone kneeling before Him in read my most remote thoughts. He adoration, He says: "She is all love—no moved within me a realm of feeling desire—I am above purity." which I had ignored, one commonly To another among His children, calls it heart; but it is that real heart demonstrating love in their own which we know only because through- individual way, He says: "It is all the out all life, we long for its better same love." feelings. When I told Him about my Someone of fierce nature, a man struggles, I saw that my suffering had insatiable in self-satisfaction of life, left traces of its unworthy drama on His spiritually yet immature, too proud to face. I had to kiss His compassionate dare to be confronted with one like Shri face. I shall never forget His super- Meher Baba, who after having met Him human kindness and tolerance and His said: "I went determined to oppose, my child-like humour. We talked about mind was full of doubts. When I en- things worldly and matters of everyday. tered the room, I felt disarmed by His I realized that all was the clean clear look as of a pure child. That ex- expression of some unfathomable just perience I can hardly describe. I and lawful plan which since I have accepted by the grace of faith that

______∗ Continued from December 1938 issue.

SHRI MEHER BABA 25

He awakened in me." of superhuman texture projects the Someone else said to Him: divine fluid substance with equal grace "As soon as I saw Him I broke out in to respond to the need of all. loud laughter of joy. He and I at once In New York in one of the greater felt like two pals on some vacation gatherings held in the private home of game. I embraced Him like my nearest one of Baba's friends, this startling fact friend. He appeared so white. I thought happened. Many people are standing in I had dreamt of purity when I was a line to pay their respects to Him, when boy, but I can, for the first time, say I suddenly, Baba, interrupting the cere- experienced Purity." mony, is pointing to a person standing Children are more able to recognize far back in the crowd, a lady none of us Him. How often do we witness the knew. Baba's persistent sign meant for intuitive feeling guiding them, making the person to come to meet Him before them see what we cannot see; in the any other. To the message given by one most unexpected manner they are of us she responded in embarrassed caught in His Divine Ray. Once, while manner as if wanting to evade the call walking in the private grounds be- apologetically, explaining that she longing to one of His Swiss disciples, merely had come to accompany a He approached a little girl of seven friend. Baba repeats the insistent sign picking apples from under a tree. Baba for the second time. Her attitude graciously bending over her looked suddenly changes and she walks toward deep into her eyes. Startled, in awe, by Him as if irresistibly drawn. Baba's the blessing that she had received, she hand stretches toward her with visible ran to her mother to share her sweet expression of joy. Her embarrassment experience calling out: "O Mummy, grows almost to a state of confusion Mummy, never has anyone looked at which Baba with the following words me with so much love." instantaneously counteracts: "Do not Wherever He appears, here or there worry," He said, "I know everything in East or West, His miraculous body and I will help you." Involuntarily she sheds tears. After a few moments

26 MEHER BABA JOURNAL

Baba bids her leave, and again she being impressed in any way, not even disappears in the crowd while the to have been able to objectively ob- reception is ordered to continue. He has serve Him. I was like one in a dream found the old needing soul which, for who suddenly wakes up and feels some unfathomable reason, that day carried off, led by an invisible friend was due to meet Him. A week later this for some good reason. This morning I stranger calls me over the phone. She awakened from an unusually deep sleep said: "I am the woman you so gra- bathed in ecstasy of love and bliss. I ciously introduced to the Master. May I could not understand what had hap- come and see you as something pened to me. It was so powerfully wonderful has happened to me?" On active making me react without the use acquaintance she told me her life story of my will. I rose from my bed and and impressed me with the sorrowful walked into the room of my child who and tragic conditions in her family life, was still asleep. Drawn by irresistible because of the hatred between herself love I embraced her...For the first time, and her own child, a girl of twenty. in both of our lives, did we feel a Mother and child had persecuted each bond—a bond that was more than other for twenty years. The mother mother love and child love. My ex- said, "I have never been able to under- perience was contagiously felt in her, stand this as my child was born in love. and is today a tender relationship which Never have I been able to overcome the reflects happiness for the whole family. detestation for my child; I have never Dear friend," she continued, "who is this felt inclined to kiss her. When the man? I remember similar stories about Master asked me to meet Him I did not Jesus imparting Grace of Love." know why. My own unhappiness had "I am in you, with you always," He become so much of a habit that I did says. not even know that I was in need of If one of us fell ill, He feels it. From help. When the Master greeted me with a distance before we call for help, He so much kindness I did not remember cables, advising some cure that He the

SHRI MEHER BABA 27

Knower of all science, diagnosing our she has a sensation of immediate condition as no scientific ordinary ex- release in her head. The tumour in her pert can, knows is right. brain, naturally bursting, releases the I have a friend, a Catholic and super- poisonous matter. The woman is stitiously drawn to anyone who de- healed. Today she is one of those who, monstrates physical miracles. She was by reason of a physical miracle, introduced to Baba at a time when very believes in Baba's superhuman exis- ill, with a tumour in the brain and tence. We have witnessed more than paralysis of her right arm. Baba is one physical healing of which this is indifferent to demonstrate powers, for one of the many. But the spiritual heal- whosoever it may be, but He granted ing which cannot be reckoned by any her a short audience of 'only two science is of far greater importance to minutes'. Without giving her time for our life in need of resurrection in the explanation or complaints, He passed spirit. His hand over her forehead and over Shri Meher Baba says: "I have come her arm, prescribing by the following not to teach but to awaken." statement the cure to follow: "Do as I Shri Baba's internal and external say and I shall heal you." The woman, work is all one. While standing before a accustomed to conventional formalities Christian Chapel one Easter morning in felt shocked at Baba's short and matter- Murree, Himalayas, in 1933, He said: of-fact informal ways. Three days later "All worship returns to me. The sigh she was attacked by acute fever and had whithin the prayer is the same in the to be taken to the hospital. In the third heart of the Christian, the Mahomedan, night Baba appears before her like a the Jew. They are indivisibly longing luminous projection. He holds between for the same God." They are His finger tips a reddish bullet on unconsciously drawn to Him. They all which He blows His divine breath and unconsciously feel the same, but makes it vanish. In that same instant the express it through different languages. woman feels life re-entering her arm; There is only one fundamental Faith,

28 MEHER BABA JOURNAL

and that is the pure form of religion Through the blending of head and which Shri Meher Baba will reawaken heart we earn the impersonal view- in the heart of man. point. In that viewpoint is peace. His word is the will of divine origin. He does not preach ... He gives us We often realize the immediate effect the example ... He shows us how to be of the power of His word, and wonder tolerant, to recognize in everyone's in- in awe over the mysterious reaction. He dividual viewpoint the right, yet veiled, is uninterrupted conscious action in the impersonal standpoint. In a case of two mental, subtle and gross spheres. In the opposite opinions He, the wise im- one all pure form of 'Impersonal Love' partial Friend, will turn toward either of He performs God-action. He practises the opponents and create in both the God-Life. He will create God-like hu- same selfless reaction that makes them man beings. give in and understand. He will say: We earn through Him the feeling that "How can there be misunderstanding we in Him participate in the 'indivisible when there is Love?" The mysterious divine life,' that we and God are one adjusting power of His word makes pure function—one life—one working personal motives vanish into unimpor- will sharing in the scope of all exis- tance and the pure impersonal stand- tence. That living trial one calls life, point prevails in the tranquilized minds. directed and used by Him, turns to be Some may use strong temper to impersonal blessing. We do no more impose his own will on some one else. worry to lose advantages in being bad, To the one who is weak and feels hurt nor do we speculate to be good for our He will say: "Why do you feel hurt?" own sake. Surrendered in Him, good or and to the other who did willingly or bad, our contribution in good or bad unwillingly create pain He merely will results immune. smile in compassion. We then know. He does not teach—He awakens.

(to be continued) ♦

Hazrat Meher Baba FROM A SUFISTIC STANDPOINT * By Dr. ABDUL GHANI MUNSIFF

Some realize after great research, Some find Him without seeking; Some long for Him with no response, With some He ignores dealing.

The Sufis classify saints into two spective of their previous form and life main categories, namely Kasbi (self- record. acquired) and Wahbi (Divinely or- Evidently Hazrat Meher Baba be- dained), as described in the first two longs to the second category. Looking lines of the above quatrain. This divi- to the early part of his life as a student sion is rather arbitrary and is not the in Deccan College, no one would have whole truth. It implies injustice and marked him out for a spiritual career. favouritism by God. This viewpoint is Undeniably, really great events in one's the result of Islamic belief in pre- life do happen when least expected. destination and the absolute will of And the unexpected, in the case of God. Although well conversant with Meher Baba, was his memorable the law of cause and effect and the meeting with Hazrat Babajan (a lady spiritual fact that nothing goes to the saint of Poona) in the year 1913. One undeserving, the early Sufis under the kiss on the forehead by the venerable aegis of a disciplinary church, could old lady gave him God-realization think of no better way of escape than (mushahida-e-zat) and the rest of the fall into line with the orthodox men- work, the return to normal conscious- tality. They endorsed the latter's theory ness (mushahida-e-sifat) was comp- of Divine grace, with regard to saints leted by Sadguru Upasani Maharaj of suddenly lifted to spiritual heights irre- Sakori. Hazrat Meher Baba, judged from the

______∗ Continued from December 1938 issue.

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spiritual preparedness of this life of his, in what they are already believing and may be classed as Wahbi (Divinely doing. Herein our only concern is for ordained), but those who understand the intellectuals and the self-styled spirituality can see in him but a Sufis who ought to know better than triumphant culmination of a long give an air of finality to what they extended evolutionary struggle—yet already know. To such the study of another crest of a wave in the sea of Hazrat Meher Baba from the highest cosmic consciousness. Sufistic standpoint, would be illumin- Hazrat Meher Baba, a Persian Zoro- ating and worthwhile. astrian as far as can be ascertained, is There is no measure as yet evolved the only non-Muslim saint of the by which the spirituality of a person present century except Upasani Maha- can be gauged. The only material raj who has attained spiritual perfection available is the record of the ecstatic from a Muslim saint. As if they would and inspired utterances of saints, that be anyway nearer to judging the stan- furnishes a clue to seeking minds, for dard of his saintliness, the Muslims determining the particular state and very often inquire, "Has Meher Baba stage of their spiritual experience. Very accepted the Muslim faith?" "Is he often it happens that there are con- Bashara (conformist) or Bayshara flicting statements coming from the (non-conformist)?" In this small sym- same spiritual personage or between posium, answering silly and sectarian different Masters discussing a common questions like the above born of subject or experience. The reason for a ignorance would be to no purpose. For saint contradicting himself, is a sign of such a class of people blissful igno- his outgrowing that particular spiritual rance would certainly be of more experience embodied in his utterance. spiritual benefit than any frivolous and Similarly saints, giving a different ver- insincere attempt on their part to sion of the same subject, is due to their become wise in such matters, as it different angle of experience, as a would react by making them lose faith result of their different stages. For instance,

HAZRAT MEHER BABA 31

an astronomer, studying the sun, from able for a Sufi to imagine for a moment an observatory, would describe it in a that the Almighty God has favoured certain way. This description would one particular race or class of people to materially differ if the astronomer were the exclusion of all others. The Quran to study the sun, by stationing himself a says: "There was no nation but had its million miles nearer to it. Again the teacher." Again it says, "A Divine difference in experience would be Messenger was sent to every class of greatly accentuated if the distance be men," also "Every nation has been decreased by ten million miles. The sun blessed with a guide." (XXXV 24 and is the same, but the various stages of X 47). Hence on the authority of Quran approach have caused all the apparent itself, all Prophets and Teachers of contradiction. The gnosis of self- mankind, belonging to any creed and realization, however, is never self- country, have a spiritual status which contradictory. Spiritual perfection de- must be recognized. Is the attitude then livering itself in any language and of the average Muslim and the so- through any person, can rarely be called Sufis quite in keeping with the missed. It is the highest Sufistic stand- spirit of the above Quranic texts? Do point that affords a rational approach to they really recognize all teachers of the understanding of Hazrat Meher mankind, besides the names mentioned Baba and his spirituality. in the Quran, as Prophets and Mes- Al-Quran, the first and last text book sengers? The Muslim world computes on Sufism, in the opening verse, clearly the number of Prophets sent for the enjoins upon the Sufis to believe that guidance of man by Divine Providence, the Lord of the universe has provided near about one lac and twenty-four equally all peoples of the earth, not thousand. Tackle any Muslim, well in- only means of material and physical formed in Islamic mythology, and he sustenance, but also He has bestowed would find it impossible to enumerate on all equal opportunities of spiritual and name Prophets from Adam to the unfoldment and growth. It is unthink- present

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day, aggregating to more than fifty. difference is in the terminology." A Such illustrious names like Rama, visitor once asked Ghaosali Shah Krishna, Buddha, Confucius, Zoroaster Qalander, "Sire, I have heard it said would never occur to them, as being that no other race besides Muslims idolators and Mushrik (dualists). Even produces Masters charged with spiritual if they do, the Muslims would maintain duty (Ahle–Khidmat)." The Saint re- that the culmination of all Messengers plied, "True, the Muslims think that of God is the final and perfect man- way, but other races also claim this ifestation of Prophet Mohomed. The monopoly. The truth is, all races more Sufis, however, aver that the terminus or less produce spiritual chargemen. of Prophethood does not necessarily The works of God do not depend on mean the end of spirituality. If Islam, any single race or religion exclusively." after the demise of the Arabian Hazrat Meher Baba does not Prophet, has produced Saints of a high conform to the external form of any spiritual calibre, other races too have religion, not even the religion of his amongst them perfectly illumined birth. The Zoroastrian world is souls. It is the free-lancers amongst indifferent towards his activities for Sufis, who have outgrown the personally discarding the external signs devotional and ascetic stage and have and symbols of their religion. The developed a pantheistic experience, that Muslim, very condescendingly, would have dared to utter the truth to those guarantee Meher Baba spiritual who desire to know and assimilate perfection, if only he accepts the without being shocked. Syed Mahomed Islamic faith. If the Muslims are told Husain—a disciple of Shah Abdul that the Perfect Masters of the present Aziz, when questioned about the century, Baba Tajudin of Nagpur, Sai spirituality (Fakiri) of Hindus and Baba of Shirdi and Babajan of Poona Muslims said, "There is no difference were all nonconformists (Bayshara), whatsoever in the spirituality of the they would say, that the said saints two; the apparent were at least born

