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MEHER BABA JOURNAL Volume 2, No.12 October 1940

A monthly Publication of The "Meher Editorial Committee

An Avatar Meher Baba Trust eBook April 2016

All words of Meher Baba copyright © 2016 Avatar Meher Baba Perpetual Public Charitable Trust, Ahmednagar, India

Source and Short publication history: the Meher Baba Journal, a monthly magazine, was published from 1938 to 1942. This eBook reproduces the original edition of the Meher Baba Journal published by the "Meher Editorial Committee" (Meherabad, Ahmednagar, India).

Contents

MEHER BABA ON THE NATURE OF THE EGO AND ITS TERMINATION (III) 701

INDIVIDUALITY AND VALUE (VI & VII) Dr. C. D. Deshmukh, M. A., Ph. D. (London) 709 MYSTICAL LIFE Princess Norina Matchabelli 721 SELF-REALIZATION C. V. Sampath Aiyangar 725 WONDERS IN NUMBERS Will Backett (London) 731 MY BELOVED MEHER BABA A. S. Hussain (Nagpur student) 740 SOME MASTERLY DIGS AT HUMAN EGO Dr. Abdul Ghani Munsiff 744 REAL WORSHIP AS I UNDERSTAND V. T. Lakshmi, M.A., L.T. 748 ADORATION TO BABA (Poem) Josephine Esther Ross 750 THOSE WHO FOLLOW THE MASTER (Elizabeth Chapin Patterson) 751 HYPNOTISM VERSUS SPIRITUAL INFLUENCE Adi K. Irani 754 WHEN THE HEART SPEAKS F. H. Dadachanji 757 NOTES FROM MY DIARY F. H. Dadachanji 761 ______

Copyright © 1973 Adi K. Irani, King’s Road, Ahmednagar (M. S.), India Permission to reprint all articles by Elizabeth C. Patterson and Princess Norina Matchabelli given by Elizabeth C. Patterson, P. O. Box 487, Myrtle Beach, S. C. 29577. No portions of the material appearing herein may be reproduced in any Form whatsoever without prior written consent from the copyright holder, Adi. K. Irani, King’s Road, Ahmednagar (M. S.), India Printed in the United States of America by Sheriar Press, Inc., Crescent Beach, South Carolina.

“ I have not come to teach but to awaken ” —SHRI MEHER BABA

MEHER BABA JOURNAL

VOL. 2 OCTOBER 1940 NO. 12

Meher Baba on The Nature of the Ego and Its Termination Part III THE FORMS OF THE EGO AND THEIR DISSOLUTION

THE Ego subsists upon mundane possessions like power, fame, wealth, ability, attainments and accomplishments. It creates and recognises the 'thine' in order to feel what is The Ego Lives distinctively 'mine'. However, through the Idea of in spite of all the worldly things 'Mine' which it claims as 'mine', it is, all the time, feeling empty and incomplete; and to make up for this deep restlessness in its own being, it seeks to fortify itself through further acquisitions. It brings all the array of its varied possessions into relief by comparison with others who might be inferiors in any one of the items stamped as 'mine' and it often uses its possessions for wanton and uncalled for self- display even at the cost of others. The Ego is dissatisfied in spite of its mundane possessions. But instead of cultivating detachment for its vain posses- sions, it seeks to derive satisfaction by feeling more intensely such possessions as it has; and in order to feel them more intensely it seeks to review them in 702 MEHER BABA JOURNAL contradistinction with the possessions of others. The Ego as an affirmation of separateness lives through the idea of 'mine'. The Ego wants to feel separate and unique and it seeks self-expression either in the role of some one who is decidedly better than others or in the role of some one who is decidedly The Forms of the inferior to them. As long as there Ego is Ego, there is an implicit background of duality; and as long as there is the background of duality, the mental operations of comparison and contrast with the other cannot be effectively stilled for ever. Therefore, even in the rare cases where a person seems to feel a sense of equality with another, this feeling is not securely established and marks a point of transition between the two attitudes of the Ego, rather than a permanent freedom from the distinction between the ' I ' and the 'You'. This pseudo-sense of equality, where it exists, might be made articulate in the formula 'I am not in any way inferior or superior to the other', which will at once be seen to be a negative The Idea of Equal- assertion of the Ego. The ity balance between the ' I ' and the 'you' is being constantly disturbed by the predominance of superiority complex or by the predominance of the inferiority complex: and the idea of equality arises to restore this lost balance. The negative assertion of the Ego in the form of equality is, however, utterly different from the sense of unity, which is characteristic of the life of spiritual freedom; and although the sense of equality is made the basis of many social and political ideals the real conditions of rich co-operative life are fulfilled only where the bare idea of equality is replaced by the realization of the unity of all life. The feeling of superiority and the feeling of inferiority are so to say reactions to each other and the artificially induced feeling of equality might be looked upon as a reaction to both; Two Complexes and in all these three modes, the Ego succeeds in asserting its separateness from others. The superiority complex and the inferiority complex THE NATURE OF THE EGO AND ITS TERMINATION 703 remain, for the most part, disconnected with each other and they both seek separate and alternate expression through suitable objects, as when a person dominates over those whom he regards as his inferiors and submits to those whom be looks upon as his superiors. But such alternative expression through contrast of behaviour only accentuates these opposite complexes instead of leading to their dissolution. The superiority complex is stirred when a person meets one, who is, in some way, remarkably inferior to him in respect of mundane possessions. In spite of its many possessions, the Ego is Superiority Com- constantly confronted with the plex spectacle of its intrinsic empti- ness; and it, therefore, clings to the comforting delusion of its worthwhileness by demonstrating to itself and to others that its possessions are greater than those of others. This contrast is not confined to theoretical comparison; but it often exhibits itself in an actual clash with others in such points as offer themselves. Thus, aggressiveness is a natural out- come of the need to compensate for the poverty of the Ego-life. The inferiority complex is stirred when a person meets one, who is, in some way, remarkably superior to him in respect of mundane possessions. But his submissiveness to the other is Inferiority Com- either rooted in fear or in plex selfishness; and it can never be wholehearted or spontaneous, because there is a lurking jealousy and even hatred for the other, for being in possession of something which he would rather have for himself. All forced and outward submission is purely the effect of the inferiority complex and it can only enhance the Ego in one of its worst forms. The Ego attributes its sense of emptiness to the apparently inferior possessions, which it can claim as 'mine', rather than to the radical viciousness of seeking fulfilment through possessions; and the awareness of its inferiority in possessions becomes only a further stimulus for making desperate efforts to add to its possessions, through such means as are available to it. Thus, while perpetuating the inward poverty of the soul, 704 MEHER BABA JOURNAL the inferiority complex becomes, like the superiority complex an agent for selfishness and social chaos and the accumulation of that type of ignorance which constitutes the Ego. When a person comes into contact with the Master and recognises him as having the state of egoless perfection, he voluntarily surrenders himself to him, because he perceives the Surrender to the Ego to be a source of perpetual Master is Utterly ignorance, restlessness and con- Different from In- flict and also recognises his own feriority Complex inability to terminate it. But this self-surrender should be care- fully distinguished from the inferiority complex, because it is accompanied by the awareness that the Master is his ideal and as such has a basic unity with the disciple. Such self-surrender is, in no way, an expression of loss of confidence; it is, on the contrary, an expression of confidence in the final overcoming of all obstacles through the help of the Master. The appreciation of the divinity of the Master is the manner in which the Higher Self of the disciple is expressing its sense of dignity. In order to bring about a rapid dissolution of these two chief forms of the Ego, the Master may deliberately stir both of these complexes in alternation. If the disciple is on the point of Intervention by losing heart and giving up the the Master search, he might arouse in him deep self-confidence; and if he is on the point of being egotistic, he might break through this new barrier by creating situations in which the disciple has to accept and recognise his own incapacity or futility. Thus, the Master wields his influence over the disciple to expedite the stages through which the melting Ego goes before its final disappearance. The superiority complex and the inferiority complex have to be brought into intelligent relation with each other if they are to counteract each other; and this requires a psychic situation, in which they will both, for the time being, be allowed to have their play at one and the same time, without requiring the repression of the one in order to secure the expression THE NATURE OF THE EGO AND ITS TERMINATION 705 of the other. When the soul enters into a dynamic and vital relation with the Master, the complexes concerned with the sense of Adjustment to the inferiority and the sense of Master involves the superiority are both brought into Dissolution of the play and they are so intelligently Complexes through accommodated with each other Mutual Tension that they counteract each other. In himself, the disciple feels that he is nothing; but in and through the Master, he is enlivened by the prospect of being everything. Thus, at one stroke, the two complexes are brought into mutual tension and tend to annihilate each other, through the attempt which the person makes for adjusting himself to the Master. With the dissolution of these opposite complexes there comes the breaking down of the separative barriers of the Ego in all its forms; with the breaking down of the barriers of separation there arises divine love; and with the arising of divine love, the separate feeling of the ' I ', as distinguished from 'you', is swallowed up in the sense of their unity. In order that a car should be moving towards its destination, a driver is necessary. But this driver may be susceptible to cultivating strong attachments for the things that he encounters on the The Analogy of way and he might, not only halt the Driver at the intervening places for indefinite time, but also get lost in the side-ways, in persuit of the things, that have only temporary charm. In that case, he might keep the car moving all the time without, in any way, coming nearer the goal; and he might even get further away from it. Something like this happens when the Ego assumes control and direction of human consciousness. The Ego may be compared to a driver, who has a certain amount of control over the car and a certain capacity to drive it, but who is in complete darkness about the ultimate destination of the car. For a car to reach its ultimate destination, it is not enough merely to have a driver who can work and manage the engine; it is equally necessary that this driver should be 706 MEHER BABA JOURNAL able to direct the car so as to take it nearer the destination. As long as the movement of consciousness is under the full and exclusive domination of the Ego, the spiritual advancement of the person is jeopardised by the natural tendency of the Ego to strengthen the separative barriers of false imagination. So, in spite of ego-centred activities, consciousness remains enclosed by the walls of its own creation and moves within the limits of this mayavic prison. If consciousness is to be emancipated from its limitations and rendered adequate for serving the original purpose for which it came into existence, it must draw its directive momentum not from the Ego but from some other principle. In other words, the driver who is ignorant of the ultimate destination must be exchanged for another driver, who is free from all the alluring prospects of the accidental things encountered on the way and who centres his attention not on the halting stations or side-attractions but on the ultimate goal of non-duality. The shifting of the centre of interest from unimportant things to truly important values is comparable to the transference of power from the ignorant driver to the driver who knows the destination; and corresponding to this gradual shifting of the centre of interest, there is the progressive dissolution of the Ego and the approx- imation towards the Truth. If the Ego had been nothing but a medium for the integration of human experience, it would have been possible for man to get established in the final Truth merely by carrying further the The Ego Attempts activity of the Ego. But while Integration around a playing a specific part in the False Idea progress of consciousness, the Ego also represents an active principle of ignorance which prevents further spiritual development. The Ego attempts the integration of experience, but it does so around the false idea of separateness. And having taken an illusion as a foundation for the construction of its edifice, it never succeeds in anything but the building of illusions upon each other. The arriving at the Truth is actually hindered rather than helped by the function of the Ego; but the process of arriving THE NATURE OF THE EGO AND ITS TERMINATION 707 at the Truth can be fruitful, only if the integration which was hitherto presided upon by the Ego, is carried further without bringing in the basic ignorance of separateness. As long as a human experience is within the limitation of duality, integration of experience is an inevitable condition of a rational and significant life. But the Ego as a nucleus of The Master be- integration has to be renounced comes the New because of its inviolable Nucleus of Integra- alliance with the forces of tion ignorance; and there arises an imperative need to have a new centre for integration, which would steer clear of the basic ignorance of separateness and which would allow the free scope for the incorporation· of all the values which were inaccessible to the Ego-centre. Such new centre is provided for by the Master who expresses all that has real value and who represents the absolute Truth. The shifting of interest from unimportant things to important values is facilitated by allegiance and self-surrender to the Master who becomes the new nucleus for integration. The Master, when truly understood, is a standing affirmation of the unity of all life; allegiance to the Master, therefore brings about a gradual dissociation with the Union with the Ego-nucleus which affirms Master is the Reali- separateness. After this impor- sation of the Truth tant crisis in the life of man, all mental activity has a new reference and its import is to be gathered in the light of its relation to the Master as the manifestation of the infinite Truth and not in the light of any relation to the Ego-centre as a limited ' I '. The person henceforth, experiences that all the acts which flow from him are no longer initiated from the limited ' I ' but that they are all inspired by the Truth as working through the Master. He is also no longer interested in the well-being of the limited self, but is interested in the Master as representing universal and undivided life. He offers all his experiences and desires to the Master, reserving neither the good nor the evil for the limited ' I ' and thus stripping the Ego of all its contents. This advancing bankruptcy of the Ego does not interfere with the 708 MEHER BABA JOURNAL process of integration because the function is now performed around the new centre of the Master as representing the Truth. When the Ego-nucleus is completely bankrupt and devoid of any power or being, the Master as Truth is firmly established in con- sciousness as its guiding genius and animating principle. This is at once the attainment of union with the Master and the realisation of the Infinite Truth. When the Ego is gradually adjusting itself to the spiritual requirements of life through the cultivation of humility, selflessness and love or wholehearted surrender and offering to the A Review of Evo- Master as truth, it suffers drastic lution curtailment in being: and it not only offers increasingly reduced resistance to spiritual unfoldment, but also undergoes a radical transformation, which eventually turns out to be so great that, in the end, the Ego, as an affirmation of separateness, completely disappears and is substituted by the Truth which knows of no separateness. The intermediate steps of the slimming down of the Ego and the softening of its nature are comparable to the trimming and the pruning of the branches of a wild and mighty tree; whereas the final step of the annihilation of the Ego amounts to the complete uprooting of this tree. When the Ego disappears entirely there arises the knowledge of the True Self. Thus, the long journey of the soul consists in developing from animal consciousness the explicit self-consciousness as a limited ' I ' and then to transcend the state of the limited ' I ' and, through the medium of the Master, to get initiated into the consciousness of the Supreme and Real Self, as an everlasting and Infinite 'I Am', in which there is no separateness and which includes all existence. Individuality and Value* VI THE STRUCTURE OF THE FINITE ' I '