HAZRAT MEHER BABA 33

Muslims and as Qalanders (an order of includes him in the common crowd." unconventional saints), they are held —Abdul Husain Muzeen. excused from religious formalism. "Our primary duty (Farz) is to be Hazrat Meher Baba says, "Religion is God; our optional duty (Sunnat) is to be for man, but man is not for religion. I Rasul (Mohomed)." have become one with Truth; all —Ahmed Ghazali. religions are my religions and I have no "One who enjoys worship, is a religion." Bearing on this assertion, worshipper of worship and not of God." some ecstatic but irreligious utterances —Abdul Rehman Jami. (Shathiyat) of perfect Sufis are worth "Abstinence from prayers due to recording. alcoholic intoxication is respect for "One who is eternally in prayers religion; abstinence from prayers on (Realization) has no need of external account of Divine intoxication is res- prayers." pect for Truth and Reality." —Fazal Ayaz. —Mulla Shah, "Ordinary people have to abstain (Spiritual Master of Darashakoh). from sin. I abstain from uttering 'La- The second question that auto- Ilaha-illalah' (there is no other God matically follows is with regard to the but God)." quality of spirituality attained by —Buali Sindhi. Hazrat Meher Baba. Muslim Sufis "One who has seen God, has would straight off class Hazrat Baba as overstepped the limits of religion a Mawahid (one who has realized (Shara), and one who has become God, Divine unity), and according to this has overstepped duality implied in viewpoint generally all non-Muslims seeing God." who have reached the Unitarian state —Yasin Bin Husain Razi. are styled as such. In Tasawwuf (Isla- "One who is not for realizing God in mic theosophy) there are two types of this life, God occupies him in prayers Mawahid (unitarians); one is called and worship. Not finding such an one Mawahid-Haneef (informal unitarian) fit for knowledge of Him (Gnosis), God and the other Mawahid-tabay (formal

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unitarian). The former attain Taoheed termed Ahle-Maratib (men of grades) unitaratian state without the inter- and from these, Ahle-Khidmat (men of mediation of Prophets. To them, com- duty) on the earthly plane are recruited. pliance to external form of prayer and Strictly speaking, a Mawahid (Uni- behaviour laid down by such Prophets tarian) is one who acknowledges and is optional, although at heart they desires for no intermediary between acknowledge their messengership on him and God; no Prophet, not even a earth. This class comprises of both Master. Such instances are very rare Muslims and non-Muslims. Mawahid- and usually to be found amongst Yogis. Tabay (formal unitarians) consists of There have been some Sufis of a very all Muslims who conform in all details extreme type, who from the standpoint to the external law (Shariat) of of Absolute State of Unity (Taoheed-e- Mohomed the prophet. Tanzihi) consider even gradations, con- The above classification is rather noting authority and duty born of vague and far-fetched and evidently Haqiqat-e-Mohamedi as falling short of dictated by expedience. Not a few the mark and not true Fakiri (spiritua- perfect Sufis maintain that all those lity). To them prophethood and duty attaining Taoheed (Divine unity) seem an encumbrance, which they through the grace and mediation of a would feign do without, and the follow- Perfect Master, cannot but recognize ing are a few quotations illustrative of and experience the spiritual state called this attitude. Haqiqat-e-Mohomedi (the reality of "My banner of Huyat (absolute one- Mohomed). This Haqiqat-e-Mohomedi ness with God) is much more exalted is the name of a state or stage and not and high than that of Mohomed." the name of a person, and this stage is —Bayazid. open to Muslims and non-Muslims "In the path of Truth pay no consid- alike. Those stationing themselves in eration to Mohomed, Abram or Moses. the stage of Haqiqat-e-Mohomedi after By all means reverence them, as they realizing Taoheed (Divine unity) are represent God devolving into man. Beyond this attach no more

HAZRAT MEHER BABA 35

importance to them." them eleven were Muslims and eight —Abubaker. Hindus. Hazrat Babajan had two "La-ilaha-illalah (there is no other spiritual Masters, a Hindu and a God but God) is Shirke-Khafi (latent Muslim. Sai Baba gave his spiritual duality) and Mohomed Rassulallah charge to Upasani Maharaj and Hazrat Shirke-Jali (manifest duality )." Meher Baba derives perfection from — Fariduddin Attar. Hazrat Babajan and Upasani Maharaj. "In the prayers of Mohomed, the It is thus patent that God and Truth is archangel Gabriel has no place; in my the heritage of the eligible and not the retirement within, there is no room for exclusive preserve of a sect or creed, as Mohomed." sung by the Sufi poet Jami: — — Ainul-Qazat Hamdani. "Love's devotee, oh Jami, has no "If after experiencing Zat (absolute caste or pedigree. oneness) one returns to Sifat (relative No special status has this Path, for manyness), one does not know the Zat." parentage and piety." —Abu Abbas Sayyari. The wailing prayer of Dr. Iqbal "The "After seeing the light of Mohomed Spiritual taverns of India have re- all believers Momin became Kafirs mained closed for more than three (infidels) ". hundred years and oh Saqi (cup bearer), —Ainul-Qazat Hamdani. bless the world once again by your Now it goes without saying that if Divine Manifestation" evidently calls non-Muslims can attain spiritual upon a Muslim manifestation. Like the perfection they can also make others generality of Muslims, he forgot to spiritually perfect. For those who are associate Spiritual Perfection with the interested in matters spiritual, they will Qalander type Masters of the century find many instances of non-Muslim like Sai Baba, Baba Tajuddin and saints imparting spirituality to Muslims Hazrat Babajan and other non- and vice-versa. Ghausali Shah Qalan- Muslims. Anyone taking pains to study der (1804-1880) had contacted nineteen the evolution of Islamic theosophy, Murshids (spiritual Masters), out of would be confronted with the knowledge that there is never a dearth of

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Spiritual Masters and neither any de- The spiritual economy also is governed cline and deterioration in Spirituality. by the principle of supply being in 'Seek and ye shall find' is foreign to the accordance with the demand. It is thus make-up of the present age which evident, the world would miss the spiri- believes in advertised goods. Accor- tual millenium, if it were to look for it ding to Sufis, the end of the hierarchy through sectarian glasses. Hazrat of Saints functioning on the earthly Meher Baba, the Perfect Qalander, on plane will synchronise with the end of all counts, is the spiritual index of the the world. time, and if looked at dispassionately is The fact is the present age from the assuredly what the world needs at the spiritual viewpoint is the Qalanderi age moment, the common denominator characterised by irreligiousness. It is who can be approached and claimed by common knowledge that all the all, without loss of prestige, cultural religions at the present time are ex- and religious. The avowed spiritual periencing a wave of irreligiosity, and mission in the life of Hazrat Meher the present Spiritual Masters according Baba, the Perfect Sufi, can best be to the law of causation are the natural described in his own words: outcome of the prevalent atmosphere. "I have come not to teach but to awaken."

♦

St. Teresa Of Spain* Adapted by Will Backett (London)

Teresa's facility for describing her After the vision had passed away, the own inner experiences renders her a valuable experience would follow in its practical theologian and psychologist of fruition, when ordinary senses cease to real value to those who lack a spiritual function..."I do not say that the soul Director. Those who are so fortunate to sees and hears when the rapture is at its have a Master, owe much to 'His love highest. I mean by 'at its highest' when and pre-vision' by which some dif- the faculties are lost, because pro- ficulties are avoided. foundly united with God—for then it Teresa shared with some other neither sees nor hears nor perceives as I Saints and those who journeyed on the believe. Path similar experiences of vision, "When our Lord shows the soul trance and ecstasy, and heard voices much of His grandeur and majesty it guiding her, divining words of counsel would be impossible for the soul to from Saints like St. Clare, St. Joseph, endure it if our Lord did not succour it etc., uttered to her soul without audible in a most supernatural way by throwing sound. She also experienced deceptive it into a trance of ecstasy whereby the visions, learnt to discriminate, and vision is lost in the fruition thereof ." † warns all against seeking supernatural Such manifestations of finer con- and extraordinary experiences. One of sciousness and states of being, involve her nuns who thought she was having a most sensitised physical condition, revelations "made her eat and sleep often accompanied by suffering. Others more, and she also reduced her pen- have described this, as did Teresa and ances," curing her of a subtle tendency Anna Kingsford who passed through to egoism. the

______* Continued from December 1938 issue. † Extract from "Autobiography of St. Teresa."

38 MEHER BABA JOURNAL

heaven worlds, when in vision in Paris son shall be as the Father." § on 23rd July 1877. She saw the ancient The Infinite is beyond all forms. "In Gods of Greece, India, Egypt and Scan- themselves the Gods have no forms. dinavia, and beyond these a vision of They, however, assume forms for the Deity. sake of mortals." ¶ "Forth from His right hand streams "Consciousness alone has direct con- the Universe, projected by the omni- nection with God. It is not by the potent repulsion of His will; back to multiplication of phenomena, however His left... returns the Universe, drawn subtle, that progress is made ... The life by the attraction of His love."‡ of an ordinary good man in the world But Anna Kingsford also had the seeking to fulfil his duty, is of more higher Truth given to her: "Within thee, value spiritually than a Yogi's spent in o man, is the universe, the threshes of exploring the heaven worlds... There is all the Gods are in thy Temple. I have marked difference between the path of said unto men, 'Ye are Gods. Ye are all the occultist and the mystic, the former in the image of the Most High.' No man being concerned in the development of can know God until he first understands 'powers' by which to explore the himself. God is nothing that man is not. wonders of the heaven worlds. Consci- What man is God is likewise. As God ousness alone has direct connection is the heart of the outer world, so is with God." † God the heart of the world within thee. Teresa and her friends were at first When the God within thee shall be puzzled at her recurring states of wholly united to the God without, then unconsciousness. On the spiritual path, thou shalt be One with the Most High. the soul, turning inward, has conscious- Thy will shall be God's will, and the ness on the inner

______‡ Quotation from Shri Meher Baba's "Journey of the Soul through Creation to the Oversoul." § "Clothed with the Sun," by Anna Kingsford. ¶ "Chaldean Oracles" by G. R. S. Mead. † Extract from "Autobiography of St. Teresa."

ST. TERESA OF SPAIN 39

plane, and so the physical plane is without labour on our part. Throughout superceded while it continues. This is the earlier stages, the Soul is develop- called by the Sufi Fana, is succeeded ing, passing from the prayer of med- by Baka 'the state of abiding'. The itation, to the prayer of Quiet, where it 'fruition' experienced by Teresa prob- begins to be recollected. It is now in ably corresponded in some measure to touch with the supernatural. This is a this. Teresa uses the simile of the gathering together of the faculties of Interior Castle of the Soul "made of the soul within itself in order that it diamonds of most clear crystal, in may have the fruition of that Con- which are many rooms, as in heaven tentment in greater Sweetness. But the there are many mansions."' The seven faculties are not lost, neither are they rooms therein symbolize the seven asleep. The Will alone is so occupied stages of the soul, and in the innermost that without knowing that it has dwells the Divine Spark of the Soul become captive, it gives a simple con- wherein the actual union with God is sent to become the Prisoner of God. experienced. She realized the spiritual This is a little spark of the True Love of gift of Grace, received in greater and Himself which the Lord begins to en- increasing degree: "It is one Grace that kindle in the Soul. And His Will is that our Lord gives Grace, and it is another the Soul should understand what Love Grace when the Lord gives under- is by the Joy it brings. standing of that Grace."* In the third degree, the Soul is awake Four degrees in the stages of Prayer and the rest of the world asleep and the are indicated by her with deep insight, pleasure sweetness and delight are in- in the allegory of watering a garden, by comparably greater than in the former hand, or with engine and bucket, or state of prayer. The waters of the Grace from a stream, and finally by showers have risen up to the neck of the Soul so of rain, when ... "The Lord waters it that it can neither ad-

______∗ Quotation from Shri Meher Baba's "Journey of the Soul through Creation to the Oversoul."

40 MEHER BABA JOURNAL

vance or retreat, nor does it know how that no language can describe it. A few to do so; it seeks only the fruition of days later, I saw His Divine Face and I exceeding bliss. was utterly entranced. Afterwards He The fourth degree of prayer includes granted me the Grace of seeing His ecstasy and rapture and beyond there is whole Person. I could not understand spiritual Union. When thinking of what why the Lord showed Himself thus by the Soul was doing during a period of slow degrees...until afterwards I knew prayer just ended, the Lord said to her: that His Majesty was leading me "It undoes itself utterly, my Daughter, according to my human weakness."* in order that it may give itself more and Again she saw the Lord who warned more to Me. It is not itself that then her against a certain friendship. "Christ lives, it is I. As it cannot comprehend stood before me stern and grave, giving what it understands, it understands by me to understand what in my conduct not understanding." was offensive to Him. I saw Him with She described how "the soul seemed the eyes of the soul, more distinctly to come forth as gold out of a crucible, than I could have seen Him with the most refined"* after a vision when eyes of the body."* After 26 years the some word from the Lord had Vision, so real then, remained as clear comforted her, after a misunder- to her as when it occurred. On June standing by her confessors. She was 29th 1557, she saw, or rather felt conscious of divine guidance through Christ, "not with the eyes of the soul or visions that showed stages of with the eyes of the body, and He significance, just as states of prayer seemed to be close beside her. There- increased by degrees: "It pleased our after His presence was her constant Lord one day that I was in prayer, to realization. Some times when engaged show me His Hands and His Hands in ordinary affairs, elevation of Spirit only. The beauty of them was so great would come so suddenly

______∗ Extract from "Autobiography of St. Teresa."

ST. TERESA OF SPAIN 41

that she could not withstand it..."The have made if I had laboured for a whole fruits and blessings it brings with it are year. When my Soul reached that state, in a moment mine...and this without my my wretchedness came to an end. God having had a vision, or heard anything, is the Soul of that Soul now...giving it or knowing where I am, except that grace on grace...I had read books... I when the Soul seems to be lost, I see it had no Director...but I found I really make great progress which I could not understood nothing until God made me learn by experience."∗

(To be continued) ♦

______∗ Extract from "Autobiography of St. Teresa"

The Concept of Liberation BY DR. C. D. DESHMUKH, M. A, Ph. D.

ANALYSIS OF THE CONCEPT OF is immediately the sense of limitation. LIBERATION LIBERATION AND DESIRES Liberation in itself seems to be a Had there been only one desire in purely negative idea, but it implies the consciousness, one could have unhesi- existence of that which is in some way tatingly said that the freedom of con- limited and which can be freed from sciousness consists in the fulfilment of these limitations. Man knows himself that desire. However, we actually find to be finite owing to the many limita- in consciousness a host of desires tions of which he is always conscious. which often come into conflict with one The awareness of limitation or bondage another. Further, most of these desires is an everyday fact which no one can are dependent upon external things or deny. But this consciousness of limita- circumstances; and the freedom which tion is possible only if there is some the soul may have in relation to them objective towards which life is striving. is, therefore, not absolute but con- If a person wants to get out of a room, tingent. When there is a conflict, the then alone can he have the sense of freedom of soul makes itself felt being imprisoned in that room. If he through choice. But choice is a process wants to remain in it, there is no sense of self-torture, since the person has to of limitation. Most people live under a rule out one or more alternative desires sense of limitation and restriction be- in favour of some particular desire. cause of their having certain desires Thus, in choice, the soul experiences which cannot be fulfilled. The sense of limitation. freedom can, therefore, come only in The search for absolute freedom, the successful attainment of some fun- therefore, involves the search for the damental urge; if it is frustrated there ultimate purpose of the life of the individual

THE CONCEPT OF LIBERATION 43

Parama Purushartha. This is the posi- clouded by different factors like ego- tive aspect of liberation. This ultimate ism, fear, jealousy or a selfish motive. purpose is hidden by the surging of But if the power of love is freed from diverse desires which dominate the these encumbrances, it can lead the stream of consciousness. However, it is individual to final release and fulfil- a mistake to think that desires are mere ment. obstacles; for they can, if intelligently THE LAW OF KARMA handled, be turned into so many aven- ues which indirectly lead to the ul- The limitations of consciousness can timate goal by bringing about multi- all be ultimately traced to the effects of form experiences and thus creating past actions (which include thought and opportunities for a real understanding feeling) which give a specific shape about the Telos of life. and character to the temperament of the Therefore, a purely negative method individual. Just as the flow of the river which shuns life and its experiences cuts its own bed, so also, the action of will not lead the individual to the the individual leaves behind it certain perception or the realization of the goal mental traces which not only serve the of life. But if the individual accepts and purpose of recalling the original situa- welcomes experience and digests it tions but also operate as dispositions through critical understanding, he can which give a specifically directed come closer to the final fulfilment of momentum to the subsequent mental his life. The capacity of an experience process. The bondage of Karma can, in for awakening the individual depends the last analysis, be reduced to uncon- upon how rich and profound it is. The scious mental habits which prevent experience which is most useful in this intelligent response to the rapidly connection is the experience of love. changing circumstances. Mostly the experience is not strong It is true that with regard to many enough to break down the walls of the technical achievements habits conserve prison of consciousness, because it is a great deal of practical experience and usually save us from the need of

44 MEHER BABA JOURNAL fresh efforts for adjustment and coor- which we are here confronted may be dination of responses, for we are there formulated as follows: "Is the mind concerned with recurring problems eternally doomed to operate under the which repeat themselves in yoke of its own past, or is there any uniformity. But mental habits have a way for emancipating it from that tendency to obstruct true perception influence?" It is futile to expect any of values and also to hinder the clue from the solutions offered in release of intelligent response, connection with the problem of free because every fresh situation in the will, where a reconciliation between life of the individual is unique and determinists and libertarians is therefore requires critical thought and effected by defining freedom as self- unique response. determination, since, in such For the limiting influence of Karma solutions, the self is tacitly identified we have, in abnormal psychology, a with its character and the operation of good analogue in fixed ideas, which what is called the whole self can introduce unhealthy rigidity in mental hardly be distinguished from the operations. But apart from mechani- collective result of totality of zation of the mind the mental habits dispositions. can often limit activity from another The cardinal fallacy of such point of view also, because most solution lies (1) in looking upon the mental habits are due to ignorant and individual as having no being other misdirected actions. They, therefore, than his psychological products which not only make the mind a rigid and constitute his empirical self, and (2) semi-mechanical instrument, but also in hastily forming a theory of human positively pervert the mind. The personality without thorough problem of Liberation is, therefore, investigation into the nature of the problem of freeing the mind from ultimate values or the final purpose of the limiting influence of past actions. human existence. Having accepted FREE WILL AND FREEDOM narrow empiricism such theories have to be content with the formal freedom The psychological question of self-deter- with

THE CONCEPT OF LIBERATION 45

mination which secures internal har- During the process of transcending mony but fails to assure the realization limitations, it is however necessary that of supreme values. It is, therefore, not the mind should be wholly centred surprising that they ignore the other upon the realization of the Infinite. So important condition of positively signi- long as the mind is caught up in the ficant freedom which has been beau- temporal process, owing to various tifully expressed by Christ when He desires, it is neither possible nor said: "You shall know the Truth, and desirable to avoid the creation and the the Truth shall make you free." pursuit of the Ideal. And if the ideal is CONDITIONS OF LIBERATION as vast as Infinity, it releases in the individual that power which enables The chief condition of freedom is him to transcend his spiritual limit- that the entire personality should be ations. illumined by a comprehensive and uni- After perceiving the ultimate goal, fying ideal. In the last analysis it will the life force which has so far been be found that nothing short of Infinity forging for one's self the multifarious can bring real fulfilment to human chains of trivial desires is withdrawn personality. Whatever is fragmentary or from all dissipating channels; and it temporary must leave the soul comes to be released in a manner which dissatisfied. Even the ideal of Infinity will in no way create a sense of limit- merely intensifies human discontent so ations. Modern psycho-analysis has not long as it is objectified and appre- yet fully recognized (1) the possibility hended as some-thing which may be of completely annulling the effects of realized in future, for it intensifies the past experiences and actions, and the awareness of existing limitations. Thus possibility of complete sublimation of true freedom requires the transcendence the libido. But this is largely due to its of all limitations (or the bonds of ' being exclusively based upon abnormal Karma) and the realization of ones data and its somewhat ungenerous own Infinity here and now. attitude towards the

46 MEHER BABA JOURNAL

entire range of supernatural experien- LIBERATION AND EXTINCTION ces. Those thinkers who look upon THE CAUSE OF LIMITATION Liberation as total extinction of life and The most essential requirement for consciousness have certainly misunder- Liberation is that the individual should stood its true nature. This view is be able to step outside his limiting per- sometimes attributed to Lord Buddha; sonality in the sense that his vision is but there is ample evidence to believe no longer clouded by exclusive concen- that he looks upon Nirvana as a posi- tration of interest in his own self. The tive state of consciousness. Extinction limitations of consciousness are ulti- as such can hardly have any fascination mately rooted in some kind of deep for the individual. For those who can- rooted ignorance about the place and not think of any other life than the life function of the individual in the totality of the ego, Liberation may look like of life. The understanding of life is total extinction; but in fact it is an perverted by the fact that the individual initiation into the Life Eternal, for the has a tendency to judge everything and individual is then united with the to react to it from the point of view of Infinite Reality. the ego. The ego creates duality and all Even the positive conception of the complications of duality. It divides Liberation, however, differs according life into fractions and destroys its har- to whether one looks upon the Ultimate mony and integrity. The individual, Saguna Mukti. therefore, constantly lives in a sense of SAGUNA MUKTI conflict, frustration and limitations. But if through intense love and under- Reality as a Personal God or as an standing, the individual succeeds in Impersonal Absolute. The worshippers dropping the idea of his being separate of a personal God believe in three kinds from life, he breaks through his limita- of Liberation : tions and is united with the one (1) Salokya, or residing in the world indivisible Reality. of the God worshipped; (2) Samipa, or living in close proximity with Him, and

THE CONCEPT OF LIBERATION 47

(3) Sarupya, or becoming like Him kind is called Sayujya, is, therefore, in nature and form. looked upon as the highest of Liber- Liberation is here looked upon as a ation, since it consists in becoming one blissful state of existence in some sup- with the Ultimate Reality. The duality ersensible world; and this kind of ideal of personal relationship is here can only appeal to few persons since, superceded by the realization of supra- for most persons, the existence of the relational identity between man and the other world is either theory or a matter Ultimate Reality. This concept of Lib- of faith. Further along this view, all eration appeals to those who look upon hope of fulfilment comes to be centred the Ultimate Reality as an Impersonal upon life after death; and the present Absolute and who long to be merged in mundane life of man tends to be de- it. This type of Nirguna Mukti is not to prived of all intrinsic significance since be looked upon as a result of a process it is regarded as being merely a period whereby the individual becomes what of preparation for the life to come. It he was not; it is rather a culmination of will also be seen that all these forms of a process of self-knowledge whereby Saguna Mukti consist of varying he realizes fully what he already is, has degrees of companionship of God. But been and ever will be.* in so far as they all equally posit According to Sankara, Liberation in- irreducible dualism between God and volves the complete merging of the man, they do not do full justice to man's individual in the Ultimate Reality so aspiration for Infinity. that he ceases to have any separate NIRGUNA MUKTI existence of his own; but Ramanuja maintains that the individual retains his The fourth form of Mukti, which separate

______* Atma tu satatam praptah apraptavadavidyaya Tannase praptavadbhati swakanthabharanam yatha. -Sankara's Atmabodha "Like the ornament on one's own neck, although eternally obtained, the Atman looks like something not yet obtained because of ignorance and like something obtained after its disappearance."

48 MEHER BABA JOURNAL

and unique existence although he world and not itself as an isolated or comes to have the most intimate self-sufficient centre. However, owing relation with the Ultimate Reality. to certain psychological factors like However, in view of the fact that even desires, the centre does not function ordinary experiences of love and under- perfectly, and it creates a prison for standing point out to a confluence or itself in the form of the ' I ' or the ego, interpenetration of selves, it seems pro- on the basis of the bodily existence. bable that, in the state of Liberation, the Identification with the body is thus individual knows himself to be the All- responsible for the illusion of separ- self † from the point of view of content ateness. But as the centre of con- consciousness; and he ceases to iden- sciousness frees itself from its limiting tify himself with the limited person- desires, it goes beyond the artificial ality; but this articulate self-knowledge division between the subject and the of the All-self is explicitly present only object and realizes the unity of the two. in the centre consciousness which has Just as the true function of a mirror is attained Liberation; and Liberation is in to reflect all other things but not itself, this sense purely a personal matter. the real value of the centre of consci- The paradox is more intelligible to us ousness lies in its capacity to reveal the if we remember the inseparability of true nature of Ultimate Reality. It is the subjective and the objective factors egoism which makes it identify itself in ordinary knowledge of the finite self. with a narrow and finite empirical self; The true function of the subjective but when the ego disappears through factors is to grasp, develop and intel- right understanding, it knows itself to lectually appropriate the objective be identical with the one indivisible Reality.

______† Sarvabhutasthamatanam sarvabhutani catmani Ikshate yogayuktatma sarvatra samadarsinah. -The Bhagawadgita VI 29 "The self, harmonized by yoga, seeth the Self abiding in all beings, all beings in the Self; everywhere he seeth the same."

THE CONCEPT OF LIBERATION 49

In Liberation the individual tran- ing. It is not born of desire and is, scends duality and there is therefore for therefore, not the seeking of some him no antithesis between the self and unrealized dream of fulfilment; but it is the society. It is equally incapable of at once an expression and a part of an 'selfish' and 'altruistic' actions. But this eternally fresh and creatively self- does not necessitate the cessation of all renewing blissful fulfilment which is action. In fact, Liberation implies the unaffected by the sufferings and the release of perfect action which springs conflicts experienced by the unliberated from a poise of love and understand- soul.

THE SAYING OF SHRI MEHER BABA If a so-called religious leader comes forth and proclaims that marriages∗ between brothers and sisters are quite lawful, he will immediately have a large following; but if a God-realized personage proclaims that renunciation is indispensable to the attainment of Truth, only a few will care to follow him.

______* 3,500 years ago there lived a so-called religious leader who taught this.

Baba And His Adherents RECIPROCITY OF CONTACT BY ADI K. IRANI

Development of brain and intelli- letely detached from the world, only gence is both biological and subtle and linked to it by a thread-like passage is more or less automatic in process in through which to serve the world with the human as well as sub-human world. his beneficence and grace. Him we Reason and intellect can be perfected make our guide and Him our Beloved by the universities. Imagination usually and in Him we find the deep longing of associated with poets, philosophers and our heart fulfilled of its thirst and artists is the result of aesthetics and emptiness and our head cleared of the culture. Inspiration and illumination, misconceptions of a truly spiritual life. the delight of a seeker on the path of In His company and devotion we stick purity and righteousness, is the out- to him like units of widely differing come of self-denial and occult training; beings all controlled and huddled up to but Freedom of Soul is difficult to His proximity in a band of obedience attain without the grace of a living and love—the two symbols of 'we give' Master. This Freedom of the soul and 'we take'—that keep us adherents as which lifts one above pain and pleasure one-bodied, one-minded and one- and which dispels ignorance standing hearted—a widely preached aspect of a in the way of a true and synthetical perfect life-on-earth so perfectly fol- understanding of the entire creation and lowed by the adherents of Baba. For the its purpose, is hardly attainable without living beyond and for the complete becoming adherents of One who Him- freedom from the tentacle of a world- self has realized that state. Such an One engrossed life, we have the kite as our amidst the strife and struggle of life can adept in soaring high from the gross- soar high as a kite becoming comp- ness of things to the

BABA AND HIS ADHERENTS 51

absoluteness of bliss—to whom we fickleness of our mind, and in a spirit stick with all the allegiance at our of outspokenness we admit our fault command, through thick and thin, and move further towards a life of through peace and turmoil, through sacrifice. cheer and fatigue. EARTHLY BELONGINGS OBEDIENCE Our earthly belongings and our We give Him obedience and absolute bright hopes of the dim world do not obedience with none of the concocted wait to gather our attention. They are interpreting of His injunctions and a expunged from the recesses of their miserable show of sincerity and of love dark hidings into the daylight of His that would hardly stand His radiant power and laid bare to the scorching look. We take up His word and against heat of His radiance to be cremated for our heart we press it so deep that by the ever in the ashes of a resurrected life. depth of our faith and courage we carry The process is a bit tough but not un- His word through to action. We like to natural. In the course of an ordinary give obedience so implicit and plain; life, it takes us far long to realize that but the surging waves of passion and all the material belongings and hopes of conceit do modify the intensity of our possession are the unstationary props of action. It is only for a time we behave happiness; but Baba makes you feel so against His wishes, and not long before within a short time of His contact. He does it dawn on us the understanding lives the truths of an Ideal—to be that we went wrong. We wait and cogi- practised by us—so gracefully well that tate and we resume uncritical obedience He brings home to our understanding not yet convinced of the insolence that that spirituality is infinitely more to be might come again. His presence so lived than spoken or read. To live it we calm, so bright and so stable poises our have to give and to give all we have to minds and sets right our emotions. We be stirred. realize the shortness of our temper and WE GIVE LOVE

By a deliberate attempt for-

52 MEHER BABA JOURNAL

mulating into a friction of hearts tentive. We have not yet emptied the amongst us, into a friction of diverse mal-contents of our likes and dislikes, opinion and of temperament He chops our habits, our argumentation, our out from our heart layer after layer of sentiments, all our cherished ideas and morbid indifference and callous conceit our love of self. To do it means to sur- and opens out a flow of warmth be- render completely. We cannot benumb tween Him and us and ourselves so our mind and await the master-mind to essential to the unfoldment of spiritual stimulate for us a new line of thought life. Despite our knowledge of the and action. We cannot sit silent and 'giving' to be temporarily unpleasant we expect Him to work us up without a re- do feel hurt and offended, but the result sponse on our part. We can direct our is not far to seek; we find ourselves thoughts; better we can resolve that advanced in adherence; closer in heart whatever we like, whatever we dislike, and intensified in love of Him. When whatever we do and whatever we love in the beginning of His contact disregard meet His active approval and was so sincerely demonstrative, now His willing sanction. It is no use having calms down to a deeper love expressed an order sanctioned by Him in the light reverentially. of our liking. He is generous and as REVERENCE infinitely generous as of exacting obedience. He will react promptly To give respect without loss of love positive to an inadmissible demand but becomes the solace of our heart. He He will never overlook the short- also demands it, not that He wants it; coming which prompted the demand. He wants us to be full of it and be Except in cases of fundamental orders constantly reminded that our giving is He will not react negatively. He will yet incomplete. extend enough time and opportunity for GIVE COMPLETELY one to correct himself under a res- We have loved Him; we have ponsible independence. If one is not respected Him; we laid our possessions wise enough to recover from his lost at His glorious feet; but we are still ret- balance of obedience He