BY DR. C. D. DESHMUKH, M.A., PH.D.

“The limited ' I ' bears at every stage, the marks of change and conflict; but it strives for indivisible completeness of being.” —SHRI MEHER BABA b WE have seen that the subject of self or the 'me' has a psycho- knowledge affirms itself as an ' I ' logical genesis and development. or an individual existent distinct When the individual is only a from other subjects or objects. newly born child he does not But such explicit 'I-consciousness' seem to have any explicit con- seems to be a feature only of sciousness of an ' I '. From all human beings. In all probability sides, sensations beat upon him. animals do not have any explicit He has not yet learned to disting- consciousness of themselves. uish between different kinds of They are directly aware of the sensations. The world is, for his perceptual world and live and act consciousness, a single blurred with reference to it without "presentation continuum" without introducing anywhere the idea of any significance or meaning. His a finite self. But owing to the innate instinctive apparatus capacity of man to rise from the however helps him to distinguish merely perceptual to the reflective different wholes within this con- consciousness he comes to build tinuum. This activity of dif- up an idea of himself. His 'me' is a ferentiation and integration within logical construction. He does not the continuum is throughout start with any knowledge of guided by a principle of selection himself any more than he starts based upon his interests. Soon he with knowledge of anything else. learns to distinguish between the The consciousness of the limited sensations

* Continued from September 1940. 710 MEHER BABA JOURNAL which he has of his own body towards a book on relativity. But from the sensations which he has this does not mean that he is aware of other things. Touching his own of his body as being his own. Such body is different from touching a possibility can only arise when something else. Resistance offered he has come to develop the idea of by his body feels different from the limited self. The 'me' cannot the resistance offered by other appropriate anything before it things. The falling of a thing upon itself comes into existence. his body is different from its The individual begins to have falling upon something else. explicit self-consciousness only Besides while other sensations when he has learned to recognise come and go there is a certain other persons and distinguish them amount of relative permanence from other things. His mother about the organic sensations responds to his needs in a way coming from the interior of his which is very different from that body, like thirst, hunger or of his cradle. Before he is cœnesthesia. A complex of sensa- conscious of himself he is tions, therefore, becomes isolated conscious of her loving eyes and from the main continuum and is cheerful smile. The warmth of her integrated into a system, an entity bosom and the kiss of her lips (his body) with which he is have for him a kind of reality concerned a greater warmth than which is unique. If he is hungry with other entities which also his mother is always there to feed come to be distinguished within him. When he is in suffering the continuum. nothing treats him so tenderly as At this stage the individual his mother. He, therefore, begins might become aware of his body to recognise his mother and others but he can hardly be said to be as individuals. And very soon he aware of his body as being his begins to think of himself as an own body. He might feel towards individual on the analogy of these his own body in a different way individuals whom he has come to from the way he feels towards know. other bodies just as he might feel It must not be supposed that the towards his playthings, in a way individual arrives at the different from the way he feels

INDIVIDUALITY AND VALUE 711 consciousness of his self-hood confusion preceding the awareness through a process of conscious of the self as distinct from others. inference. He does not say to This point might be illustrated by himself "A's reactions and a significant confusion in the mind behaviour are unique and, there- of one baby. Whenever she was fore, A is a unique entity. My asked by another "What is your reactions and behaviour are more name?" she used to reply "you". or less similar to A's and I'm also Whenever she was asked by therefore a unique entity". Such a another (pointing to himself), process of inference would be "What is my name?" she used to impossible without the conscious- reply " I ''. The baby was very ness of self-hood. What really alert and used to give these replies happens during this process of with persistent tenacity. arriving at self-consciousness is The explanation is not far to much simpler. The individual seek. Everyone referred to the begins to find meaning in the baby as "you" as when telling her "entities" represented by his "you mustn't cry". So she came to mother and others and, side by think by a kind of unconscious side, begins to find meaning into empirical generalisation that her himself. The complex of sensa- name was "you". On the other tions, which is his mother, is not hand everyone, while talking to for him a mere organisation of her, referred to himself as " I ", as sense-data. She has a special when saying "I will be angry with meaning. And as he begins to you if you cry". So a similar understand more and more the process led her to believe that the meaning that belongs to different name of everyone is " I ". In the individuals he is able to find light of these considerations, her meaning in himself. The process is replies seem to have had some unconscious and implicit rather logic behind them. than conscious and explicit. The The individual cannot be said to awareness of other individuals and become clearly conscious of his the awareness of himself develop limited self-hood unless he has simultaneously. learned to use the word " I " or its There is probably a period of equivalent

712 MEHER BABA JOURNAL accurately. In the above case, the It is very interesting to trace how baby had certainly made an effort the "me" gradually comes to be to ascertain the meaning of the filled with a more and more words '' I '' and "you" and had varied content. The development made a mistake about their of self-consciousness like its meaning. But it was more than a birth is throughout conditioned mere effort to understand the and influenced by the social language used by others around it. environmet. The opinions which Language and thought are so other people have or will have closely wedded together that about oneself enter imperceptibly understanding one is the same as into the idea of the "me". To-day understanding the other. The baby the individual receives a gown had probably learned that the from the university; and to- words " I " and "you" are used to morrow he finds its below hi signify persons but she had not dignity to be churlish. In the yet understood the distinction morning he becomes a Lord; and between them, The distinction in the evening he refuses to dine between "you" and " I " cannot be with a commoner. Somebody apprehended before the rise of praises him for his valour; and he conscious self-hood. It is almost feels ashamed to exhibit cowar- certain that in the experience of a dice, at least in that person's baby limited self-hood is a presence. It has been said that the gradual growth and is consider- individual has as many selves as ably helped by its dealings with there are persons who know him.* other persons. The denunciation and the praise The growth of self-conscious- of others as well as their expec- ness, however, does not terminate tations about him enter into his with learning the use of the word idea of "me" and they become " I " or "me". In a sense, it begins motives of his actions. there. The "me" only gives the Through memory, imagination form of the self. But the contents and reflective consciousness the of the "me" are always growing. individual comes to think of himself not only as one

* William James, Text-book of Psychology, p. 179. INDIVIDUALITY AND VALUE 713 who has some experiences in the with the way in which it is present but also as one who has received by the eminent and the had certain experiences in the past, learned. In short, anything he calls and also as one who is looking his, in virtue of his interest in it, forward to other experiences in the becomes a part of "me". future. Thus Napoleon's idea of What happens to that which he himself on the battle-field of cannot call ''mine'' because it runs Waterloo probably, was, "I have counter to his interests? He might triumphed in many a stormy battle find that the existing structure of and I will certainly win this one society towards his ambitions or too". All the joys and sorrows of an epidemic of influenza might the individual, his tears and smiles, sweep away several of his his successes and failures, his personal friends. Things of this humiliation and glorification, his kind do not admit of being incor- anxieties and fears and hopes and porated into the "me". His enemies plans enter into the "me" as its are his, in a sense, and yet cannot constituent contents. be a part of his ''me''. They are a The "me" of the individual is part of "me" only in the sense that thus constantly expanding. In fact, there are in the "me" many desires it includes everything that he can and activities directed towards call "mine". He feels hurt if his them. But they are regarded enemies pull down his house. He throughout as "not-me''. So every- is annoyed if any one casts a slur thing within the experience of the on his college. He is happy if his individual which does not admit of clothes are well-ironed. He likes being assimilated to the "me" is to see his fields yield a good converted into the "not-me". harvest. He wants his gardens to When the "me" and the "not- produce plenty and his friends to me'' are formed there is a tension prosper. He wants his particular between them. This tension has a theory or system of belief to be tendency to modify both the "me" universally accepted; and he feels and the "not-me" in such a way that his fate is closely bound up that they