BABA AND HIS ADHERENTS 53

will have Him ridiculed before the eyes truction of the body is a phase of mat- of His other adherents. If Baba and His erial decomposition; the destruction of company does not revive him of his mind is a mode of finer decomposition; mental sluggishness, the thought of the destruction of the ego is a complete humiliation before his brethren will cessation of pain and misery. From one poignantly awaken him. No sooner is to the other is a state of experience he set right than Baba begins 'giving us' equally joyful of its death as of its infinitely more than 'He took'. birth. Truly disastrous are the imped- HE GIVES KNOWLEDGE AND iments coming in our way of a prog- UNDERSTANDING resssive life towards Freedom. Life dissipated in excesses of sense-objects We take from Him His love, His In- is a retard to one's progress to be finite Love wrought in the infinite de- shunned like dead rats. They are not signs of His kindness and consideration sinful in the orthodoxical sense; they to the minutest details of our moods, are infectious, and once the demoral- health and comforts. His personal touch izing influence sets in, the decay in and attention is a mighty stimulant. It character and morals becomes irrepar- does not for a moment leave us to think able. He makes us live into such we are neglected or left uncared for. convictions. Is this not some under- We feel we are backed by a source of standing? infinite kindness and generosity beyond words. His words give us an under- HE MAKES US MORAL standing of life and its purpose and the He gives us morals and strength of futility of overestimating incidents character by holding us responsible for which in the eye of the world are great every act of moral turpitude we com- or disastrous. Nothing is great which mit. The responsibility of an answer to has no value beyond the life of toyful be given here and now, felt and objects, and nothing is disastrous so cherished through the bond of love He long it does not deviate us from a clean has created for us is so pleasingly and straight forward living. The des- heavy that we hardly like to escape

54 MEHER BABA JOURNAL

its strength-giving influence. We like to feelings and revolts when its interests be protected by His influence, however are shared by others, the heart steps in binding it may be felt at the time of our full fledged revival of its hard earned moral eccentricity; because we know vigour and disperses the boundaries of that no amount of the study of ethics or mental barriers that the momentary high-sounding sermons can effectively narrowness did create; and when the give us an ounce of spiritual morality heart is carried away by attachments that His one love-laden word com- interpreted as Love, the mind retraces mands. We imbibe what He expends the heart to reasonableness. Both are and breathe in what He exhales, for He developed and made codependent so has also given us power of assimilation. that when the mind shrinks the heart The mind and the heart in the long expands and when the heart freezes the years of eliminating process become so mind adjudicates. To acquire the bal- empty and receptive that they inhale ance of mind with that of heart, and the and digest the excellence of His vir- equipoise of each, we have to have a tuous morality emanating from the life of liberty. same source that did the eliminating. PECUNIARY SOLVED Elimination precedes assimilation; the latter is pleasant since the former was Liberal as He is in His love, He is painful. Painful as it was, it was easy of similar in monetary considerations. The endurance in the beginning of our en- tension of income, the excess of waste, thusiastic contact; and pleasing as it is the dearth of loss and the pride of today, it is difficult of sustenance in the wealth all become foreign to our sensitivity of our present state. nature; for we are fed, clothed and brought up as collectively efficient, as HE GIVES US COURAGE individually our needs are fulfilled. No So He gives the strength of heart and needs are overlooked that do not the breadth of mind. Where mind fails promote a peaceful and healthy life, to reach the extremities of objective and no lives are free of tribulations relating money as we who adhere to

BABA AND HIS ADHERENTS 55

Baba in a bond of love and life. The We see no ground distraction of earning is escaped but the No cause of complaint knowledge of it is maintained. The dis- No one so cold gust consequent to extravagance holds None so grave. us not, but the greatness of heart is All are to each self gauged. We are trained by the exper- As much as one to all ience of collective management the art For the common ground of worriless getting and spending. we meet in HE GIVES US TRUE FRIENDS Lies the heart of all. Our love and motive is centralized in SPIRITUALITY Baba but nowhere do we find so free Who can say who gives and unperturbed exchange of friendly And who can say affection and helpfulness as amongst who takes; ourselves. In Love's infinite bosom None gives none takes. We give so much as Love's obedience; and take So much as Knowledge, Love Infinite and Fate.

♦

THE SAYING OF SHRI MEHER BABA

Do not be afraid of God, for how can you Love Him if you fear Him? Fear and love do not go hand in hand. The truly religious man is he who is God-loving and not God- fearing.

♦

Spiritual Anecdote BY Dr. ABDUL GHANI MUNSIFF

BONDAGE AND FREEDOM

Four travellers—a carpenter, a tailor, The third watchman, the goldsmith, a goldsmith and a fakir (mendicant) could not help being impressed with became associated with each other. As what the two had done. With a few their journey lay through a dangerous beads and pieces of wire with him, he tract of country infested with wild adorned the figure round its neck and animals, at nightfall they decided to arms with what looked like jewellery. camp by the roadside underneath a The last one, the fakir, was greatly shady tree. It was also arranged that amused on seeing the beautiful piece of each one of them should keep watch a art, to finish which every one of his part of the night against possible companions had contributed. At the danger. same time, he felt depressed in mind, at The first watch fell to the carpenter, the thought of his companions looking who just to kill time took a twig from down upon him for being good at the tree, and with a few instruments nothing. In this frame of mind he began with him, began carving out a human to pray ardently, saying, "Oh God, my figure. By the time he finished the job honour and shame is in your hands: his watch for the night ended and don't make me look small in the eyes of waking up the tailor, he retired. my companions. Deign to put life into Witnessing the fine craftsmanship of the image; you are Almighty and his previous companion, the tailor too Powerful." felt like doing something to while away The heart-felt prayer rendered in the time. He could think of nothing abject humility and helplessness was better than give an exhibition of his answered; the figure was miraculously sartorial art. The result was a fully transformed into a damsel, transcend- draped figure of a beautiful doll. ently lovely and beau-

SPIRITUAL ANECDOTE 57

tiful. In the morning a battle royal of more than they had bargained for and a fists and wits ensued amongst the com- tumultuous uproar ensued. panions, everyone claiming her for A sage happened to pass by and in- himself. The carpenter asserted priority quired as to the cause of the trouble. of his claim, on the originality of the Taking in the situation he suggested idea; the tailor and goldsmith based that all should go to the place where the their claim, on the development and cause of action developed and where beautification of the theme; the fakir perhaps the tree may help a solution. flouted every one on the ground of his No sooner the King, Kazi and all led miracle. by the sage approached the spot, there To end the impasse, they all decided appeared an opening in the tree and the to approach the Kazi (magistrate ) for a phantom of their phantasy disappeared decision. What a maze they found therein. Thus eluded by the will-o-the- themselves in. Struck by the unsur- wisp of their fancy, the claimants one passable charm and beauty of the after another sulked away crest-fallen. damsel, the Kazi himself wanted to Such is the predicament of man on possess her. He denounced the claim- earth. No sooner he comes into his ants as imposters and declared she was own, all sorts of imposters and his maid-servant who was missing claimants crowd upon him for recogni- since morning. tion. The parents demand filial duty for There was no go, but to approach the his upbringing, the teachers insist upon King, the final tribunal of justice in the respect to them for his education, the land. The heavenly glamour of the wife and children claim his love, the beauty before him upset the fair- community his services, the country his mindedness of the King. He declared patriotism and the Church its dues for the damsel was one of his wives from saving his soul from damnation. the harem and threatened everyone with Distracted and torn by different punishment for molesting her. This was passions, to escape it all he takes refuge

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in death, but the remedy proves worse Self. No sooner the part of him—the than the disease. Thus caught up in a Individual Self—becomes one with the vicious circle of births and deaths whole—the Real Self, the erstwhile engendering hopes and disappoint- importunate claimants to his body, ments, seemingly eternal, he at long mind and soul, viz., the kith and kin, last comes across a Master mind, who community and the country, the teacher gives him the Knowledge of his Real and the preacher, all vanish into the air.

♦

THE SAYING OF SHRI MEHER BHABA

To change our outward religion for another is like going from one cage to another. Either cross the boundary of shariat (outward forms of religions) and enter tarikat (the spiritual path), or remain within the cage of the creed of your birth.

♦

Shri Meher Baba's Tour

OF NINE DAYS THROUGH CENTRAL INDIA∗ BY PRINCESS NORINA MATCHABELLI

It is late at night when we approach Masters with whom he has been per- Navasari, and unusually cold. Baba re- sonally acquainted. calls on His board all the names of the Usually at any Indian station where different members of the D. family as if Baba has once passed it is like fire. The He were gathering them ahead, in His news spreads in a spectacular way with unfathomable way, before entering the leaps and bounds, from street to street, outer details of their lives and personal from home to home. He is cheered like problems. These names I have in- a king and hailed with cries of "Shri scribed in my heart with the sincere Sadguru Meher Baba Maharaj Ki wits to keep alive forever the charm of Jai—Hail the Perfect Master Shri their spiritual friendship. The four Meher Baba" resounds in swinging brothers, S., J., B., and A., and the waves along the streets and squares. women related to them; also the This time His arrival is kept unofficial younger generation numbering many and private. He is received at the sons and daughters of the three brothers station of Navasari by the intimate of Sorabji Desai. members of the family without Sorabji Desai is the author of an ceremony; a quick embrace and His car hundred volumes on a variety of disappears into the night. subjects—social, religious—and also A real feast of Love was waiting for on well-experienced spiritual philo- Him in the dear old home where He sophy. His last book is called "My had visited several times before. The Celestial Rambles" in which he ex- numerous members of the family are plains the purpose and lives of the great standing in line, with solemn mood, taking

______∗ Continued from December 1938 issue.

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Baba's Darshana. Baba, in His divine space, a sort of open air dining room, easy flowing manner, suddenly breaks situated between the main building and the conventional rigidity and puts the kitchen house. A long table covered everyone at ease making them smile with green leaves, heavy laden with and express their true hearts filled with fresh fruits, nuts, sweetmeats and tea is joy over the arrival of their great Guest. ready to restore us. Baba presides at the After a few moments Baba expresses table. The Divine psychological Juggler the desire to visit 'His' dear old man at once changed the rhythm in mood of and tells us to follow. We pass through everyone present. A whimsical glance, a huge library, filled with a long line of very difficult to decipher, brings to the pictures hanging in uneven rows, and surface some humorous intimation. the many bookshelves throwing dark With Baba life is never sad. Baba does shadows and filling the white-washed not want us to mourn over passing walls almost to the ceiling. We enter things, He helps us to hold free within the dimly lighted sickroom. Baba the Vision of the Merry State in Being, stands before the dying man who offers that lightness in spirit which makes one no resistance, his soul extended into feel detached from the uncertainties of Him ready to obey the call. There life. We then realize that death is Truth stands God exchanging in joy and bliss function. We know that the 'trespassing the trial of life of a man who conscious show' in its fluid motion is the fulfilling of his fulfilling state in new realization order of the Divine Will that is Love. of life as Truth, recognized the Friend Baba clapping His hands gives the standing before him to act as Truth, as I signal for all to retire. He spells on the Divine. Baba, without solemn attitude, board: "Now all go to bed and do not after a few moments, as if He had worry." He embraces us one by one, dropped a 'veil' over the failing life, and, laying His hand on the head of makes a sign for all to leave. each brings in stillness and deep Supper is prepared in a vast passage- understanding. We are shown to a small

SHRI MEHER BABA'S TOUR 61

joint cottage, on the same estate, which do not want to meet the masses here has been specially prepared for Baba now, they will come when I speak— and His party. then no more will anyone resist." The next morning at 5-30 Baba Towards noon, Sorabji Desai who gives the unmistakable signal for all to apparently feels stronger, sends a mes- rise. At 7-30 all the members of the sage to Baba through his younger bro- family are to assemble in the library. ther expressing the special wish for us The first news is that Sorabji had a of the party to see his 'Holy Sanctuary.' restful night. Baba pays a visit to Sorabji who always was a worshipper Sorabji entering the room alone and of Truth had collected, during many remains inside for a few moments. years, relics and personal documents of When coming out He gives definite saints and great spiritual souls regard- orders that no visitors should enter the less of their differences of creed or sick room except those who are as- religion, creating evidence of their holy signed to take care of the patient. lives through the testimony of inspiring Furthermore, He gives dispositions that documents. The most valuable in the the wedding feast for the three hundred collection is a letter from Baba, written guests should be called off, and only a in His own handwriting in the form of a few near relatives and friends should be poem dedicated to His Holy Mother of invited to the marriage ceremony of the revered memory, Hazrat Baba Jan. 27th of December. That date remains Sorabji's brother who, during his unchanged. Baba's further dispositions illness, has become the guardian of the are to exclude the crowds for Dar- holy shrine, shows us also a locket shana, that same day, as He wants to containing the snow white hair of the see only those few who, later in the Holy Woman. Her hair appears brisk evening, are asked to call and com- and strong as if still alive with the spark mune in silence with him. To us he of Her Divine Life. He showed us a expresses the same order and states: "I tiny bit of cloth which belonged to St. Therese D'Avila. This recalls a few

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moments spent in Spain when, with Light' that transgressing all form is Baba, we were visiting the City of Oneness. Before leaving the room we Avila where St. Therese had lived and turn towards Sorabji to express our performed her remarkable life. Stand- gratitude for the inspiration we had ing in the Cathedral Baba said: "The obtained; he responds with a smile and Saints are like the nerves of my body; salutes us as friends. We feel after these they work for me and I guide their few moments of communion with lives." saintly memories that the spiritual bond It is a remarkable fact that lives lived which already has been established is in purity of Being create Truth facts, strengthened. and these permeating as atmosphere of Later in the day a visitor finds her benediction, throughout age and time, way to our private bungalow. She is an are felt by any pure human heart. Eastern lady, elegant in appearance A very interesting book, entitled with manners of the world. Visible "Hundred and One Names of God", lines of suffering mark her beautiful Volume V, is put before us. Most of the and noble face. The purpose of her explanations on the subject of universal coming is clearly determined by re- order were directly given by Baba. The served attitude. She comes to call on day that the last proof of the book was the God-man. Although her visit is submitted to Baba for verification, a expected, nevertheless her name is very interesting phenomenon hap- carefully reported and she is asked to pened: Baba was holding the Book wait in patience to be received. Baba pointing on the chart to the Highest wants the aspirant to be calm before Point in Divine Existence—God— meeting Him. He needs the human when a huge light in the form of an apparatus, which He works through, to arrow shoots forth from His head and be in tranquil state of mind in control of transforming into a luminous spiral, nerves and emotion. Mrs. X. is one of fills the room with golden glow which the most outstanding personalities in to all present be-comes evident and is the City of Navsari. Her husband occu- felt as 'Divine pies a responsible position and

SHRI MEHER BABA'S TOUR 63

holds the confidence of a large com- for he could not readily understand; munity. Her life is martyrdom. In no nevertheless she carried out her duty as other way can the heroic struggle be a true companion and wife of the High defined that for years she has kept Official in an immaculate way. Within concealed within her lonesome heart in her lonesome life, longing for the reali- order to avoid outer conflicts and un- zation of Truth, she marches on under worthy situations which could shock the protection of the 'Gods' which in her the perfect confidence given to her revealed as the Voice. Harmonies of husband and herself by the community pure spiritual ecstasy compensated for of Navsari. The facts which strengthen the tortures in her mind. Souls person- her pure determination to bear this life ifying Krishna Bhagwan, Mohomed in struggle, are clear. Her husband and other Supreme Beings many times cannot agree with her free interpre- appeared to her; nevertheless she felt tation of religion. To her religion is the need for the alive Human God. practice of Truth in life; it is real expe- When she first met Shri Meher Baba rience, in purer conscience, indepen- she realized that He was the Perfect dent from rituals and ceremonies. She One whom she had expected for so married for a noble objective—to long; that He would give new strength redeem the life of her husband. She felt to her inner life to fulfil the Divine endowed with the spiritual right to free Theme; that He would give her courage him from unworthy bondage in mind, to bear the external strife; that he would unworthy entanglements and influences enlighten her and give her the under- of lower order that throughout all his standing that this phase of her life is life, even before his marriage, had making good and is unfolding toward obstructed his spiritual advancement. the Pure End, and that she will be able She had taken up the conscious struggle to carry out her noble duties aloof, from the day she met him. Their quiet in mind. We see her walk out of married life was an unceasing ordeal, Baba's room after an unusually long meeting. Passing by

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where we are all standing, she remarks longing soul that knows to be near the with unusual poise, "I shall be again end that is a new Beginning. Suddenly here in the evening." Baba, with imperative gesture, gives It is four o'clock in the afternoon. order that he should be taken back to The music of a complete Indian orches- bed, still holding in suspense his life tra begins to swing in harmonious notes with His Divine will. and subtle thrills tuning in with the The music stops just before six worship of the few who have come to o'clock and is to commence again at commune with Baba. Baba is seated on eight. Mrs. X. arrives. She comes like a a low couch especially arranged for holy priestess with her women, her Him on a rug, leaving space for those friends, who represent the community who want to sit nearer and feel His of her own 'Living Church within' and influence—Baba's influence that is whom, for many years, she had inspired Peace, making Peace in all. While Baba and led on to the Path. She brought is surrounded by loving devotees, a them to Baba that they may, from now message is sent by Sorabji, through his on, realize Truth through Him who is brother J., requesting Baba to grant his the Personification of Truth. Before her last wish to take Darshana from Baba. Living Lord she performs the holy Baba allows that he should be brought, sacrifice of pure self-dedication using although it meant for the sick man to the ancient ritual of worship, the make a super-human physical effort, as waving of the arti. She passes the his condition is showing symptoms of flaming vessel before all present that in life extinction. When he stands before it may be burned the old life, and Baba, he frees himself from the outer resurrect in Being. She prostrated her- help given by his brother, and drops to self before the alive Idol surrendering Baba's feet. The dying man is per- her whole life, that life which had to be forming the last surrender in external realized beyond ecstasy, beyond rites with the increasing impulse of his emotion, deep within the sum of all life —her Soul. She was con-

SHRI MEHER BABA'S TOUR 65

scions that her life was taking a new no outsider should approach Sorabji turn at the feet of the Beloved, our from now on, and the directions of the Baba, who in no way accepts sacrifice doctor to be strictly followed. The date without return of His love imper- of the marriage ceremony has not been ishable, without arousing the impetus changed. of life divine in the one who shows the The train to Bombay leaves at 7 a. m. conscious courage to want to grow. but Baba gives order that we should be When she put on Baba the white at the station half an hour earlier. The garment embroidered with silver and farewell is sweet and not sad, although pearls which she and her friends had every one feels in apprehension the worked in sincere devotion, she spoke event of Sorabji's approaching depar- with loud voice audible to every one ture. One of the younger members of present: "Beloved Lord of our age may the family, who had become my special Thou descend on earth like Lord friend, made a wish before we left and Krishna and bring salvation to man- begged me to take it deep into my kind." heart; she said, "Tell Baba to call me We have witnessed Baba arouse the soon." I answer, "For good?" She nods, slumbering affection in the human "Yes, for good." heart. We have seen Him enlighten Many curious people stand on the within the eternal flame of the Soul. station platform and stare at Baba, We see Him here draw back to the unconsciously taking the benefit of His Divine Source of all existence a living atmosphere. One of the brothers said, soul and we witness the offering of that "One does not speak to Baba, it is not living soul to the alive God. necessary. One realizes through the The next morning we hear that spiritual atmosphere that expands from Sorabji has not rested. Baba goes to His Pure Being all that is good." cheer him and sees him for the last The train leaves. We all sit still for a time. New dispositions are given; two while, then Baba begins to play jokes things are to be observed as strict order, and tricks and brings everyone back to

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the reality of a new day. At a station structions from Baba and return to called Gholvad one of our party, R. is Bombay later in the evening. We arrive given an order to leave. He is to visit a at 11 a.m. in Bombay, the 25th of family of lepers and deliver special in- December, and return to K.'s home on Frere Road.

(To be continued) ♦

THE SAYING OF MEHER BABA Take good care of your body, but do not be a slave to it. If you think constantly of its welfare, you are like the miser who thinks constantly of his gold.

♦

You Must Believe It* BY Dr. ABDUL GHANI MUNSIFF

Once a despotic king from Northern of the clowns, the important item of the India, given to all sorts of whims and day, 'the tiger' was announced. At a vagaries, ordered the court clowns on a given signal, the particular clown leapt certain festive occasion to play the part into the arena, metamorphosed into a of a real and live tiger. Failure to com- live and real tiger. The audience was ply meant death, and the clowns knew dumbfounded and could hardly believe the despot for what he was. their eyes. Before they could recover They were at their wits end. Every themselves, the tiger made straight for passing minute of the approaching the king's son, dragged him down, and moment increased their anxiety and tore him to pieces. When the king perplexity. One amongst the clowns realized that the prince was really dead, who was an advanced soul, observing he ordered the clowns, on pain of their sorry plight, comforted his com- death, that he (prince) be restored to panions by saying, "Don't worry, let the life. The clown, who played the tiger, time come; everything will be all right." said that this was only possible if The stage was set; the durbar hall someone played the part of Christ was gaily decorated; the king in the realistically, and the only one, at the best of oriental splendour was seated on moment, capable of doing it was the golden throne with his small son— Shams-e-Tabriz, a God-mad person- the heir apparent—by his side. Other ality, roaming about in the vicinity. notables and dignitaries packed the Uttering this bit of information the hall, keyed up to an high pitch of ex- clown disappeared. citement to witness the impossible per- Shams was traced down. As he was formance. known to be fond of music, he was After the preliminaries and side roles lured to the

______* Continued from December 1938 issue.

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king's palace on promise of a musical Knowledge, All Power, All Bliss. This feast. The king, very respectfully, state is 'Absolute', devoid of attributes. beseeched the Saint to play the Christ qualities, motives and actions. Hence, for the sake of his son and heir. Shams the action or order of bringing to life agreed and kicked at the dead body the dead, cannot be attributed to God— thrice saying: ("Qum-be-Iznillah") the Absolute, the Impersonal. Action or "Rise in the name of God." The prince attribute of doing or undoing things showed no signs of returning life. Once belongs to Personal God—Divine "I"— again he kicked at the dead body and the Sadguru—the Qutub—the embod- said angrily: ("Qum-be Izni") "Rise by iment of all attributes. The Divine 'I', my order." The prince immediately through Shams, worked the miracle came to life and everyone concerned narrated above. breathed a sigh of relief. The orthodox One may also ask as to why the divines of the day came to know of this particular clown did not bring to life miraculous incident. Treating the ut- the prince, when he could become a terance "Rise by my order" ("Qum-be- tiger and kill him. The reason is obvi- lznillah") as rank blasphemy, and how, ous. The clown not having achieved unmindful of his spiritual state, Shams 'Perfection' could not risk his spiritual was skinned alive is another story. downfall. The part of becoming a tiger Here it would he interesting for the was forced upon him, by circum- spiritually minded to know why 'order stances, and was meant to save the life in the name of God ("Qum-be-lznillah") of his companions. There was no self, failed and the personal order ("Qum-be- working in it. The second act of raising lznillah") by Shams succeeded in the dead, would have been deliberate, bringing the dead prince to life. The the asserting of his psychic Ego. Hence term "Allah" in Sufism signifies the im- he very wisely disappeared, leaving the personal aspect of God, which is All job to be finished by the Perfect Master Shams-e-Tabriz.

♦

How I Met Them And What They Told Me* BY ABDUL KAREEM ABDULLA

It was years after I had met many the mode and manner of worldly life mystics, in the ordinary course of life has nothing to do with a mystic. The as well as out of it, that I remembered life of a mystic is but an attitude of the Baba's words: "You will meet many mind. The basis for this mystic attitude more of the type." and its expression, in everyday life, is There can be no end to the classi- again simply a question of the inherent fication of mystics, just as there is no aptitude of the individual mind. Mys- end to the common ideas about them. If tics can and do exist in all strata of a proper search is made, it is not society, be it politics, business, service, beyond the pale of possibility to find household life, as well as amongst the mystics to fit into every one of the fakirs and sadhus. They may exist as popular beliefs and notions about them. abundantly in the throes of a busy city Generally, it is held that either they can stock exchange as in the caves in far only be found in far away mountains away mountains. Some live openly as and solitary retirements, or that true mystics and some remain unknown, mystics are only those who mix freely even to their neighbours. in worldly affairs, serve themselves, But all mystics are not alike. For the their own people and country, and, five Master Mystics who constantly amidst all that, carry on 'religious and and continuously are experiencing the spiritual practices.' state of perfection without change and The fact is that the external sur- without end for all times and under all roundings, situation and difference in conditions, there may be millions of mystics in the different stages and

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states of the spiritual path. Some chievements and progress. These are mystics may just be struggling in the the two main factors which lead many initial stage. Some may be toiling to- sincere people to run down all mystics wards an advance into the next higher indiscriminately and cause those in- state. There are mystics for whom clined mystically to over-estimate nature is an open book and the past, themselves as well as to enable rogues present and future hold no mysteries. and charlatans to deceive some of the For a few, time and space do not count, people, some of the time, for base and inasmuch as the latter can present selfish motives. As long as the aim and themselves in any part or parts of the object of a person is purely spiritual universe at one and the same time enlightenment, no harm results even if simultaneously with the thought of a bogus mystic is encountered. On the doing so. The spiritual position and other hand, meetings with true mystics progress of a mystic has, again, nothing are always of immense benefit from the to do with his possessions and achieve- spiritual point of view. ments in the material sphere. A mystic After my introduction with Mr. C., may also happen to be an intellectual as a friend, I found him for the first few giant and, to all appearances, control- days to be anything but a mystic. A ling the political destiny of a nation, man with average intelligence and and yet he may, knowingly or un- common sense, he lived the routine knowingly, be a subordinate to an family life as shrewdly and carefully as illiterate and apparently destitute beg- any other man of town. Well posted on gar of a mystic who may be sufficiently current events with a considerable advanced to be actually controlling the command over general literature, he fate of a whole country towards its was, on the whole, an ordinarily plea- spiritual emancipation. sant man to talk with until I happened There is no hard and fast rule for the to call on him once after 8 p.m. "Every making of a mystic, nor any physical evening I do a little bhajan-kirtan ( de- means to measure their mystical a- votional recitations ) and it is

HOW I MET THEM 71

time to begin. If you don't mind I ed to be an individual addressing other would like you to keep company with individuals, or the paraphernalia of me," said he. Having nothing particular worship before him. It was as if at one to do I accepted the invitation. Within a and the same time he was talking to few minutes his family, neighbours and himself, with those around him and servants began trooping into the hall with the stars twinkling in the sky, until it was fairly full. The little outside the doors and windows of the audience was serious with awe and hall. Perhaps, at that hour, it would reverence, although Mr. C. continued have made no difference to him whet- talking with me lightly until he started her he had an audience of a thousand to play with the 'tals' (a small pair of people or a stone-dead wall before him. saucer-like brass instruments). The way He was practically dancing all the time it all started, mechanically and in an on his seat in tune with his 'tals' and orderly fashion, the function appeared flashes in his eyes now appeared full of to be a tame family affair of daily sparking light. I will try to picturize worship and prayers, and I felt sorry to him a little more in cold print. have been caught in the dry atmosphere "...... a thief?" He almost shrieked of a drab ceremony. out the question, abruptly stopping his After going through the formalities twinkling music and poetry. "That does of arti-puja (religious ceremony) Mr. not matter at all," he replied to himself C. began his bhajan-kirtan. He could with a gesture of intense indifference neither sing nor had he a sweet voice, which was immediately followed by a but his recitations bore a distinct air of thundering challenge, "No power dare deep devotion. When he began to inter- arrest or restrain anyone on any accept the bhajan, with a running com- count." He completed the poetic line mentary in between the poetic lines in a and was now very persuasive: "Pious or style peculiar to himself, he suddenly sinners, both are equally welcome in became devotion personified. He ceas- this path. Nature itself is a thief," up