714 MEHER BABA JOURNAL become more and more harmo- motor-cars are merely a nuisance nised with each other and the on the road. But some time later discord between them is gradually he happened to purchase a car for diminished. The changes in the himself. And then began to com- "me" and the "not-me" are brought plain that pedestrians are merely a about through their inter-action. nuisance on the road. What was The contents within the ''me'' as formerly a part of himself became well as within the "not-me" are a "not-self'' and what a part of his constantly changing. Sometimes "not-self'' became a part of himself. the contents within the "me" are Is there any content in the self expelled from it and incorporated which is permanent? It seems that within the "not-me" and some- there is nothing in the contents of times the contents within the "not- the psyche which is not capable of me" are isolated from it and taken being made an object of theo- up into the "me", as Bradley has retical or practical consciousness. pointed out "well nigh everything Everything that is "mine" can also contained in the psychical often be a part of the not-self. individual may be at one time part Feeling and ideas seem to belong of self and at another time part of to the self more intimately. But it "not-self ".* is possible to think about the Some such thing happens for innermost feelings or ideas as instance in the case of a member being something apart from our of the Opposition Party who is self and desire certain changes in offered a seat in the Government them. It is only so long as we and accepts it. He begins to justify identify ourselves with any feeling a course of action which he would or an idea that the feeling or idea have denounced in his former is really a part of the empirical self. capacity. A similar change is illus- As soon as the subject apprehends trated by the story of a pedestrian. it as an object or distinguishes He used to complain bitterly that itself from it, it becomes a part

*Appearance and Reality, p. 81. INDIVIDUALITY AND VALUE 715 of the "not-self". It would seem that contents of the psyche which a disposition to think or feel in a becomes the nucleus of special particular manner is more intim- significance for the organisation of ately a part of the self than all the contents of the psyche. It particular thoughts or feelings might be compared with the which are its manifestations. But it fulcrum of a lever with which a is possible to put ourselves out of man can lift a stone. Although the our dispositions and contemplate assignment of particular contents to and desire a change also in them. the "me" and the "not-me" is The physical body or the provisional, it is neither accidental individual seems to belong to the nor unnecessary. Such a division of "me" exclusively. Through cœnes- the psyche into the "me" and the thesia it is more or less constantly "not-me" is essential for the present as a background for ordinary life of the individual. anything of which he may happen When we look at the "me" not to be conscious. Moreover it is merely from the point of view of present to consciousness in a way the linear succession of its contents in which other things are not. But it but also laterally by taking a cross- is also possible to look upon the section in its linear life, we find that body as an external object and the contents of the "me" are not desire certain changes in it. In only changing in time but also that doing so, the individual puts his they may be so diverse as to break body into the "not-self''. So far as up into various "selves". And the contents of consciousness are sometime these various selves of concerned there seems to be the individual may be so antag- nothing that can exclusively belong onistic to each other and yet so per- to the limited self as against the sistent in their claim to be the sole not-self. dominating factor in his life that the How then are we to understand contents of his psyche might act- the relation between the "me" and ually break up into several "me's". the "not-me"? The "me" is that This is how we get the abnormal provisional organisation of some phenomenon of an alternating

716 MEHER BABA JOURNAL or a multiple personality. But difference between them is that modern psycho-analysis has the one has been comparatively proved that the difference be- successful in resolving his tween the so-called normal indi- conflicts while the other has failed vidual and the abnormal indi- in the attempt to do so. In the long vidual is only one of degree. run, the individual in charge of an It is true that the overt asylum and its inmates sail in the behaviour of an average indi- same boat. Unless by normal we vidual falls within certain expec- mean an individual who conforms tations and this implies a certain to the average type, most people capacity to control and direct the will have to be considered inner stream of consciousness. abnormal. True normality is an But deep down in his subcon- attainment and not a gift. scious mind there are complexes In the life of an average which persistently shape and individual there is continually influence the course of his some rivalry and conflict between consciousness and the pattern of the different selves. As William his behaviour. He, therefore, has James has vividly pointed out, compulsions and discordant everyone would, if he could, like elements in his consciousness. to be a millionaire and a saint, the And at times, the oscillations of bonvivant and the philanthropist, his moods may be so pronounced the philosopher and the lady-killer that he can hardly know with at one and the same time. But as which mood to identify himself. he says, "the Millionaire's work And in the mind of a philosopher would run counter to the saint's, such a situation is often repre- the bonvivant and the philan- sented by conflicting conceptions thropist would trip each other up; of life. the philosopher and the lady- The normal individual, then, killer could not well keep house in goes through the storm and the same tenement of clay."* As it stress which leads an abnormal is not possible for any man to be individual to insanity. The only everything, he has to go through a process of self-crucifixion.

* William James, Text-book of Psychology. INDIVIDUALITY AND VALUE 717

But the very fact that these selves to him, makes up his mind different selves can come into about the line of action he is conflict implies that there is a going to take and rejects single subject which owns both of everything which is not in them. Had it not been for such an harmony with his decision. Philip identical point of reference, no Sober admonishes Philip Drunk. such conscious conflict could The individual is thus able to ever have arisen. If A wants to be choose between his various selves. a lady-killer and B wants to be a In the light of his ideal, his selves philosopher, they can have no arrange themselves in a hierarchy. consciousness of internal conflict And when the competing selves although in fact they might in are thus arranged with reference their actual life be involved in a to their axiological status, the mutual conflict. But the peculiar- individual has a principle of ity of the conflict of the different selection whereby he may resolve selves within the individual is that the conflict between his various it is felt to be peculiarly internal. selves. Although in a moment of The principle of the unity of drunkenness, a person might be consciousness thus expresses involved in some unworthy action, itself in a general tendency in a moment of sobriety he feels towards greater and greater ashamed of it. In other words he integration in the life-history of does not altogether disown the the average individual. The action by his lower self but various "selves" gradually tend to accepts responsibility for the be subordinated to some domin- same and tries to subordinate his ant purpose of life which is lower self to his higher self. regarded as central, until the The individual makes his own- teleological unity animating them ership of these different selves felt may be so strong as to make it through a deliberate choice impossible for any self to exist between them when they are except as an harmonious element involved in a conflict. He takes a within the whole. wide perspective, considers all the The unity of consciousness, alternatives suggesting them- therefore, is not, as suggested by

718 MEHER BABA JOURNAL an eminent psychologist, merely tuent contents of the "me" or the "a cant expression uttered by principle of integration itself. In some unsophisticated ancient the former sense the unity of the philosopher and repeated like an limited self is always in the article of faith by each successive making. It admits of degrees. In generation.* It is manifest not its fulness it is always coming to only in the integration of the be, but not actually existent. In conflicting selves but is the very other words the unity is in this condition of there being any sense an Ideal. But in the latter conflict between them at all. sense the unitary principle of inte- Integration implies the activity gration is not some thing that is of integration and there cannot be going to come into operation in any activity of integration unless future, but is actually operative in there is some agent of this activity. the present and is necessary for Nor is it possible to look upon the increasing accomplishment of this activity as a mere content of integration. But these two dif- the ''me'' or a part of the stream of ferent senses of the unity of the consciousness which is on the self do not imply two distinct same level as other similar selves. Because it is the ideal contents or parts. It is the prin- which is operative in the present ciple of their organisation. as a principle of organisation. By the unity of the self we And it is the nature of an ideal to might mean either the actual be capable of being an operative integration which has been principle without itself being accomplished within the consti- necessarily realized in actuality.

VII THE BEARERS OF VALUE “All value truly and ultimately belongs to the Self and to the Self alone.” —SHRI MEHER BABA.

The judgment of value seems involved in saying "A is good" to be exactly like the judgment of seems to be similar to the cogni- fact. The kind of cognition tion involved in saying "A

* The Unconscious, by Morton Prince, p. 643. INDIVIDUALITY AND VALUE 719 triangle has three sides". But the ment of some experience or other. similarity can only belong to the The experience which is thus language in which they come to be given a form need not be such as expressed as propositions. Valua- can be surveyed through the tion or the recognition of existing medium of intellectual concepts. values is only a reflection in Beethoven, for instance, might theoretical consciousness of what through his compositions cause in has been brought into existence by our hearts a deep stirring without a creative will. The practical our being able to name that which consciousness in which the judg- has thus affected us. Every form ment of value is ultimately rooted of art might seize upon some is different in kind from the aspect of experience which it theoretical consciousness in which alone can adequately express. But a judgment of fact is rooted. although ordinary language may Value, then, is entirely different fail to describe accurately that from quality; and yet it must, like particular aspect of experience, it quality, characterise some existent. is by virtue of expressing some It is, therefore, important to ask aspect of experience that any art what exactly is the nature of those has value. It is, therefore, very existents which can support value. misleading to say that works of art Apparently value seems to belong have an intrinsic value. to such diverse things as money, Even the beauty of nature is machines, pictures, musical com- probably felt owing to some kind positions, poems, natural scenes, of subtle contact with the life experiences or individuals. Money behind it. Those who had a great or machines have clearly only a capacity to enjoy the beauties of derivative value. But it is a nature have interpreted them in difficult thing to decide whether a some such way. Wordsworth in poem or a picture or a musical his Intimations of Immortality composition has any intrinsic says:— value. It seems that these have "To me the meanest flower that value only in the virtue of their blows can give thoughts that do being the expression or embodi- often lie too deep for tears."

720 MEHER BABA JOURNAL

It goes without saying that if the individual, even if there was "thoughts" are too deep for tears nothing else in addition to it. An they might also be too deep for individual conceived in total words or any kind of intellectual abstraction from his experience is formulation. In fact they might difficult to conceive. But, at the not be thoughts at all—in the ordi- same time, an experience is nary sense of the word. The equally an abstraction apart from essential point is that the æsthetic the person having it. Love cannot, value which belongs to Nature is therefore, exist apart from the due to some type of experience of individual experiencing it. It is which it is an expression. more proper to say that value Can any experience be said to would belong to the individual have an intrinsic value? Love, for experiencing love, even if he had instance, is good or has value. It or did nothing else. But at this has been suggested that what we point of analysis it is not so much mean in such a case, is that love is the experience as the individual "worth having for its own sake".* having it that emerges as the true It will be a good thing to have bearer of intrinsic value. It, loved even if it led to no further therefore, becomes apparent that results. It is good in itself. But individuals are the only bearers of careful analysis will show that intrinsic value. Even animals or these phrases of ordinary life plants or the constituents of nature conceal the bearing which an may be bearers of value in so far experience has upon the individual as they are individuals. We have who has it. When it is said that thus arrived at the identity of indi- love is worth having for its own viduality and value from another sake what is really meant is that point of view. love would be worth having by an

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*G. E. Moore, Aristotelian Society Symposium on "Is Goodness a Quality" (1932), p. 123, at Reading. Mystical Life*

BY PRINCESS NORINA MATCHABELLI

MEHER BABA speaks: "I mind in Being impersonal in self- forgive. Come to Me all who are effective Realized State of Joy. It heavy-laden in mind in I. Come to is all in One in One in all, Me the Me all who see in this winning God in I Impersonal, being I realization reaction the real Order personal as human self-realized I to arise to new consciousness. —the God. Come to Me all who in I, in One This is clear pure Truth speak- in I—know the One in I show of I ing in One of my selfless working be in life in spirit—Order Imper- disciples. To be selfless, is to see, sonal. I will give you the Way, the to know, to be in Me in I— Life, the Truth. resigned. It is to have reacted a I here say to all once more: Let state of selflessness in mind, the head be calm in the world's which is the new beginning of I Ordeal of new Resurrection. It is in realization Resurrection. to you as my disciple that I here God is Me, here, now, ordering order to see in the world's disaster in I, in mind—to awake. God in —the Real Way to Truth. I have Me is Truth-manifestation in I, to given the Word of Honour of Me show that in I—the One in I is the as Human God to do the Reali- Portion in I that I do realize. zation of God in mind—when I God in Me is love Supreme. shall speak. God in Me is Truth realized. I in I shall in the moment of my you am—One in I, the Pure new Word, in I, that is God- Selfless Order to Love the I as it conscious, make in you the show is. I am forgiving the I—as it is. I of mind in Bliss. It is the Show of am taking on in I the Peace—and it is the Show of

*These variations of the Theme of Self-realization were dictated to me by Meher Baba through direct communication in Intuition in July 1940. 722 MEHER BABA JOURNAL

I's sins and in the sins—I arise as plane in mind who has come to the New I, that is more conscious lift us out of mind. of Truth. He here is speaking: "I know I am forgiving in Use, in being what is the good happy I in days in Love immutable the I of mind of prosperity. It is the dawn in that has been sinning for Use of I. I—to arise in I in mind in Being. I forgive in you the dual I. I I see the Realization work in I be forgive in you the immutable One fast in I, when the I is in in I. I forgive in you the Truth readiness to self-realize in I—Me. work in I for Use in I to Self- I see it realize in Self—and in realize in I the Use. I forgive to Self-realize in mind in Being fast. you my own I—to see, to know, I promote the dual progression to to feel in I—the Truth. I forgive self-realize in I—the Truth. I here to you my own mind in Being to am the dual One in I, doing in I be in mind in I—the Divine I. I —good uplifting Use. Here I say forgive to Use my One in I, for to you as the disciple who is use of Self-realization—as in Use, ready to live and die for Me—to I here, do in Use the I. I forgive show to you the Way to Me in the God to be in I the Self- realization reaction in super- realization. I forgive to you to see, conscious Realization Order and to know in I—you—as I in me. that is to Be in I in Me. God Absolute is Pure Exis- When I order one of my dis- tence in I. He is one in Use in All ciples to be Me—I am in the as God Imperative who in I is disciple the Self—effective I in Pure Order—without the Self, Use direct. This I here sign as without the I as mind as Being. I true real writing of Me in I—in am God Absolute—to Show in I you as my One in I Order to show —One only I, One only God.". in I in you the fact of mind in Meher Baba is here in our life Being in self-surrender. —the human show of forgiveness. To surrender is to love in Blessed Show of Being that is mind in selfless realization react- knowing in I that He is forgiving ion. To surender is to live in mind the I—to be in I self-conscious of in I as Pure Aim—in selfless I. Blessed Human God in this design in Aim. To surender is

MYSTICAL LIFE 723 to see, to know, to feel in I—Me, of I of mind in Being. To say to for Use of I, in use in I in all. To you to pray is unnecessary as in self-realize in I in Use—Me—is you I am the continuous invocation all that is to be doing here, now, in I, to self-realize in I, One-All-I- while I am the dictating show in I, Order. in life in mind of men." I know your heart oh you who God is descended—God is in is in pain of my One in I Order to Use in us. God is God as Pure conscious self-realize in I the Friend to see in us Him arise in State of Truth. I know you my Use in us as Truth. One in I in anguish to self-realize You are the Blessed Being in I the I as God. I know the thought in mind—who is my own I. You of the dying soldier on the are the Blessed selfless creature battlefield of I in self-realization. of I. You are the blessed man of It is good, it is high, it is real, it is selfless I who is doing in our I— true in I in self-realization. so much Grace and Mercy. I know you all who in I have to God—conscious Man of life live for Me in I, in the plane realized—be our Guide. God of I unconscious of I in Self- save us from the Individual realization. I am in Use in all— Intuition. God save us from the you My I". Individual I state in mind in God in I in Use in I is the true Being in self-realizing knowing real Friend. Beloved Friend of my of your own Use. God take in, in own I in Self in mind, in I in you our I. God take in, in you our Being, you have shown me so far mind in dual self-experience. deeper on—in I in mind in Being. God see in you our own I—be Beloved One in I as mind as Self, you. God see in I—us as you. as mind in Being, conscious of I God be in I—us as you. in Self, in I in mind in Being as Meher Baba speaks: "I here Spirit Existence—you have done say to all who in I have to pray in on the Way to I, in Self in mind, this hour of darkness—that it is in mind in I in Being—the Clear good to pray. To pray is to say the Pure Way. You Sweet Life in the heart's wish. To pray is to I as Love that is Self-less— swing in I the heart to the depth you have

724 MEHER BABA JOURNAL shown in me the disputing I as Thy I oh you my own Self, my dual mind, the real Show in I— life, my Being. as selfless order to be in I un- To this the Blessed Friend selfish. replies: "I here say to you my You have given me in I—the Being in I in anguish to self- Order to self-realize in I realize in I the One as Me,—I Impersonal and for that I here know the One in I in you—it is say this in my own intuition of Me. See in this the Way to I in Thy One in I: It is self-delusion One in I, as Me. See in this the in I to know in I the One in I—as One in I in you as Use of Me. the Being. I say this here now on See in this none other than I— the day of your 15th Year of Me in you, the Truth manifesting Silence—that I know that I is I in you, through Me here as God—You, alive as You. human show of God. God is here in I to know in I, I here say to you in full indi- here in One in I the One in I Use. visible Love, in mind in I, in It is you making in I—Good. I mind in Being, in I in Use in know that I here am in Self- Self-realization—is Me the deluded Realization Reaction, Wonder-Order to self-realize. the individual Self-realizing This is to be the New Awak- Order of you. I know this—and ening Realization Order in you in this I capitulate in I, before and in all."

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What is Oneness of God? It is a certainty born of the convic- tion that all the impetus, motivity and behaviour of thoughts, feel- ings and emotions of everything in creation are the actions of God only and these cannot be interfered with or modified by any power on earth. When this understanding dawns on anyone, he may be said to fulfil the condition governing the Unity of God. —JUNAID.

❃ Self-Realization

BY C. V. SAMPATH AIYANGAR

WE saw what Divine Service is, realization of Unity in diversity is then what the Ultimate Truth is, the realization of the Self. To and we shall now try to realize that Oneness pervades understand what Self-realization through the apparent many-ness, is, and how to attain it. that the real nature of this many- Self-realization is the realiza- ness can be understood only with tion of the Self—I is self. Self- the help of that One which is in realization is therefore the the hearts of all—the seat of realization of the Self by the self. Love—is the real work of a What is that 'Self'? It is the spiritual aspirant. Realization of "Supreme Purusha," the "Highest the same is Moksha—freedom Self", "The Unmanifested", that from Maya (which is the attach- sustains the universe as the Man- ment to many-ness). ifested Iswara. (Gita chapters The knowledge which takes us VIII and XV). The knowledge by to the Haven of Oneness is the which we can perceive that "One current of Evolution, and this will Indestructible Substance in all be- not be possible unless we co- ings, inseparate in the separated, operate with the Divine purpose. One in many, is said to be Satvika: It is an undoubted Truth that "One As a corollary it is said that this Divine Will is working out its un- Manifested Iswara dwells in the changeable purpose''. This Divine hearts of all beings. This is the Will moulds even men's so-called supreme word the profoundest of follies and crimes "to the working all. This is the postulate of out of its own supreme purpose; Induction—the Unity of Nature, for humanity is the potter's clay which has to be perceived by the which is set on the wheel, and as spiritual inner vision. In short the the potter turns his wheel so does Iswara turn the world-wheel,

726 MEHER BABA JOURNAL whereon the clay is human heart Vignana Sahitam), and declares and human mind, and the vessels that this is, "Of sciences, the are formed by Him and by none highest; of profundities the deep- other.'' est; of purifiers, the supreme; If by Divine Service we under- realizable by direct perception stand what is Real amidst the (pratyashavagamam), endowed seeming diversity then we attain with merit, very easy to perform, Moksha, the summam bonum of and of an imperishable nature". our spiritual happiness. That this One asked 'what is God'? The is the spiritual goal of the Jivatma true answer came—''God is is admitted by all schools of Love". Then what is Love? Love theistic philosophy. Even the is the knowledge or feeling that atheistic school admits One automatically perceives the One Principle in every object it sees in the many. The person on the and finds happiness in it. Path who has developed that In my humble opinion it is Love becomes merged into the quite unnecessary to waste much Divine Life. This widening of our power on the vexed question of consciousness can easily be the connection of Jivatma and accomplished under the benign Paramatma. That is a matter for influence of a Perfect Master. A individual Realization. Every one Perfect Master is Love and One without creating any trouble may who has merged into the Divine walk together like brothers adopt- Life by practising the Divine ing the means by which they can Qualities. These Qualities which see Unity in diversity. When once lead a spiritual aspirant on the the spiritual aspirant on the Path Path to the Divine State are given feels mentally this Unity in in Chapter XVI of the Gita. They diversity, he attains Moksha— are:— freed from the Maya of diversity. Fearlessness, purity of heart, This is Self-realization or the steadfastness in knowledge and realization of the True Self. The Yoga, charitable disposition, con- Lord in the Gita says that this is trol of senses, Yajna, reading of the most profound knowledge sacred books, austerity, upright- united with Realization (Gnanam ness, ahimsa, truth, absence of anger, renunciation,

SELF-REALIZATION 727 tranquillity, absence of calumny, There must be the Will to become compassion to beings, non- merged into the Divine Life. A covetousness, gentleness, modesty, sound body alone can make this absence of fickleness, tejas, possible. That is why the Lord in forgiveness, fortitude, purity, the Gita directs the spiritual aspi- absence of hatred and absence of rant not to 'torture' the body, and pride. The Lord says that these warns him that by so doing he belong to One born for a Divine would torture Him dwelling in the State. All these Divine qualities body. He is asked to take such may be summed up in one word— foods as would augment vitality, Love. Unless we practise these energy, strength, health, cheerful- qualities in daily life it will not be ness and appetite, and are substan- possible for us to go with the tial and agreeable. current of evolution. There is Having resolved to become one much truth in what Colonel with the Divine Life, the spiritual Ingersoll said that an honest God aspirant must be completely filled is the noblest work of man. The with perfect unselfishness and Agnostic said so; but the spiritual Love. He must radiate Love in Theist would say that an honest daily life. A mother's love is the man would certainly reach the highest form of love, and such spiritual goal—the honest God. love will bring one nearer the An honest man cannot but merge Divine Life—Let us not hurt into the honest God as he of others, and let us always try to divine qualities must merge into help them. Let us not find faults the Divine Life. with others and harp on them; let With Will and Knowledge one us try to find the divine in can reach the spiritual goal. The everything. By adopting the one spiritual aspirant must resolve— we will become hopelessly entan- will—that he can do it. He must gled in the Maya of diversity; but therefore be bold, fearless, the by developing the latter we will foundation of all the other Divine hasten our march towards the qualities. So it is the first of those much-coveted goal. This is the qualities given in the first sloka of bounden duty of an earnest the 16th Chapter of the Gita. spiritual aspirant. 728 MEHER BABA JOURNAL