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went his finger with decisive accusa- pearance. But for all the marks of phy- tion; "Our greatest treasure has been sical and mental well being, he wore a snatched from us." There was unmis- mask of patient boredom, during the takable pity in the tone that soon half hour that we happened to be to- changed into an assurance of confi- gether. Thinking him to he troubled dence; "It is concealed, but it is there, with a lean business and financial wor- safe and within reach." After bursting ries, I remarked upon trade depression, into a little song, he invited, "Come the tightening of the money market and on," then appealed, "Come quick," and difficulty in collection. "But for all once again began to thunder: "Let's that," he said, "Those who have few snatch it, never mind if we have to rob wants can have very little to worry it, but we must get it." Again some about. For a sensible man it is so very recitaion and the twinkling of the 'tals' cheap to lead a really good life, and and then, as if defending and arguing business men have necessarily to be the point to a finish, he pleaded earn- sensible." I then tried to switch from estly: "Oh, you do not know what that politics to sport and from sport to treasure is, but it is ours, our own and society, but I failed in getting a conver- not far away, I am positively certain not sational response from this sphinx-like far away; what is wanted is a will, a man. Learning that he was thirty-five strong and steadfast will." and still unmarried, love and dis- Mr. P. was introduced to me at a hill- appointment seemed to be just the station as a business man from Bom- subject to kill time. But I was soon up bay, out for a change. He was the against a dead wall. "All that I love picture of robust health, neatly dressed and have ever loved is solitude and to in simple but well cut clothes. From his be all myself," said he. "What do you scrupulously trimmed finger nails to his do?" I asked in desperation; "Read or carefully brushed hair, he showed every write?" For the first time he smiled and sign of great care for his personal ap- the mystic was unmasked when he

HOW I MET THEM 73

replied, "I enjoy." To be quite sure of largest barrage schemes in the world. It his meaning I asked again, "Enjoy is one of the hottest cites in Sind where what?" "Enjoyment," was the one word in Hazrat Bachal Shah, a Muslim Mas- he spoke: he spoke in a simple matter- ter, lived his earthly life and died. His of-fact tone. "It is a pity," I said. This tomb is situated on the banks of the time it was his turn to look at me with famous river surrounded by tall shady interest through his gold-rimmed glas- trees, on the same site where he worked ses and ask me pointedly, "Pity for out his life mission. It is a place of what?" Had I known your enjoyment regular pilgrimage for both Hindus and business earlier," I explained, "We Muslims of Sind who hold Bachal Shah could have amused each other better." in great esteem to this day. When I He then discussed with me about a went there to pay my respects, the cool suitable spot in the surrounding hills to and shady spot was tempting enough, retire in solitude for a couple of in the sweltering heat, to make me lie months. When the plan was completed, down for a while under one of the trees I reminded him to make arrangements in the garden after I had finished with for his food, and added, by way of joke, my duty offering the Fatcha (prayers). "You have nearly an hundred pounds of But before I could doze off I had to fat to take care of." "Don't worry," he open wide my eyes for an old woman replied, "It is enough to take care of me moving about the grounds who appear- during my retirement." ed, from a distance, to be an exact During the first two years of my double of Hazrat Babajan of Poona. 'field-service' with Baba (moving about She was about the same height, the from place to place, doing all sorts of same build, with an identical crown of odd jobs including that of a coolie and snow-white curly hair, her face was all labourer as and when an occasion wrinkles and lines and she had a arose) I happened to be in Sukkur, peculiar knack of a continuous move- before it became famous for one of the ment about herself. This characteristic similarity to the Qutab (Sadguru)

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of Poona made me mark her very min- formation; she spoke in the challenging utely from where I was lying down. All tone of the 'who goes there' of a sentry the time she was rapidly going here and in clear Urdu; "Tera Pir cown hai?" there as if extremely busy, although I (Who is thy spiritual guide?) The only failed to mark anything definite she did spontaneous word I could utter point except when she filled a chetty with blank was, "Meher Baba". The moment water. It was not long before I could she heard this, she said, "Bashah" see that, unlike Hazrat Babajan, she had (King), and then after a momentary vacant dreamy eyes, darker comple- pause added, "Shahenshah" (Emperor). xion, constant restlessness and above With these two words, like a flash of all a habit of loudly muttering to herself lightning she shrank back in her vacant in an incomprehensible language all the dreamy eyes and resumed moving time as she flitted about. Thus, satis- about muttering incoherently. I fol- fying my passing curiosity, I fell back lowed her deliberately and managed to into the blank of a nice good nap. cross her path twice hoping to hear By the time I was up and about the something more, but she ignored me sun had gone down considerably, I pre- completely. For the time being the ferred to take a stroll by the river-side immediate surroundings appeared to before leaving the pleasing atmosphere have passed out of existence for her. for good. At the end of a bend in the Just as in special services only those path, I came across the moving and on the top rung of the ladder know the muttering old lady. To my utter amaze- ultimate source of direction, and the ment I found I was looking down into a subordinates merely have to carry out pair of most intelligent eyes, fixed in orders from 'above', only a few most steadfast gaze into my own without a advanced mystics can recognize the flicker. Those wrinkles and lines in her 'Sahebe–Wakhta' (The Master of the face became eloquent with wisdom as Age) in the physical plane: and many if to complete the extraordinary trans- amongst the less advanced mystics, entrusted

HOW I MET THEM 75

with the duties in the spiritual direction mystic, having recognized the Sahebe- of world affairs, have to carry out the Wakhta, I could think of nothing else intuitive instructions without neces- for the moment than to make enquires sarily knowing the source of their ema- about her antecedents and local repu- nation. The great 'moving muttering' tation which lead me into another pleasant surprise of the day.

(To be continued)

♦

THE SAYING OF SHRI MEHER BABA God-realization is not to be confused with intellectual conviction regarding God and creation, just as the head is not to be confused with the hair, nor the thing itself with its shadow.

♦

My Master's Love is The Greatest

BY M. R. DHAKEPHALKAR

Once Akbar, then Emperor of India, practically neck deep in water. was spending time with Birbal, one of "Now, Birbal, look at the mother's his gifted ministers, in the beautiful love: you are being defeated by your gardens on the banks of the Jamna. The own experience. Look, there, at the cost moonlight was spreading everywhere. of her own life she is going to save her Both had kept aside the heavy re- young one," said Akbar. sponsibility of a mighty Empire, their Birbal smiled as the squirrel was on hearts being light they joined in a the point of being drowned; bubbles of commonplace parlance. air floated on the surface; just beneath The Emperor asserted that there was was the young one. 'Mother love' had nothing to equal mother love, but the reached its climax. Half conscious, the minister could not agree to this without squirrel slipped her young beneath her his characteristic reservations. When self making the instinctive effort to rise challenged to disprove the royal state- above the water. The young one was ment, Birbal ordered one of the atten- drowned beneath her weight. At the dants to bring a squirrel with her young cost of the life of her own young one one from the zoo in the garden and put the mother squirrel saved herself. them on a fountain pillar. The water All nature was quiet—the fountain was then let in and it began rising all bubbled. Akbar, the mightiest of the around. mighty Emperors, looked at the whole As the water rose, the squirrel with scene and wondered. It was only her young one climbed up and up, Birbal's turn to break the silence: "Self finally reaching the top. The water still preservation is an instinct. Emperor; the rose. The squirrel caught her young one instinct proved to be stronger than and held it above her head, she was love." My mother; she was ideal.

MY MASTER'S LOVE IS THE GREATEST 77

I only wanted to worship my mother love equal to mother love, until I came from the day I knew her. I knew no in contact with Shri Meher Baba, my religion, I knew no God. We were poor, Guru, my Master. He revealed to me a we could not even get the necessities of still higher phase of love, love beyond life. My mother was the only soul run- this worldly Maya; call it love trans- ning the household of a large family; cendent, call it Love Divine. My moth- grinding, sweeping, cleaning, cooking, er's love expected a return. A very washing, stitching and managing with- strong tie indeed is mother's love, but out any help—without a moment's rest. binding. My Master's love is love for Day and night she worked and toiled. love's sake. It is impossible to describe Toiled during her whole life and toiled this love so far greater than mother out of it. She refused to be ill for our love. There are many who have served sake. She knew her illness would be my Master with obedience and sacri- our starvation. A career of fifty years fice; there are many who have left all she passed in her home, and never a their worldly affairs and are resigned to moment was given to despair. She bore him to fulfil the Path. I belong to none the cross for us. We lost our father. of the above order. This is the worst lot for a Hindu wo- Once the disciples of my Master man. My mother had an only wish, that were assembled in the main hall at she should die before my father. It was "Meherabad". They decided among not fulfilled. It was her greatest calam- themselves that each one should take an ity and yet that sorrow she pushed aside oath that he would serve Shri Baba in for us. My mother's sacrifice was an the real spirit of selfless service. A fire ideal sacrifice. Till the last, when her was brought. Some pieces of sandal- life was ebbing, she would encourage wood were supplied. All of them, one us. Such love is to be experienced and after another, took the oath. I knew I not to be expressed. was not strong enough to follow the I had the conviction that there is no oath. X. rose in the meeting and said, "Do you not take

78 MEHER BABA JOURNAL

Baba to be God-realized? Why are you When he receives me with his irresis- lagging behind for the oath?" I dared to tible smile, I forget the whole world. I say, "I do not take Baba to be God- forget myself and become conscious of realized." I spoke against my con- that selfless love, of that purest love of science. I told a lie. I took Baba for him for me without my having the everything. He is God-realized. He is personal love for him which I have for above everything. But in order not to my mother, and that is why I feel his go through with the oath, I spoke a lie, love to be infinitely greater. and still my Master loves me. I am Often I think to crush myself and end disobedient, and still my Master loves my life of all responsibility, but instan- me. I am a sinner and still he loves me. taneously do I find myself bathing in Is he not more than father and mother his love which restores me. At sight of when he loves all beings with love for him I forget myself. I run toward him love's sake without taking into consid- as the gopies and their cows at the eration their weaknesses. Once this sound of the lute of Lord Krishna. I am love is awakened? all worldly love— attracted toward my Master as iron is love for wife, love for children, love for attracted by the magnet. I am con- relations—becomes mere duty. quered by him to complete submission, To be near Shri Baba, to get from complete obedience, complete surren- him the slightest touch, is the highest der. I am as a drop going back to the reward one can obtain. It is Bliss. ocean and feeling the vastness of the ocean and its waves of Bliss.

♦

As I Saw It

BY PRINCESS NORINA MATCHABELLI

In 1938, Shri Meher Baba gave the were trained to memorize the text of following statement when interviewed their roles which they repeated, keeping about the newly organized institution of perfect sequence of the spoken senten- the so-called God-mad men at Rahuri: ces. They were directed like marion- "I am now undertaking the last stage of ettes and obeyed unconsciously as di- preparation. As the surgeon's knife cuts vine instruments. the matured cataract and restores sight, At a certain moment, one of these so, when the world is ripe, my blessing phantom-like creatures seemed to open shall restore the drooping spirit of the up within a wider space in feeling, world." when, suddenly breaking away from The establishment of the Mad Ash- the learned text, he released in loud ram at Rahuri, since 1937, has been words the urge of life for liberation. We shifted to "Meherabad" where the heard the cry of the soul in bondage in general activities of Shri Meher Baba the unconscious mind. The cry came have been reunited in separate small spontaneous from the inner source of settlements. life aware in deeper intuition. His On the twenty-fifth of September of words said: "I fall at your feet; I give this year, Shri Meher Baba organized a you my life—I die for you." Another theatrical performance of the God-mad mad man standing near, as his partner men in their Ashram in "Meherabad". in the play, was carried into the mo- The extraordinary spectacle of God- mentum of the exalted soul, and, with mad men was acted in perfect order on the imitative gesture of a child, but a regular stage with real theatrical using senseless words, automatically props and original costumes suited to followed the executive control within, the well-known Indian spiritual drama without resistance, exposing uncon- entitled "Gopichand". These mad men sciously his

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self-defence pleading for mercy. This erience; what does mind in expression wonder of deep reaction I shall in no in life and in spirit experience? Mind further way describe than in repeating impersonal and mind individual I react Shri Meher Baba's own words: "He saw in man conscious or unconscious. I am me as the Light in the darkness of his the extra order in mind ... give in, bring existence. In mind, in Being he was in, do, act, react. Mind as pure intuition alight. He was sure of my Oneness in is a work individual in man. Man reacts him. He saw my Being in him in full- in himself as individual to the operation ness." in mind. That is to say, man gives his All this was unfathomable and al- life in expansion within new conscious most impossible to realize. I felt as one order as 'I' in intuition. I do the indi- dreaming. I was as though looking visible reaction in reaction. It is the through a nightmare of life unreal, impulse of life impersonal in mind confused, false, and see the divine mind personal ... The expiation in mind of react in its finite existence in ignorance. man is individual, impersonal, impure, I saw Shri Meher Baba's universal mind pure, good, bad, in extra show in One, evolve through the subjective work in as life in free order in existence. It is mind in expiation, the objective state of the state of mind indivisible in the mind in spirit existence. Shri Meher finite mind. It is 'two in one' the Baba is the divine constructive reaction triangle order as fact, that one is and in mind finite that results universally. has to bring in and out, in order to live The Christ show in life in Being is pure in and out, the secular order in expan- self use of life and it is real, pure work; sion in conscious order in I." it is one all work in Existence. The divine mind has descended into The Master Himself made the fol- its own finite order in human existence lowing statement as explanation of the to speed the happy ending through the subtle order of His external work: reactive show in every degree in con- "What does my work in mind exper- scious life in mind. May the external ience; what does the Truth in mind ex- effect be war or

AS I SAW IT 81

peace, both ends will bring to fulfil- Divine Executor. They have given an ment the supreme conclusion. The real example which will remain a lesson to and only worthy result of it all is to all. Their selfless love performed a true realize within the state of life conscious miracle. Shri Meher Baba made it of the yet dormant Divine Existence. possible that these God-mad men be- The selfless crew of individuals became instrumental for His divine plan; longing to the old stock of the mandali and those 'good helpers' who served to who, for over twenty years, have served bring to realization the external exper- unafraid and are staunch in the hard iment He has transformed throughout game of discipleship to the Perfect the many years of selfless dedication of Master, have given an extraordinary their lives to Him, to become perfect demonstration of selfless service of agents of His directing will. unflinching endeavour and patience to Shri Meher Baba's Will is Divine put through the difficult scheme of the Love that can resurrect.

♦

Gather Us In

BY GEORGE MATHESON

Gather us in Thy Love that fillest all! Gather our rival faiths within Thy fold! Rend each man's temple veil and bid it fall, That we may know that Thou hast been of old. Gather us in. Gather us in; we worship only Thee; In varied names we stretch a common hand. In diverse forms a common soul we see; In many ships we seek one spirit land, Gather us in. Each sees one colour of Thy rainbow light, Each looks upon one tint and calls it heaven; Thou art the fulness of our partial sight; We are not perfect till we find the seven. Gather us in. Thine is the mystic life great India craves, Thine is the Parsee's sin-destroying beam; Thine is the Buddhist's rest from tossing waves, Thine is the empire of vast China's dream. Gather us in. Thine is Roman's strength without its pride, Thine is the Greek's glad world without its graves; Thine is Juda's law with law beside The truth that censures and the grace that saves. Gather us in. Some seek a Father in the heavens above, Some seek a human image to adore; Some crave a spirit vast as life and love, Within Thy mansions we have all and more. Gather us in.