He who does this spiritual duty The three important injunctions to without any desire (for the fruit of a spiritual aspirant are: Hurt no action), is the real Sanyasi, the one, act well, have a clean heart. real Yogi: Not he who has This is the Noble Eightfold Path renounced action (Gita, Chap. 6, of the Buddha; "Right views, right Sloka 1). It is the Sanyasi that aims, right words, right behaviour, must be active in doing good—in right mode of livelihood, right helping the progress of the Divine exertion, right mindfulness and Evolution. It is by such action right meditation". alone, says the Lord Krishna that I wish to emphasize here one Janaka and others attained very important point. One must Perfection and, adds,—"I have no have as his gospel the most duty, nothing that I have not positive activity based upon Right gained and nothing that I have to Contemplation. Our dear Master gain in the three worlds yet, I am Shri Meher Baba is the greatest in action." The Lord says that He living example of this True Spiri- is action. Incessant disinterested tual Path. I have no faith in the so- action is therefore essential for the called mystic, who preaches that progress of the Divine evolution. this beautiful life in this beautiful There is nothing like Life and world is useless, and that one can Death: And I repeat that there is reach the goal by his so-called re- one continuous evolution, and nunciation. There is only one way unselfish action is necessary for to the mystic and the occultist— its progress. Every action that sins the way of Divine Love which against love must be avoided, and alone will lead to the Divine Life. every one of us must do our duty Poet Mathew Arnold refers to of brotherhood. three groups of persons in this In one of the Suttas, the Lord world. The first comprises the Buddha himself says:— great majority of people who live Cease to do evil; an aimless life—a mere animal Learn to do well; existence. The second comprises Cleanse your own heart; some people who strive for That is the religion of the spiritual progress, but care more Buddha. for themselves

SELF-REALIZATION 729 than for others. In them there is an miracle than the creation of the element of selfishness. The third Universe. One touch, and we pass group comprises Saviours who from darkness to light; one touch reach the goal along with others. and all our eternity is changed". The Poet calls them helpers and This nectar is ever enjoyable. friends of mankind, nay, sons of Every saint appealed to God God. They have the divine and said, "Let Thy Will be done, qualities of self-control, cheerful- not mine." This means that a ness and helpfulness—Divine spiritual aspirant must go with the Love, which alone, as I said, leads current of Evolution and not to the Divine Life. against it. That was why, in one I shall give here a few gems case, the great Ramanuja said, from the Treasury of the Divine "No; I ought not to meddle with Love of our immortal Dravidian God's Will, once it has been Saints in corroboration of my formed. Let His Will be done; let statements. The great Saint Embar me not be the instrument of lamented that he misused his God- interfering with it". given body, and that he should "To Saints all things remind of have steered the boat of his body God''. The chief characteristics of aright to the heaven of heaven's spiritual aspirants are given in beatitude. Bhagavat Vishayam. Nanjiyar St. Nammazhvar says that God defined a real Vaishnava. If one is 'Nectar' (Aravamude in Tamil) when seeing another in adverse —Love Endless. How this Nectar- circumstances is moved to pity Love works in the spiritual then he is a true Vaishnava. To be aspirant is beautifully described a Vaishnava is to belong to God; thus in Dr. Faber's "Creator and to belong to God is to be like God Creature". By sanctifying grace Himself—i.e., as 'the Friend of all He is incessantly, habitually, pow- creatures'. The name 'Vishnu' erfully, super-abundantly, pouring connotes the Supreme Paramatma into us marvellous communica- in His all-pervasive character. A tions of His Divine Nature. Each Vaishnava is therefore one who undulation of it, as it reaches and realizes this Truth—the One informs our souls, is a greater Vishnu in the many-ness. The 730 MEHER BABA JOURNAL forgetting this truth is misery, the good care of your body, but do recollecting it is happiness. Let not be a slave to it". He asks us to those who falsely say that take vegetarian food and milk, polytheism is the religion of and reject meat, alcoholic drinks, Southern Indians listen to the etc., which "excite the animal story of Ambarisha. According to nature in man". Speaking of him firm faith in the One God Service he says, "That is real characterises true believers. Service where there is no thought Our Dear Baba therefore, says of self at all". A true Sanyasi is very succinctly, "The aim of life one "who does not act according should be to realize one's own to the dictates of his lower self self as the Universal Self". The and who resists all worldly temp- Path is thus described: "God tations." Meditation or deep and reveals Himself only to that mind properly organised thinking pro- which is entirely devoid of duces a force of its own which is egoism and egotism". He advises very useful to the spiritual asp- the spiritual aspirant to be bold: irant. "God-consciousness means "Do not get disheartened and to be mentally, emotionally and alarmed when adversity, calamity spiritually conscious of the One or misfortunes pour in upon you". Self at all times and in all He warns us not to be proud: places." He who becomes God- "Beware of pride, not only conscious radiates spirituality. because it is hydra-headed, but That is Self-realization. because it is deceptive". He lays In the next article, I shall deal much stress on our taking in detail with the qualifications particular care of our body, but necessary for a spiritual aspirant. adds a useful rider to it: "Take

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Nobility is in humility; leadership is in truthfulness; pride is in poverty; influence is in piety; greatness is in contentment and independence is in self-sufficiency. —OWAISE-QARAN.

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Wonders in Numbers

ADAPTED FROM The Actions, Sayings, and Writings OF MEHER BABA BY WILL BACKETT (LONDON)

IT Is significant that the trowel air, fire, earth, water and ether. used by the Master at the "Now each of us possesses ceremony of the foundation mind, but so long as the mind laying of the Universal Spiritual controls the body, the Perfection Centre, was made of seven state (i.e., of a God-realized metals, and that other numbers person) cannot be reached. If the are embodied in the ground plan mind crosses the first and goes of the buildings. In it two lines into the second plane, the first is intersect in the form of a cross, realized. When it goes to the and at the centre point is the third, the second is realized, and Master's own seat, from which so on, until the 7th, when it also three concentric circles mark becomes perfect. the position of the other "So the human body, which is buildings, the whole area being composed of five elements of thus divided into 12 parts, four in Nature, passes through the seven each of the three circles. planes (5 plus 7), and becomes a Some years ago, the Master Sadguru, who, as said above, is gave the Mandali the following said to be divided into twelve spiritual "riddle":— parts." "Every Sadguru (Perfect The symbolism of the number Master) is divided into twelve "12" is contained in the mytho- parts, which mean his Circle—- logical story of the twelve the circle is invariably of twelve labours of Hercules, known in persons only. the West, and in our sacred "The human body is composed scriptures, as well as in measure- of five elements of nature, viz., ments of time and

732 MEHER BABA JOURNAL money. Numbers, however, when expressed in numbers. A modern used by a Perfect Master in word wireless set illustrates the same in or action penetrate far more the ether, and in finer realms Baba deeply, as the physical plane is explains, feelings and thoughts but the "scaffolding" as it were for give rise to different coloured the Master's universal work. The sanskaras.* ''Ordinary good daily action of Sai Baba of Shirdi thoughts cause impressions of a in begging his food from five light-blue colour, which when houses, representing the five great expressed in words and acts, world religions, and his words, deepen the colour. Anger and "Mother, give a little bread", wicked deeds cause red sanskaras, could affect the whole humanity which are the worst and most as was the performance of the difficult to be wiped out. Intense Arati ceremony by Shri Upasani spiritual longing gives rise to Maharaj on the occasion of Meher sanskaras of the green colour, and Baba's birthday for the benefit of are the best, just as the red all. One who thus works with sanskaras are the worst". Universal Consciousness and As a symbol of the perfect state Divine Mind, completes his outer enjoyed by a Sadguru or Perfect work on the inner planes, so that it Master, the number "12" may remain a creative and composed of the numbers "1" and sustaining life-force. "2" indicates (1) the Master's It has been held that the unchanging consciousness of the esoteric science of numbers was Infinite Source of All, in the midst the basis of the teaching of of (2) duality. Having ''come Pythagoras, including religion, art down" for the supreme duty of and science, as well as pure freeing the souls who are still mathematics; form, sound and bound by duality, He is conscious colour depend upon variations in both of the Self and of the vibration, and the laws governing Universe. those changes can therefore be

* Sanskaras are impressions on the mind and body of actions, desires, tendencies and thoughts bound up with our egoism. They may be good or bad, important or unimportant. WONDERS IN NUMBERS 733

There are legends which "The vibration sweeps along, illustrate duality manifesting touching with its swift wing the from the One Infinite Ocean of whole universe, and the germ that Pure Being. Baba explains that dwelleth in darkness, the dark- this cannot be understood until ness that breathes over the man reaches the goal of evolution slumbering waters of life….. The himself, but he has illustrated the Three falls into the Four. The process that as movement and radiant essence becomes Seven emptiness appear simultaneously inside, Seven outside….. Listen, when an expanse of still water ye Sons of Earth….. Learn, commences to roll, so with move- there is neither First nor Last, ment upon the still Ocean of for all is One Number, issued Infinite Being, "emptiness" mani- from No Number.'' fested a Akasha, and motion as To the Christian, the problem Prana, or universal energy. Other of duality, of good and evil, is dual happenings occurred at the solved in the Cross which same time thus manifesting the symbolically is closely connected latent powers within the Infinite with the Circle, in which the ap- Ocean of Being and, the Prana, pearance of duality is connected state divided into seven parts, with its Centre, as a point within forming the subtle world, and the the Circle, through which a gross world manifested from the horizontal line divides what was Akasha state. A clash ensued before a single whole. By adding between the two "opposites'' and the vertical diameter, a fourfold the electron was formed, as the figure results, which is the sign of most finite gross manifestation of outer "manifestation", the cross the Infinite. within the circle. The Celtic In the stanzas of Dzyan, which Cross in the West embodies both Madame Blavatsky describes as a the Cross and the Circle symbols very ancient record, the sym- and, these appear either together bolism of numbers is employed or separately in many religions. in describing in poetic language, Baba has explained that the the awakening of the physical evolution of "mind" or "thinking" universe:— appears in the

734 MEHER BABA JOURNAL least degree in the "stone" stage. fish form is in the crab, which has This latent human form at that connection both with the water stage is of course quite imper- and earth. ceptible to the naked eye, being "In the fourth stage the water extremely latent, but with eyes, fowl appears, having connection nose, mouth, hands, and feet, both with water and air, and the compact in the last degree. He last but one aspect of this stage, is says, "It is like a cloth doll, which the cock which has very little can be made to resemble an connection with the air, but is uneven piece of stone when almost entirely on the earth. The carefully folded up, and as the last form of birds is of a large stone evolves, these imperceptible burly one with a long beak and a compact parts of its body begin lolling piece of flesh on the chin. getting unfolded. The same "The next 'turn', the fifth in the process continues in the metal and animal creation is in the Kangaroo, vegetable kingdoms, as in the tree, which through various higher the branches crudely represent forms such as the dog and limbs, and the root, which is monkey, culminates in man." underground, the hair on the head. Summarising these stages, This stage in the tree represents Baba concludes:— the first of five principle "turns" "(1) From under the ground to of the compact human form from its surface. "stone" to "man". (2) From the surface of earth to "The second stage in the animal water. creation is in the worm, where (3) From the depth of water to feet lie flat on the ground, with water surface. two hands, two feet, twenty (4) From the surface of water fingers, etc., not perceptible in to air. their proper order, and very crude (5) From the air to the surface and minute. of earth. "The third is in the fish, where There are distinct stages in the the face is upward, and the body unfoldment of the human embryo raised say 60° and with compact before birth, that correspond to hands and feet as fins. The last certain aspects of these "turns". On the "Reverse" Path of the Soul,

WONDERS IN NUMBERS 735 these "turns" have their corres- Baba enumerates seven stages pondences in the superconscious of conscious Bliss:— planes of cosmic development, (1) Throughout the animal culminating in God-Conscious- kingdom from the fish upwards. ness. (2) In ordinary human beings. "The evolution of conscious- (3) Yogis in the trance state, ness proceeds side by side with awakening kundalini through the evolving form of man and concentration, passing through reaches the stage of instinct in the first, second and third cosmic animals, and intellect in man, planes of consciousness within becoming inspiration in advanc- the "subtle" sphere. ed human beings, and illumi- (4) On the fifth cosmic plane, nation. When all sanskaras are in the mental sphere, where one removed, consciousness freed becomes engrossed in the Light from limitation, realizes the Self". of the Almighty. Baba illustrates five different (5) On the sixth cosmic plane. stages of human consciousness in (6) On the seventh plane of this gradual evolution:— God-realization. (1) "Ordinary waking state" in (7) The Bliss of Sahaj Samadhi, which the universe is experi- during the process of "coming enced with full consciousness. down" from there and after (2) "Ordinary dream state" in regaining the gross and subtle which the universe is experi- consciousness. enced in a semi-conscious state. The Perfect Master retains this (3) "Ordinary sound sleep perfected consciousness while in state'' in which nothing is experi- the world in which he also enced. experiences all the five stages of (4) Divine "Dream" state. human consciousness, Baba illus- (5) Divine "Waking" state in trates the full consciousness which one gets the experience which the Soul develops through pertaining to the Divine. In the the evolution of form, by com- first state the Soul experiences paring it to a flashlight. In the the Universe, and in the last, the ordinary human being this falls Soul experiences the Self, but not on the "gross" body, through the Universe".

736 MEHER BABA JOURNAL which the soul can only experi- two, the Soul may now be said to ence the "gross" world and remain "see" God. However, the Soul unconscious of the subtle and does not know itself as being One mental worlds, because the with God, because the flashlight of "flashlight" of consciousness is its consciousness is upon its not thrown upon its subtle and mental body and not upon itself. mental bodies. At this stage the Baba compares man's mind to a soul is also completely ignorant cup containing the lusts, ambitions about itself. The functioning of the and intellect through which the flashlight of consciousness of the spirit accumulates impressions of ordinary human being, is limited its experiences, and he illustrates to the gross body, because of the operation of higher conscious- sanskaras, but when they are partly ness thus:— worn out, it becomes possible for "Suppose a pilgrim in Egypt the soul, to withdraw the flashlight reaches the mental sphere, and of consciousness, inwards, and conceives the idea of seeing throw it on the subtle body; while America, the pilgrim has not even working thus, the soul is only to think about America, but conscious of the subtle world. simultaneously with a wish on his Consciousness of the "mind" part to be there, he will find world is obtained, through a himself actually there, sooner than similar process of wearing out the time it takes to think about more sanskaras to enable the flash- America in the ordinary way. And light of consciousness to turn on why does the pilgrim in the mental to the "mental" body, at which sphere travel faster than thought stage the soul becomes uncon- itself? Because he does not strictly scious of both the "gross" and speaking travel; as the mind is "subtle" worlds, and is centred everywhere, the pilgrim in the solely on the "mind" world. All mental sphere can be anywhere he three "worlds" are in varying likes, without using his gross and degree, "shadows" of the Oversoul, subtle organs." He says: "With the but since the "mind" world is disappearance of all sanskaras, it closer to Reality than the other becomes possible

WONDERS IN NUMBERS 737 for the soul to withdraw the needs to be regarded in its flashlight of consciousness from relationship to the One reality, the mental body and turn it which thereby Itself acquires towards itself. At this stage the Self-knowledge. Thus, God is at soul is completely unconscious the heart of the Universe, and of the universe, since it has becomes revealed through its dropped all the bodies (gross, association with Himself. His subtle and mental) through Infinite Knowledge, Bliss and which alone the Universe can be Power are at the back of the experienced. God-realization is Mind of a Perfect Master, thus a distinct goal for the Soul, whereas at the back of the mind and every Soul is bound to of an ordinary person, is realize its own true State. In intellect. God-realization, the knowledge "In the foregoing brief sum- which was latent in the Oversoul mary of evolution, of body, mind (Paramatman) from the very and universe, the numbers "5" beginning, becomes manifest in and "7" in the Master's spiritual the full consciousness which the riddle reappear, as well as the soul has developed." number "3", in the threefold "Paradoxical as it may seem nature of man's evolving con- upon the false consciousness of sciousness, through his three the universe, the outcome of "bodies" physical, subtle and sanskaras, depends the real con- mental. Baba explains* that free- sciousness of the 'One'. The rela- dom from limitation in God-real- tionship between the "real" and ization assumes three forms:— the "illusion of reality'' may be (1) Most God-realized souls symbolised by numbers, as "1" leave the body at once and and "0", since "nothing" is the forever, and remain eternally converse of ''All". In the number merged in the unmanifest aspect "10" therefore, we see that "0" of God. receives its value only by being (2) Some retain the body for a associated with the "1", and that time, but their consciousness is is the truth behind the "zero" merged completely in the value of the universe, that it unmanifest aspect of God.

* Article of "The Avatar" in Meher Baba Journal, Nov. 1938, pages 2/3. 738 MEHER BABA JOURNAL

(3) A few God-realized souls From the material standpoint, the keep the body, yet are conscious striking off of the sacred thread of themselves as God in both His while reciting the kasti prayers, unmanifest and His manifest signifies the removal of the dust aspects... They know themselves that may be on the thread, which as God in everything, and are is the outward manifestation. therefore able to help everything, ''From the esoteric religious spiritually, and to make other standpoint, it signifies the driving souls realize God. away of bad desires, and bad There is a threefold standpoint thoughts, which is the mental in ceremonial religious obser- manifestation. vance, which may become the "From the esoteric spiritual initial stage of true worship and standpoint, it signifies the wiping the highest divine knowledge that out of sanskaras." "comes in and through Love", Baba continues, "If it is done "which", Baba continues, "has in in right good earnest, and with it the spiritual faculty:—intuition, great sincerity of heart, it certainly inspiration and illumination... It is wipes out some of one's sanskaras, Love that makes one transcend the but if performed a thousand times dominion of the intellect, and gain a day mechanically, or for show the state of complete lower self- or for the observance of custom, it annihilation.... becoming less and will be of no avail." less bound in the onward march "In the first four cosmic planes, by the trammels of human limita- the pilgrim travelling on the path tions''. of worship, Love and Devotion Describing the Kasti ceremony (Bhakti Marga), obtains glimpses of the followers of Zoroaster, of Eternal Joy, and on the fifth Baba says:— and sixth cosmic planes, which "The three knots which are are in the "mind" sphere, he tied during this ceremony, experiences direct enjoyment of indicate:— the Eternal joy; he only achieves (1) Good thoughts, the state of Infinite Bliss when the (2) Good words, seventh and last plane of Perfec- (3) Good deeds. tion is reached, in God-realization.

WONDERS IN NUMBERS 739

"The pilgrim who travels on Bliss and Power of the Highest." the path of service (Karma "A God-realized Soul", Baba Marga), obtains glimpses of Eter- explains, "does not become nal Power on the first four cosmic something utterly different from planes, and becomes a Mahatma what he was. He remains what he on the fifth and sixth planes in was, and the only difference the mental sphere of cosmic which the realization makes in consciousness. The pilgrim on him is that whereas he previously the path of Knowledge (Dnyan did not consciously know his Marga), has experiences relating true nature, now he knows it. And to the knowledge aspect of the he also knows that it has really Highest, as he passes onward been what he now knows himself through the six cosmic planes, to be: "The Infinite Oversoul and on the seventh realizes with (Paramatman)"… All that he has pilgrims on the former two paths been through is just a "game", for of Love and of Service, the it is nothing but the process of State of Eternal Knowledge, finding oneself."

❃

My heart is surcharged with the divine treasure of His Gnosis which I cannot disclose because I see no one fit enough to receive it. If the worldly-wise were bestowed this knowledge, there is the fear of their falling into the temptation of utilizing it for ensnaring the world and to the ignorant and the unwise it is valueless being far above their grasp and reach of understanding. I have not yet come across any one in whom I can confide the divine secrets, but God never keeps the world long devoid of personalities whose hearts are overflowing with His Love and Knowledge. —HAZARAT ALI.

❃ My Beloved Meher Baba

BY A. S. HUSSAIN (MORRIS COLLEGE, NAGPUR)—A Student

My heart sings with joy, As I think of Thee, Like a baby clasping to its mother, I yearn for Thee. Much have I traversed, The pierce agonies of Life, Shower upon me Thy Compassion Great, To set my Soul Free.

ONE may ask a question: why dancing divinity in his two should we have Meher Baba at all? gleaming eyes. There is some- But I may ask a counter-question: thing remarkable about this Why do we require food; And the personality. answer is in affirmative. Because Every one of us longs for it is our necessity. And to live happiness in this world— without it is a psychological happiness which is materialistic absurdity. All our possible human and hence ephemeral. But Meher relationships manifest themselves Baba's grace is to cleanse our in our urgent necessities of one hearts from sinful impurities. It sort or the other. Similarly, to ennobles and transports one to keep us spiritually fit and alive the blissful regions of perfect there is needed the mediation of happiness—happiness which is one who is highly spiritualised ever-lasting. For long have we and a truth-realized being. And wandered in the thorny mazes of such is Meher Baba, who, by his this shadowy world and blind- captivating simplicity, and high folded are we treading on the mission, has won universal beaten tracks of carnality. Should recognition. To a casual observer, we not, then, merge ourselves in at the first glance, he must appear the personality of one who has as deceptive. But this is not so. come "not to preach us, but to There is some magic—some awaken