♦

Question Baba Answers

SERIES BY DR. ABDUL GHANI MUNSIFF

Question higher planes. Therein it is a different Can some idea be had of what sound eye that sees, a different ear that hears, is like from higher planes? Does it in and a different nose that smells. You any way differ in intensity or frequency know already that there are inner of vibration from the sound of the senses, a counterpart of the external physical plane? senses in man, and it is the former that Answer experiences the higher planes. This is rather difficult to explain and Avoiding the mistake of likening the still more difficult to understand, as it sound of the higher planes as some- relates to subjective experience. How- thing differing in intensity and fre- ever, know this that sound obtains quency of vibrations to the sound of the throughout all the seven planes differ- physical plane, know it for a certainty ing in its expression of feeling and that there is actually what may be bliss. cal1ed 'sound' in the first three planes. The sound, sight or smell of the The form, beauty, music and bliss of higher planes can, with no stretch of this sound is beyond description. The imagination, be likened to what we are nad or celestial music (sound) is used to on the physical plane. It is peculiar to the first plane and can be something altogether different in experienced or induced by the mantric nature, quality and expression, but, all force. It is on account of this that even the same, for the sake of description an unintelligent repetition or reading of and analogy, we can do no better than scriptures is encouraged and advocated. use the familiar terms, viz., sound, sight As stated above, although there is and smell. Our physical organs of sound in all the seven planes, it is smell hearing, seeing and smelling are useless that is peculiar to the second and third for experiencing and enjoying the planes; and sight belongs to the fifth and sixth planes. In the

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fourth plane the bliss of sound, smell ences peculiar to those planes. For and sight are all subdued and repressed. instance, contacting the first plane The fourth plane connotes the darkest (sound) engenders inspiration; the night of the spiritual journey wherein second and third planes (smell) begets even Jesus could not but cry out: "My intuition; the fifth and sixth (sight) God, my God, why hast Thou forsaken gives illumination. The experience of me?" It is for this reason the wayfarer the fifth and sixth, the Sufis term as traversing the Path all alone, unaided 'maarefat' (gnosis). The seventh plane by a Master, finding himself benighted stands for Revelation and this, ac- and forlorn in the fourth plane, is very cording to Sufis, is Haqiqat (Reality). strongly tempted to make wrong use of his psychic powers of the three lower Question planes, culminating in the fourth as Will the material science, in the near 'siddhis' (kashf-o-karmat). And what a or remote future, be able to probe into fall this means! It means once again subtle and higher planes? At the present going through the chain of evolution rate of scientific progress it ought to be right from the beginning—the stone possible, if there be continuity or point state. of fusion from the material to the The seventh plane stands unique. subtle. The sound, sight and smell here is Answer divine in essence and has no com- You are going into deeper waters. parison to that emanating from the Now listen carefully. The soul, essen- lower planes. In this plane one does not tially divine, infinite in existence, hear, smell or see, but becomes sound, knowledge and bliss is, all by itself, the smell and sight simultaneously and is only Reality. Everything else exists divinely conscious about it. only in imagination. The famous and The different religious practices and oft repeated parable of the snake and the yogas, after establishing contact rope will elucidate the point. The soul, with the higher planes, induce experi- somehow, imagined the rope to be the snake. This

QUESTION BABA ANSWERS 85

phase engendered fear which, to stretch is obviously and distinctly apart from the simile further, we may call mind; cloth and thread. The making of cloth the mind extended itself to grasp it and coat from thread is easy and (snake); this is energy, and actually possible, but the return of the coat and grappling it means body. Thus we see cloth to the state of the original thread mind, energy, body, although all three means the destruction and annihilation have no existence except in imagin- of the form and expression of both. ation, but in relation to each other they Similarly the emanation of energy and are altogether distinct, separate and matter from mind is automatic and independent. Although mind emanates natural, but the return of matter and energy and energy in essence is mind, energy to mind is almost impossible. nevertheless in expression and form This return business is the beginning of both are distinct and apart. Similarly, spirituality. body is the outcome of energy, and, You must have felt by now your though identical in essence, the question answered by realizing how function and formation is radically impossible it is for science to probe the different and independent. To illustrate subtle and higher planes. Science is, as the point let us take thread to be mind, yet, a very long way off, it has up to and cloth made thereof to represent now only touched the fringe of matter. energy, and clothing to signify body. It may, at the most, touch the extreme The cloth here is of thread, but, in limits of matter, but that will take ages. utility and form, is altogether different And who can, till then, vouchsafe for from thread; the clothing, say a coat, is the integrity of this—the present civili- from thread, but in form and expression zation?

♦

Existence

By F. B. WORKINGBOXWALLA

It is as inconstant as the mind. happiness, on the whole, it strikes one Though limited, it is limitless, in that it that this phenomenon, this ephemera of is without beginning and without end. a universe, is a big hotchpotch! Were it It is limited in the sense that mind is not for that, were it not for its ever- limited. That which is impermanent and changing aspect, the creation would subject to change is limited; and mind, have been very, very monotonous in- with its limitless thoughts, has but a deed! And where would then have been limited vision. Its infinity of thoughts the Lord's leela, His play? It is because may make it fly from one thing to of this duality, this multiplicity into another, but it cannot make it under- infinity that, though fickle, the exis- stand the reality of existence. Intellect tence is said to be without beginning or is but a tiny, evolved particle of the end. This does not imply that it is mind, and if, with its discoveries and everlasting. Everlasting is only the truth destructiveness, it claims to be the pervading this existence. solvent of anything and everything, it is It is wonder whether it was with any sorely mistaken. It has, of course, its definite, settled purpose that the own part to play in the scheme of creation began—whether it began or things, which it does with more of mess cropped up like mushrooms in wet and less of logic. But that is beside the days! It needs no stretching of the point. imagination to understand that this To a mind regularly given to trying unintelligible "something" (or nothing?) to understand it, the existence looks to itself denotes that it must be the be a funny thing. Tragedies and come- outcome of nothing in particular. But dies are intermingled, and, though in then we have the Biblical version to the fact, misery and suffering outweigh effect that God took seven days to bring crea-

EXISTENCE 87

tion into being, which means that He tendency to be noticed in nature is the the Almighty first played the Architect maintaining of its equilibrium. If earth- (but He does not appear to be a very quakes take place, floods over-run vast able Architect!), and took a period of expanse of land, pestilence and disease time to shape and mould this stupen- take their toll, wars spread death and dous enormity which, nevertheless, is a desolation, it is because of nature purg- mere atom in the indeterminable, invis- ing itself of some chronic disorders in ible planetary systems! But perhaps the it. May be, it is God asserting Himself! Old Testament is allegorical in its With all that, to put it in simple par- interpretation. lance, this existence is an indescribably Anyway, it is a good mental exercise grand mix-up with all the inherent to weigh the pros and cons. True, there changeability on an indefinite scale. At is regularity in nature; for we have the this deduction, the mind is at a stand- seasons, the ebb and flow, night and still; nevertheless, since existence is day. But the rains are irregular; they are there, it is inclined to the belief that heaviest in one and scarce in another beneath this apparent inconsistency, place. They come down anywhere, any there is One Ultimate Purpose, and that time in the year, with or without their is, preparation for a Better Life! accustomed fury; the flux and reflux However it be, the fact remains that are never to time; the sun is never seen we are too much engrossed in and rising only in one direction all the year enamoured of our false surroundings. round, and its rising and setting vary; That is funny in itself; but funniest of the proverbially inconstant moon of all is that mind, which constantly Shakespeare does not seem to have hankers after change, detests and fears mended its ways! All this goes to show most one change—leaving this medley that both regularity and irregularity of existence! If at all the mind is cons- exist in nature. But the one marked tant, faithful to one idea, it is to the idea of Life! Or Life unto Death!

♦

Shri Meher Bada and Healing*

BY COUNTESS NADINE TOLSTOY

For most of Shri Meher Baba's work. In this process of liberation from followers who never before had the the ego the openness and surrender of experience of work in conditions of this the disciple become a real achievement kind in the Free Hospital for the poor, on his part and lead to immediate this test was offering most suitable spiritual benefit. opportunity for ego elimination. First "Hide nothing from me." disguised under the responsibilities "Bring me all your weaknesses, give given to workers, soon the inner signi- them all to me, only give. I will make ficance, the real spiritual performance you free, unbound and happy." of the roles was revealed. It soon Always unceasingly vigilant, watch- unfolded into a real climax when the ing, knowing everything what is going egos began to express themselves and on within us, knowing our thoughts, assert their ways and peculiarities. subconscious inclinations and feelings Then the real surgical 'operation' of the Baba knows all our difficulties and egos by the sacred loving hands of the inner conflicts. Subtly He guides us out greatest 'surgeon' in the world, Shri of inner turmoil into serenity and Meher Baba, revealed indeed to all the greater harmony of being, out of resis- true spiritual significance of the exper- tance of the ego into completeness of ience. The real cure is obvious and surrender, He gradually breaks up all really enjoyed after the painful moment the former complexes of the mind; was well-faced and accepted. This having undone them one by one, He acceptance and obedient response in subtly utilizes and redirects the released following the inner and outer orders of energies into new channels. Adjusted the Master is the sign of readiness and and again readjusted, one is infinitely real co-operation with His spiritual helped in experiencing an ever renewed

______* Continued from December 1938 issue.

SHRI MEHER BABA AND HEALING 89

higher state of spiritual well being. one and the same end has to be ac- The Master—the Infinite Creative complished through successions of Source—creates conditions of real lives by each human being on earth: the strength and balance, operating deep rich and the poor, the sick and the so- and sure in full knowledge of all called healthy, the fortunate and the processes, on all planes and forms of miserable are equal before this imma- creation. nent law of God to man. But as said before, the openness and Shri Meher Baba has made clear the the ease of response on the side of the main points concerning man's make-up follower are the necessary conditions and its corresponding planes of being. and advantages for the disciple on the He has given a definite understanding Path. The greater the love and sur- of the goal of life and the individual render, the deeper are the effects of the problem of each human being. Master's blessings on us. The deeper The over-estimation of physical, the resistance of the inner unconscious material and mental values and being, the stronger the holding back of comforts, so connected with the ego, the ego-defence eager to follow its old leads to great misinterpretation of real instinctive tracts, reactions and claims spirituality. The pure spiritual tradition —the less the spiritual benefit of the warns against the abuse and misuse of unique opportunity which could be spiritual force, its commands not to be fully utilized for spiritual advancement. used for any selfish purposes or physi- And it is Divine Love of the Master cal and psychic cravings or phenomena. which alone can win the devotion and In his writings, Shri Meher Baba has surrender of the devotees, so indispen- given points in regard to miracles of sable in the elimination of the ego. physical healing: true Spiritual Masters Love alone can provide the alert never perform them for idle curiosity plasticity and spontaneous response to and selfish purposes; even lesser the Master's inner orders. teachers can do them and they are not One and the same task and purpose, the sign of real spirituality.

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In the time of manifestation of the shrinks to its little world incapable of Avatar and of the Masters in the world, great expansions and joys of the they sometimes perform the miracles awakened pure experience of 1ove. So for spiritual reasons. men live as gloomy shadows, as Only spiritual healing is real healing. distorted false images of primal per- Only spiritual awakening helps to fection. overcome all human ailments whatever The real service of a true Master they may be. The problem of healing consists in giving to humanity the new lies beyond and above the physical impulse of spiritual growth. Knowing plane with its psychic shadow and the path of life He helps to speed the entanglements of the mind. Imperfect process of involution of consciousness as they are, men live an imperfect which is a conscious return to the existence. The unexpressed and unful- primal source of the higher Self. There filled state of being is bound to lack the alone permanent happiness and union experience of fullness of being and its are found. In Baba we have the true true happiness. The crystallization Knower, the Supreme Compassionate within the limits of the personal ego Authority of the age. His Love and gives no room for expansion. The Wisdom give best; for they give real incomplete man lives an incomplete everlasting cure to men. He came to set life. Out of balance and proportion, them free from the traps of egoism, men suffer restlessness, inner discord from the cause of all suffering and and misery; the ignorant misuse of trouble. energies creates ruptures in unity of Elimination of the ego through Love, being, throwing one out of balance in is the goal and method of Shri Meher mental agony, physical pain or psychic Baba's guidance for reaching into the entanglements and abnormalities. roots of Being. The heart of man degenerated and "Love is the remedy," says Baba. tarried in the unhappy, selfish existence His grace gives an everlasting relief from ignorance

SHRI MEHER BABA AND HEALING 91

with all its disastrous consequences. words of the Master: His Grace will lead those who "seek "Serve Him who serves the whole and need" to spiritual Realization and universe; obey Him who commands the Truth. whole creation; love Him who is Love We shall remember the inspiring itself; follow Him in every walk of life."

♦

THE SAYING OF SHRI MEHER BABA

It is one and the same Universal Being, God, who plays the different roles of stone, metal, vegetable, dumb animal, and human being, and through the existence of each of these, experiences His own gross and subtle manifestations. It is the same indivisible Being who, through the existence of a realised or spiritually perfect person, experiences His own Real State which is beyond the gross and subtle planes.