MY BELOVED MEHER BABA 741 us", and who is helpful in the world. What he stands for, is a removing the thick veil of case unparalleled in the history of ignorance that has clouded our human civilization. There is a soul- intellect by manifold desires and enthralling beauty in him. He ambitions? never gives an undue publicity to To earn money, to maintain his spiritual practices;—he never family is the hum-drum business of makes a false display of them. And every earthly being. But after all, there is absolutely no harm in why do we so devoutly cling to it? following the instructions of this Everything in this world is selfless divine being who does not transitory and perishable. It is covet money on any account; immutable that a transitory object whose dealings are straight-for- can never give us perfect happiness, ward, honest and whose precepts for all enjoyments are painful in are conducive of real good. the end. Why should we not crave We all quarrel in the fair name for that which is eternal substance? of religion. But our cry is in the And for this the guidance of a wilderness. That religion which Sadguru (Perfect Master) is has lost sight of humanity at large necessary. For true spiritual is worth the name of a religion. It discipline the aspirant has to seek is nothing beyond a figment of our the shelter of a Sadguru. But, weak imagination. It is nothing unfortunately, in our trying times short of a fabricated myth to there is a great dearth of really delude people by its allurements. selfless and experienced spiritual And I quite agree with Meher Baba guides. There is mushroom growth when he says that, "All this para- of the hypocrites who are immoral, phernalia of the priest-ridden covetous and fortune-hunters. churches is not only superficial but Their very assertion of a true devo- positively misleading". Really tee is symptomatic of gross evils. speaking, all antiquated traditions, Their silver-tongued oration is certain unpunctured dogmas, and never the test of their genuineness. religious conventions are ungrudg- And here is Meher Baba who has ingly gulped down by us. gone into seclusion for the peace of

742 MEHER BABA JOURNAL

And the result of this is simply out the Omnipotent from the in- horrible. nermost depth of the heart itself. Churches, mosques and Meher Baba's attitude towards temples are needed in their own the inquirer is simply marvellous. way, but certainly, they are not One is simply enraptured to the pass-port for human salvation. notice with what gentleness and A regular visitor of them need not delicacy of feeling he responds to be a God-man; contrariwise, he the intellectual problems of the may be the worst scoundrel on inquirer and the divine sparks the face of the earth. It is the that emanate from him are so intrinsic human values that count pure and glorified. and not the mere external show. What Baba's mission stands for These places are not an end in is not the sectarian dogmas but themselves. What is my the universal Truth. His aim is at conception of religion, then? a synthesis of the warring creeds. Certainly it is not erroneous So his preachings are not hack- religious ties which blur our true neyed, outworn formulæ but spiritual vision. These ostenta- something which believe in a tious religious conventions, cere- living understanding among the monials and rituals—deceptive as people. He extends his helping they are—are the treasures of hand to all—irrespective of caste, hoary past when men were not so colour, creed, sex and age—who spiritually enlightened. The only are earnestly after Truth. And he religion that can appeal to a has said, "If the aspirant loves modern mind is that which helps and tries to understand the the purification of Soul. And, Master, he attains the Goal very therefore, Meher Baba is just rapidly". when he preaches to the world Baba never attaches im- that God which we want to portance to miracles. Curiously realize is not to be sought away enough, we never admit a man's from life but in life. And the only spirituality unless he bears the religion that I have got from him effigy of a large string of is to introspectively visualise on miracles. For a Perfect Master the sub-conscious screen of my like Meher Baba, mind the divine glory and fathom

MY BELOVED MEHER BABA 743 the miracles are of lesser signi- their realization. Baba's "concern ficance, though he has exhibited is not with the body but with the them many a time. It is his own Soul". self that breathes divinity is To me it appears that Baba is enough to captivate one. To put Messiah of the age. For in the words of Meher Baba: messiahnism means salvation. "Even if we suppose that a And Baba's attempt is to save us person is intellectually convinced from earthly sufferings and to about the existence of God by awaken from our intellectual means of miracles or some such stupor. His is a supreme Voice objective data, this will not that reigns in my heart for it has necessarily release his heart…. untied my mind with such earthly The allegiance which he might limitations. For this Universe is perhaps give to God as a result only a gigantic system of of such cold revelation will be intricate maze in which all the either through fear or through roads ultimately end at the grave. the sense of duty.'' Undoubtedly, He is an enchanting benefactor of the intellectual search after mine; for he has fully convinced miracles may stamp the super- me that the world is entangled iority of the supermost but this is only in the juggler-like feats of not the right channel for realising the grossest materialism where God. God, according to Meher we all grope and fail. Baba, has to be known through Let those who have studied love and in our factual this Man from different angles of knowledge about God we should visions find out for themselves not be predominated by fear. his true worth that his mission Reverence to God out of fear is transcends not only human nature no true seeking. For spirituality but the entire world. does not merely consist in intellectual knowledge but in "Peace on the Meher Babians".

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Heresy which takes one to God, is religion indeed; and that religion which keeps one away from God is heresy undoubted. —KHAWJA MOENUDDIN CHISTI.

Some Masterly Digs at Human Ego

BY DR. ABDUL GHANI MUNSIFF

HAZRAT MEHER BABA evid- play for the ousting of the Ego.... ently sounds a note of warning to In fact in the more advanced spiritual aspirants of the Path stages of the Path, the Ego does when he says:* "Though pro- not seek self-maintenance visionally serving a useful through open methods and takes purpose in the development and shelter in those very things which progress of consciousness, the are pursued for securing the Ego as an affirmation of slimming down of the Ego .... separateness constitutes the chief Since the Ego has almost hindrance to the spiritual infinite possibilities of securing emancipation and enlightenment its existence and creating self- of consciousness.... The Ego is delusions, the aspirant finds it hydra-headed and expresses itself impossible to cope with the in numberless ways.... It subsists unending cropping up of ever upon mundane possessions like fresh forms of the Ego; and he power, fame, wealth, ability, can hope to have a successful attainments and accomplish- deal with the deceptive tricks of ments.... It is actuated by the the Ego only through the help principle of self-perpetuation. If and grace of the Perfect the Ego is submitted to curtail- Master." ment in one direction, it seeks Even after contacting a Master compensating expansion in the Ego asserts itself very subtly, another direction: and, if is over- by luring the aspirant into adopt- powered by a flood of spiritual ing a line of mental discipline, notions and actions, it even tends action or service however to fasten upon this very force altruistic, presuming it to be which is originally brought into pleasing and

* Vide Meher Baba on "The Nature of the Ego and its Termination," in August, September and October 1940 issues of this Journal. SOME MASTERLY DIGS AT HUMAN EGO 745 acceptable to the Master or The following series is intended interpreting his instructions and to depict some very illuminating intentions in a manner to suit the instances of saints, indulging in a prosecution of one's fads and dig at the Ego of aspirants much to convictions. The Master ultimate- their spiritual benefit: ly enables the disciple to see Once Sultan Mahmood of through even this subtle aspect of Gazni was on a visit to Kharqan to the Ego and eventually makes of see the famous Saint of the place him an automaton for the expres- Hazrat Abul Hasan Kharqani. He sion of his will. sent a message to the Saint saying The Sufi Saint Imam Sherani that he had come all the way from draws pointed attention to the Gazni and it was but proper that ever-present dangers of the Ego the Saint should come out of his deeply rooted in the sub-conscious hermitage some distance to mind when he says, "The greatest receive him. In case of refusal by obstacle to the early and easy the Saint the messenger was recognition of Walis (men of God), instructed by the Sultan to quote is the pre-conceived notions and the qoranic injunction pertaining associations of people as to what to the subject, viz., "Obedience to saints and saintliness should be God, obedience to the Prophet and like. Such a conservative line of obedience to the Ruler amongst thinking happens to be the most them." obstinate veil to be removed and it In reply to the King's message has ruinously resulted in the the Saint excused himself saying, sabotage of the efforts of many a "I am so much absorbed and traveller on the Path throughout drowned in the state 'Obedience to the history of the world. When God' that I am ashamed of my God is pleased to allow a person to lapse in the matter of 'Obedience contact His Wali, He presents to to Prophet'. I have therefore the mind's eye of the aspirant not completely forgotten as to where the humanity of the saint but the the Sultan comes into the picture." Divine and spiritual side of his On getting this disconcerting life." reply the Sultan hit upon

746 MEHER BABA JOURNAL a subterfuge to deceive the Saint. illuminating rejoinder saying, He made one of his slaves to "When you came to me, you were take his place as the king and full of pride and Ego of kingship himself disguised as a slave, with you and avowedly you were announced his presence at the out to test me. Now that you are hermitage of the Saint. appreciably toned down and are The Saint treated the retinue imbued with humility and sub- with scant courtesy and did not mission, the desirable qualities of indulge in any formalities of the spiritual Path, I have to take reception befitting the occasion. notice of them. My getting up The King admitting his defeat in from the seat is not a recognition thus trying to trap him, very of your kingship but it is a tribute humbly offered a bagful of gold to the tinge of Faqiri (spirituality) sovereigns as an humble token that you are today carrying with of his reverence to the Saint. As you." a corrective to this princely * * * gesture the Saint gave Sultan There lived a Saint by name Mahmood a piece of dry bread Syed Hasan Rasul-numa who was to eat which the Sultan found it reputed to be an adept in giving very difficult to gulp it down the the aspirants of the Path the vision throat. Thereupon the Saint of the Prophet Mohomed. Once remarked, "I know this dry and the wife of the Saint requested stale bread is not palatable to him for a similar blissful vision of you. Your gold likewise is hard the Prophet which he has been for me to swallow since I have granting it to others. divorced it from my life long The Saint accepted the request long ago. Please take it away". of his wife and asked her to When the Sultan prepared to prepare herself for the spiritual depart, the Saint stood up from treat by bathing and decorating his seat to bid him adieu. He was herself with beautiful garments naturally piqued to inquire of the and jewellery as befitting a bridal Saint as to why he did not occasion. The wife of the Saint receive him in that manner when very much pleased at the prospect, he came. The Saint gave an busied herself in artistically

SOME MASTERLY DIGS AT HUMAN EGO 747 arranging her toilet as suggested. she lapsed into, she was In the meanwhile, her brother vouchsafed the vision of Prophet happened to come there and the Mohomed. She awoke from her Saint addressing him said, "Go dream very cheerful and happy and see what your sister is doing. and communicated the exper- Does it befit her age to occupy ience to the Saint. When she herself in this manner? I have be- asked him the reason of thus come old now and need no such treating her to look foolish, he embellishments and attractions. Is replied, "You had pride in your she thinking of marrying again?'' heart. You never really believed The brother-in-law of the Saint that I was capable of giving to was actually taken aback to see anybody the vision of the Prophet. his sister dressed like a bride as In the sorry predicament that was described by the Saint. He forced on you, you felt very therefore remonstrated with her much grief-stricken and dis- saying, "Are you in your proper appointed. No sooner the spirit of senses? What is the meaning of humiliation possessed you, the making up yourself into a bride in trick was accomplished. The this age of yours? You are surely aspirant never achieves the Goal mad. Your husband is evidently so long as the Ego is active in right when he says that you are him in any form." thinking of a second marriage." * * * The wife of the Saint crumpled Once a disciple of Hazrat up completely at this deliberate Zunnoon of Egypt complained of and mischievous twist in the no spiritual achievement in spite situation whereby she was visibly of his assiduous prayers. and made to make a fool of herself. In asceticism over such a long a fit of uncontrollable anger and period. The Saint asked him to disappointment she shattered her give up everything that he was bangles, tore her clothes and doing till then. made a terrible scene by crying The disciple obeyed the and wailing. After a time she felt Master's instructions but could completely exhausted and fell not resist the temptation of into sleep. In the sleep state that

748 MEHER BABA JOURNAL offering the last prayers of the out my orders literally. You day before retiring to bed. In his evidently indulged in some of sleep that night he was granted your age-long religious practices. the vision of the Prophet of If you had not indulged by force Arabia which he had never of habit even in that little prayer, experienced till then in spite of God Himself would have come to his devotion and worship of you instead of the Prophet." many years. It should not be concluded that Bubbling over with joy at this religious practices have no mean- spiritual experience, he conveyed ing and spiritual efficacy. The the news to Hazrat Zunnoon. The point is that these practices should Master reprimanded him saying, not be allowed to degenerate into "It seems you have not carried a mechanical habit.