♦

Notes from my Diary

F. H. Dadachanji

TOUR IN INDIA ments and activities, particularly with Since the 8th of December 1938, such a cosmopolitan party—complicat- Shri Meher Baba has been on tour in ed situations in strange surroundings, India with his Eastern and Western sudden changes, quick moves, etc.— disciples, and when I am writing this, are seen from the description given we are in the Central Provinces of India below. at Jubbulpore. General routine—As the ladies The object of this special tour, as of observing seclusion have to be beyond all other movements and activities of the limits of sight and sound of man, the Master, is purely spiritual. Incident- certain special disciplinary rules have ally, however, it is meant to give his to be observed for the strict enforce- closer group a glimpse of India prin- ment of the rigid discipline that has to cipally of its spiritual and religious be continued. Hence talks in silent aspects, and generally of its myth- whispers. ological, cultural, and historical side. A big bus is specially ordered and The party accompanying is a cos- designed to suit the requirements of the mopolitan group of about 30, both party, with blue curtains and special Eastern and Western disciples—men partition at the back of the driver's seat and women—including those observing forming a closed compartment for the strict seclusion and discipline. ladies in seclusion; such is to be con- The itinerary of the tour is unknown tinued even under adverse conditions to any member of the party, except a during travels. slight indication of the direction to- The responsible charge of driving the wards the South of India. Hence a bus all the way is entrusted by the blank page for all! Master in the capable hands of an Characteristics—The usual peculiar- American lady disciple, who has been ities typical of all the Master's move- driving her own car for years,

NOTES FROM MY DIARY 93

and has also driven Red Cross ambu- The splendid bungalows situated at lances in New York during the world Shadnagar, about 25 miles from Hyder- war. To keep the car in perfect running abad and belonging to Maharaja Sir order and also to help loading and un- Kishan Prasad, the Ex-Prime Minister loading of the personal baggage of the of the State, are readily offered through party on top, two mechanical experts, the courtesy of the ever-hospitable specially chosen from the men dis- Maharaja for the Master and his party. ciples, travel with the party, on the Auspicious beginning, indeed! front seat. A telegram requesting Baba to post- Preliminary preparations were made pone the date of starting from Meher- a month ahead. Hyderabad (Deccan) abad just for a day or two to enable us was to be the first long stop and stay to arrange a suitable place for the for about a month. Seeing different party's stay in Hyderabad is replied sites there and making certain obser- with an emphatic "No", and a confir- vations for the establishment of the pro- mation of the first order and arrange- posed Spiritual Centre were disclosed ment to be literally followed with as the chief reason, besides other im- regard to the dates of departure from portant inner work of the Master. To Meherabad and arrival at Hyderabad. make preliminary arrangements for the Only a day previous to starting from big party's stay there, I had to go to Meherabad, the telegram containing the Hyderabad thrice in a month. The prin- contrarious news 'Shadnagar infested cipal party who could be said to be with plague' is shown to the group. But chiefly responsible to bring the Master plague or no plague, Baba decided to to Hyderabad, preferred, for obvious go to Shadnagar. His loving group is reasons of his own, to be in the back ever prepared to follow the Master. ground, although indirectly helping a On the night of the 7th, the two boys great deal in making arrangements for accompanying the party, get busy the Master's party during their stay in loading and fixing the party's bag- Hyderabad. gage—more than 50 packages on the

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top of the bus. They had their breath ber in advance of the party. The first out when they finished it after three news I hear on arrival is totally disap- hours. pointing. The grievous news of the very DEPARTURE FROM serious illness of both the heads of the MEHERABAD dear family, through whose principal Precisely on the day and hour fixed, initiation and instrumentality all the at 9 a. m. of the 8th of December, Baba arrangements in Hyderabad were made, leaves Meherabad with party on tour. was first a sad note in the flute. Then The big bus, with its extra-heavy came the disheartening news, the burden of the party's baggage packed "plague" epidemic at Shadnagar, for the and tied on the top, presented a sight of first time in the history of the village, I a huge unwieldy monster moving along was told. Several cases occurred which the road. All who saw it were scared scared the populace, and the place was and were sceptical about its safe arrival practically deserted. Maya again active, at Hyderabad. "It would certainly be a working with a vengeance to obstruct miracle if this bus reached safe at the Master's plans. Hyderabad," some who knew about But we had the most capable and motor transport were heard to remark! enthusiastic group of sincere workers, But safely it did arrive. deputed for us by the principal party The party arrive at Sholapur at dusk, referred to above, to make all arrange- and make a halt at the Dak Bungalow ments for the Master's party during for the night. To avoid the difficulty of their stay in Hyderabad. Their hearty unloading and reloading the beddings cooperation and advice could not be too on top, everyone of the group willingly highly commended. They suggested offers to lie on whatever they find for another ideally suited spot for our the night—sofas, chairs, tables and party, with a spiritual background and whatever is available. history, at Maula Ali, about 6 miles Maya again! I come to Hyderabad away from Hyderabad. Here again the on my third visit on the 3rd of Decem- property of Maharaja Sir Kishan Prasad

NOTES FROM MY DIARY 95

was available, and could be easily ar- With a gentleman from Hyderabad, I ranged and placed at the party's dis- go about 7 miles ahead to meet Baba posal. But water difficulty presented a and party. At 6 in the evening, we see a problem, very difficult to manage! huge mountain on wheels moving Meanwhile things looked very com- towards us. It presented an uncanny plicated in Hyderabad. Those dear en- sight indeed. In soft whispers, I speak thusiastic friends who whole-heartedly to Baba of the arrangements made. worked to make the Master and party When given the choice between the happy during the stay here, couldn't, out Maula Ali residence and the Gosha of courtesy, tolerate the idea of taking Quarters of the Lingampalli Gardens, them to a place infested with an epi- Baba, for his own reasons, prefers the demic, in spite of the Master's telegram latter. With our car in front, we escort to be unconcerned about it, nor was the the bus to the Garden where we arrive Maula Ali residence found quite suit- at 7-30. able with its water difficulty. They After two days of continuous travel sincerely wished and worked to find a the party now enter these Gosha really suitable place for the party to Quarters, with open compound, plenty live. Having rejected the two ideally of space and two suites of rooms on its suited places for reasons explained, it two flanks, absolutely vacant with was difficult to find one to suit our nothing to lie on. Not a very welcome special requirements, immediately. and inviting place! But the dear souls Two days of hard work brought no- smilingly and cheerfully accepted what thing. There was only one day more left was offered. Enlivened by the Master's before the party arrived on the 9th. At humour, everyone, though tired, be- the eleventh hour, after strenuous came alive and gay, and the long- efforts all around, the ancient Gosha deserted spot is animated with activities (Purda ladies) quarters of the Ligam- all around—unpacking, unloading, pally Gardens are reserved temporarily shifting and arranging bedding rolls for for immediate occupation of the party the night's stay and rest here. on arrival.

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Next day, Baba is taken round the told, kept for the brother of H.E.H. the city and shown different places. One of Nizam. the good co-workers, a responsible An immediate shift is ordered. A officer of the State, spontaneously gang of workers immediately start offers his own new bungalows just arranging things before occupation of constructed and being given the last the premises, the same night. The finishing touches, for the dear Master enthusiastic group of friends feel very and his party. These were very splendid happy at finding a comfortable lodging indeed and could easily have accom- for the August Visitor and his party. modated all, but being situated in a Like Aladdin's lamp working won- locality surrounded with other build- ders, the entire scene is transformed, ings close by, were found unsuitable. and the group find themselves, at the But the gentleman didn't leave things at end of the day, ushered into a magni- that. In the Master's presence nothing ficent palace, with soft beds to lie on could dissuade one from further efforts. and everything around that a life of He had others in mind, but while driv- ease and comfort could desire. This ing in a certain direction, an idea was undreamt of and too good for a suddenly flashes in his mind, and he party like ours used to live a life of orders the car to be driven to a distant simplicity, and satisfied with the bare locality known as Begampet, where the necessities of life. But contrasts are at elite and nobles live. Baba's car, times essential and beneficial, and the running behind the one in front, is Master of Wisdom deliberately offers suddenly ordered to stop in front of the and arranges these to give his disciples gates of a palatial residence opposite an idea and experience of the dual and the Jagirdar College, and it is the first ever-changing aspects of life; to train of the two to enter the compound. This them to take all these changes and is taken as a good omen, and it proves conditions alike, always accepting and to be true. The Master is shown around, welcoming willingly whatever is of- and he approves. It is a palace, we are fered by the Divine Will—be

NOTES FROM MY DIARY 97

it a rich morsel, be it a crumb. own realms. During this stay, the Master wishes Everyone was told of the Master's to spare the group from the usual intention of establishing a Spiritual household duties of an established life. Centre here, if conditions were found A very dear lady from amongst the favourable and inviting, due to the friends of Hyderabad offers, of her own high1y spiritual atmosphere prevailing accord, as a sign of spontaneous service in this environment. And it was no to arrange for cooking for the whole surprise to them, when one day they party, in her own house and under her heard that Baba's plan had greatly own personal supervision: a loving of- interested the party of friends here who fer lovingly accepted. took up the idea wholeheartedly and The first four days, the group is offered to do their best to bring it to shewn around Hyderabad, particular fruition, with the Master's blessings and spots chosen by the Master. He does his inner help. Some very interesting own inner work, while the group has an discussions were carried on for hours opportunity to have a glimpse of the from the practical side of this ideal various aspects of life. They just touch project. Some suitable spots also were these on the fringe for the time being, suggested, and one was shewn to the forgetting all their material or mayawik Master, about 11 miles from Hydera- interests, except where they have bad—between two lakes—with spiri- something in common with the spiritual tual atmosphere that the Master liked, aspect of life or connected with the and approved. Master's work which they observe, A Western disciple of the Master—a through an intuitive insight that reveals well-known gardening architect of much more than the physical organs of Switzerland—who was there with the sight. Master's party, drew a rough plan of the While they were thus shewn dif- proposed Centre from the points given ferent sites during their rounds in the by the Master. Not only was the city, there was something, they felt, the spiritual nucleus forming the central Master was working, silently in his idea of the unique

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scheme taken in with enthusiasm, but ments at this stage, he declared that he the ingenious external arrangements in had to leave Hyderabad immediately detail to suit the different working de- for reasons of his work. If it was a partments intended for the spiritual shock for Baba's own party, to make unfoldment and different planes of con- hurried preparations for a sudden move, sciousness were so vast and at the same how intense would be its impetus on time practical that would amaze all. No others who were quite new to Baba's wonder, therefore, that it should im- ways of working. They were all the press all concerned deeply, and they time looking forward for a series of offered of themselves to cooperate in similar pleasant visits and interesting the fulfilment of this great plan, for the talks with Baba for whom they had all benefit of mankind in general, and taken a liking, and were also expecting spiritual aspirants in particular. to bring and introduce some friends and Thus, through this play of cause and other celebrities of the State and City, effect, staged on a complicated who would be particularly interested in checker-board of a variety of changes the scheme, and who, in accordance and conditions, Baba seems stirring with the custom prevailing in the State, some internal effect and force; and the were expecting the honour of a return plan of his universal Spiritual Centre visit by Baba. This sudden news of his seems to be the main spring of all. That abrupt decision to leave was like a is why these men of great executive strong blow that literally stunned all! ability and prominence in the State are In response to their repeated requests enthusiastic to further this plan with the to postpone leaving even for a day or best of their co-operation. two, just to meet some selected few Suddenly, in the midst of these very who would be interested in the great interesting discussions of the big scheme and would be a great help, scheme, Baba gave all a surprise shock. Baba lovingly remarked that he was Leaving all discussions and develop- going to Nagpur and Jubbulpore in connection with the work of the same

NOTES FROM MY DIARY 99

scheme, and that he will meet all on pare for another big run during the day. return, when called, after the important Baba again issued frequent orders for practical details of the plan have been faster speed, for definite reasons, so worked out by those who had so that the party arrives at Nagpur at 7 lovingly and enthusiastically under- same evening, making about 300 miles taken to do it. during the day, a very high average for Early morning of the 17th December, a heavily-laden bus. the party leaves the palatial residence That was the birthday of G., the wife that had been so full of life and anima- of our host in Nagpur. The sweet will tion, but for a week! Baba instructs the of Baba had it so well-planned that driver, for specific reasons, to speed up even this small human incident was although it seemed risky for the huge lovingly taken care of, and her birthday bus with its extra-heavy load on the was celebrated in her own home with rough roads which were new to her as a her dear husband, who is also a devoted foreigner and would not warrant speed. disciple of Baba. The Master's order had, however, to be In Nagpur, Baba has a very busy half obeyed. Running faster all the way, day accepting a few visitors for they arrive at Nander same evening at 6 darshana and for talks about his work p. m. just in time for Baba to spot a there. Baba also visits a dear disciple particular person in the busy thorough- who has been ill in hospital for some fare where he ordered the bus to run months longing for a personal meeting. faster. A night halt is taken at the It is at times in response to calls of love Nander Dak bungalow, every one from dear loving souls struggling in- trying again to make the most of wardly for the Master's darshana that whatever could be found to lie on and he goes to meet them, even diverting rest during the night, without their routes. There is another devotee of the beddings or even rugs, as the baggage Master—an advanced soul—lying in tied on the top was left untouched. the same hospital and eager to see him Rising early next morning, all pre- and have his darshana, but

100 MEHER BABA JOURNAL

for reasons of his own, Baba does not for Jubbulpore where they arrive the go with him, and leaves Nagpur at noon same evening.

♦

Poem

BY " MUNSIFF "

Beauty transcendent makes unmakes, And death comes in for blame; To lovers neglected, Beloved's plea Is modesty and shame.

Lo, the irony ! To my pulpy earth After giving name and form, Beloved Divine entrenched behind, Makes me brave the storm.

♦

MEHER BABA JOURNAL A MONTHLY PUBLICATION Elizabeth O. Patterson, managing Editor and Publisher for the "Meher Editorial Committee" "Meherabad", Ahmednagar, India

MEHER EDITORIAL COMMITTEE C. V. Sampath Aiyangar, (Late of Madras Judicial Service) Dr. Abdul Ghani Munsiff, Princess Norina Matchabelli, Adi K. Irani, Elizabeth C. Patterson, Estelle Gayley, F. H. Dadachanji, Abdul Kareem Abdulla.

Contributions of manuscripts will be welcomed, and it is requested that they should be typed. No manuscript will be returned unless accompanied by a self-addressed stamped envelope. All communications regarding same should be addressed to: Princess Norina Matchabelli, Literary Manager, Meher Baba Journal, "Meherabad ", Ahmednagar, India. Enquiries concerning subscriptions and notice of change of address should be addressed to: Estelle Gayley, Secretary, Meher Baba Journal, "Meherabad". Ahmednagar, India. Postal Money Orders and cheques should be made payable to: Elizabeth C. Patterson, Treasurer, Meher Baba Journal, "Meherabad", Ahmednagar, India.

SUBSCRIPTION RATES Twelve months subscription, India rupees 3; England sh. 8; U. S. A. $ 2. (including postage). Single copies 6 annas, or 1 shilling, or 25 cents.

Printer—R B Hiray, Mohan Printers, Near Cotton Market. Ahmednagar.

MEHER BABA JOURNAL Vol. 1 March 1939 No. 3 NOTE Meher Baba Journal was originally printed in India 1938-42. In these early days Indian printers and typesetters were not always at home with the English language. Naturally enough, certain mistakes in language did find their way into the original publication but, considering circumstances, these mistakes were minor and remarkably few in number. The following list of corrections is a current addition to what is otherwise original text.

ERRATA page column para line original text corrections contents 2 26 Machabelli Matchabelli contents 2 32 Dadachandji Dadachanji 3 3 1-2 begin- begin-ing 6 2 16 on in 7 2 17 consumate consummate 8 2 14 consumate consummate 27 1 2 1 catholic Catholic 27 2 4 6 whithin within 29 1 1 5 quartrain quatrain 37 1 2 4 ecstacy ecstasy 37 2 2 8 ecstacy ecstasy 39 footnote 2 Oversoul. Oversoul.” 40 1 2 2 ecstacy ecstasy 45 2 2 10 annuling annulling 54 2 2 heading Pecunary Pecuniary 56 2 3 4 trancedently transcendently 57 1 2 4 themselve themselves 62 1 3 8 phenomena phenomenon 68 1 1 8 "(Qum-be-Iznillah)" ("Qum-be-Iznillah") 73 2 1 27 continuos continuous 77 2 1 9 far for 79 1 1 3 organzied organized 85 2 2 5 upto up to 86 2 1 3 hotch-potch hotchpotch 95 1 2 8 inspite in spite 96 1 1 24 palacial palatial 96 2 3 1 Aladin Aladdin 98 1 2 11 bestof best of 99 1 2 2 palacial palatial