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Real Worship as I Understand

BY V.T. LAKSHMI, M.A., L.T.

BY service to humanity we groups of men and women, should understand that it is far kneeling before the Cross in the deeper than mere lip-deep churches and praying for the sympathy, a gesture of patronage redemption of the world. It is also or silent appreciation. It is true indifferent to scores of men and worship of God-in-man, and for women rigorously praying at that reason it is counted by God fixed intervals, in the holy and therefore it should be very mosques. But it wants ardent men, dear to man. Indeed, the world of the servants of humanity, who to-day holds no regard for the would dedicate their lives stalwart votaries, whose concep- willingly to the service of man- tion of worship comprises going in-need and man-in-distress. It is to temple, lighting the camphor verily said that the true worship and breaking the cocoanuts. It is of to-day needs to be conducted not glamoured by the devout more outside the

REAL WORSHIP AS I UNDERSTAND 749 sacred walls of the sanctified millions of unlettered, whose places than inside the same. Its enlightenment should be our basic principle should be self- utmost concern. There are sacrifice dictated by love and its hundreds of orphans and goal should be the perfect charity destitutes, whose lives should be of every person's earnest urge to shaped and whose rights to aid the old and disabled, to raise citizenship be recognised. There the holy and the fallen, to cheer are the so-called lowly, who suf- and help the distressed and fer from the enormity of social delinquents and to cure the inequities and religious disabili- maladies and miseries of all the ties and whose problem arrests deservingly unfortunate. Verily our reasonable consideration and such worship is twice blessed. It an immediate solution. And there sweetens the life of one who is are wronged and strayed women served and it purifies the life of who are more sinned against than one who serves! sinned and whose future should Free and willing service no longer be neglected by every rendered in any direction has the humane person. only aim of making the mankind Thus, it is doubtless that the better, nobler and happier. It is a world of to-day needs thousands desideratum considering the vast of selfless and earnest worker- sufferings and dejection of worshippers to serve strenuously humanity in every field of life. and relieve the deserving, There are the old and physically dejected, wronged and suffering disabled, who need our sympa- mankind, which smarts under the thetic assistance. There are manifold, under-mining influ- mentally deranged men and ences and excrescent evils. Need women, who have a legitimate it be said that such divine man- claim upon our leniency and help. worship or service must precede There are the discharged delin- the advent and work of an Avatar, quents who need to be reformed who would, with the co- and rehabilitated in society. operation of these worker- There are the unemployed men worshippers, lead humanity to and women, for whom we should the goal of Self-realization? Sri find a decent living. There are Babaji knows it well and

750 MEHER BABA JOURNAL hence he has enjoined his dis- to join his holy band to put our ciples to engage themselves in shoulders to the wheel of his tireless service to humanity and noble task, which is God's work pave the way to his glorious and our legitimate duty! mission! Let us, therefore, hasten

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Adoration to Baba

BY JOSEPHINE ESTHER ROSS (U.S.A.)

Beauty hath woven for Him her fairest mantle, Love hath entwined in His hair sweet flowers of Spring; Light hath bowed at His feet in adoration, Filled with humility, angels have ceased to sing. Clouds at dawn have blushed to crimson and rose, Because He hath passed and honoured them with a glance; Deep in the wood the flute of the hermit is stilled, And wandering nymphs have left their sylvan dance, And drawing about them robes of shimmering green, Have stolen through forest glades where the ferns grow tall, To kneel at Love's feet and willingly there to surrender, Vowing henceforth and forever to follow Love's call. Now through the depths of the forest a shadowy form Swiftly and silently glides, making never a sound; Daintily treading over the springy mosses, Stepping lightly as one on holy ground; And pausing a moment, startled, proudly lifts An antlered head, and, questioning, sniffs the air, Gazing with wide-set, gentle eyes that are filled With a dawning wonder that Love could be so fair. Hushed is the wind and trees have ceased to murmur; Even the voice of the brook is mute with awe; And the rising sun hath paused on the threshold of heaven To worship the Master, Creator, and Giver of Law. Those Who Follow the Master*

ELIZABETH CHAPIN PATTER- complete her education at a New SON born in Chicago, the heart England finishing School. During of the middle western states of the vacations of this period, she America. Descended from Puri- travelled twice to Europe with tan ancestors, those devout and her family visiting the cultural intrepid pioneers who sought centres and gaining a natural freedom of worship on New Eng- feeling for international life. land's shores ten generations ago. As was customary among her Her parents moved to New set, after completing school, she York City when she was the age had the usual formal "coming of five, at the time when her out" or introduction to New York father extended his stock broker- society. However even then this age business to that metropolis. social side of life did not appeal Throughout her youth her winters to her. The following year, 1917, were spent in New York and her the United States entered the summers in a country place Great War and the young girl outside of Chicago, thus volunteered for Red Cross work. travelling became a matter of The first Motor Corps Service for course as she journeyed these American women was formed, thousand miles with her parents which she qualified for and twice yearly. joined, thereafter doing ambul- In addition to her secular ance motor work at the New schooling, her Father being reli- York hospitals, docks and gen- gious-minded, insisted that she eral emergencies during war time. and her two sisters and brother This humanitarian side of life have a grounding in Christian greatly appealed to Elizabeth study by the Protestant Church. Chapin but with the close of the At the age of sixteen, Elizabeth last War, the American Red Chapin went for two years to Cross Motor Corps disbanded

* A series of life-sketches of Meher Baba's disciples. 752 MEHER BABA JOURNAL and she could find no other work approach she became more and of a philanthropic nature as active more taken by her extended and engrossing, so she turned to a reading of Eastern literature, on business career. At this period few all variety of spiritual thought, women were in the down-town particularly "The Gita" made a business world of New York and lasting impression. it was rather of a pioneer adven- In 1928 Elizabeth Chapin took ture on her part to enter the insur- a long tour around Africa and ance field, where she became upon her return in 1929 she was associated, as broker, with a large married to a life long friend, insurance firm. Although this was Kenneth Patterson of New York. twenty years ago, to-day she is Henceforth dividing her life still associated with this concern. between marriage and business, Her love of travel and ad- the now Elizabeth Patterson still venturous spirit however would continued, in the summer times, not be harnessed by even an her travels to many foreign parts. absorbing business career and In 1931 she went on a Scientific every year she would take an Arctic Expedition by icebreaker to extended vacation. During 1927 Siberia, Franz Josef Land and to she travelled around the world, at within 400 miles of the North which time she first visited India. Pole. She was moved by the spiritual Despite this full life, she was feeling in this ancient land and unconsciously in search for some- deeply impressed by the pilgrims thing unfulfilled in her experi- at Benares. Strange to say that, ences. Then came the turning although philosophy had been one point of her life. Shri Meher Baba of her chief interests in reading, first visited America in November she had never read any Eastern 1931 and through friends she met philosophy, until after her world the Spiritual Master at Harmon, tour when she chanced to see a New York, where a "Retreat" had friend reading an occult book and been prepared for him. Her first had long discussions in disagree- meeting was the matter of a few ment. Thus through a negative moments only

753 THOSE WHO FOLLOW THE MASTER but it stirred the innermost depth lowed the spiritual training of her soul, and was also outlined by him. Once more, in destined to change the outer 1938, she came to India and this tenor of her life. Although Shri time to participate actively in the Meher Baba returned shortly to spiritual work of the Master. India, this awakened spiritual Since then she has been leading feeling within her continued to the ashram life at his Ahmed- grow gradually and persistently, nagar centre and, also, does and in this her husband shared work as Editor and Publisher of with her whole-heartedly. In the the Meher Baba Journal, spring of 1932 Mr. and Mrs. founded in 1938. Later she Patterson helped with the participated in the Master's six arrangements for the Master's months' tour to the spiritual return visit to America. centres in India, when inciden- The following year, 1933, Mrs. tally she drove the large bus Patterson joined the party of throughout. disciples coming from various At the time the Master went to parts of the East and West and Bangalore to lay the foundation met Shri Meher Baba in Europe. for one of his future Centres and Again in 1934 she was among the Meher Baba Journal was the disciples from the West who transferred there, Mrs. Patterson joined the Master in India, when was active in both interests. the party went to Kashmir, under This life chapter still unfolds his spiritual guidance. under the Master's spiritual During 1937 for eight months, guidance, and whose shining Mrs. Patterson stayed at the example inspires her to make it "Meher Retreat", the Master's one of complete selfless service. ashram at Nasik, where she fol-

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Treat claimants to spirituality with due kindness and defer- ence, because they are daring or aspiring for a much higher thing than what you are doing. —JUNAID

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Hypnotism versus Spiritual Influence

BY ADI K. IRANI

LOVE is one of the most and heart. Introduced sub-con- dynamic factors in human life. It sciousnessly he has no choice for is introduced to the being of man either but has to wait and deal in a natural way. Man never falls with it consciously when it surges in love when he is in a state of up to surface (normal) conscious- forgetfulness. He may fall in love ness in the shape of an 'impotent' in a dream (a sub-normal state of desire. Suggestions introduced consciousness) but the effect of it through sense consciousness are is temporary. The effect of love natural and permanent and those acquired under normal conditions introduced sub-normally, as in is lasting and deep. Hypnotism, are unnatural and The faculty of discriminating weak. right from wrong exercised only Hypnotism is a conscious in normal consciousness is a link endeavour of one, to impress his between 'super-normal' and 'sub- suggestions on the sub-conscious normal' and the same is snapped, mind of another, while holding in the moment consciousness is abeyance the consciousness of his doped by Hypnotism. Discrim- subject, under a temporary spell ination is nearer to the higher of forgetfulness. The critical propensities of man than his sensibility of the hypnotized is carnality. When the head and stupified as if under chloroform. heart as aids to discrimination Chloroform brings about physical accept a suggestion, the effect is numbness as a direct result of the lasting and deep. brain inactivity. Hypnotism dopes A suggestion which is intro- the conscious mind and lets alone duced to man in full conscious- the other sense, to keep them ness of his senses could be suspectible to suggestions. The accepted or rejected by him. Once effect of suggestions is felt by the accepted it becomes potentized as recepient, on his recovery from it has had the assent of the head the trance. He

HYPNOTISM VERSUS SPIRITUAL INFLUENCE 755 confronts incoherent impulses The Master is a luminous source without the formed ideas, trying of inspiration inducing worship to materialize. As unintelligible, in individuals seeking enlighten- they are driven down by ment, and an idol of admiration conscious understanding, through for those who enjoy abstract which they did not enter, to form 'beauty' for its sake. For those a part of his being. It is as easily who are sense-bound he is a disregarded as unnaturally intro- perennial source of sympathy and duced. A foreigner having forced kindness. His influence is felt his way without a permit from and absorbed by those who are in the 'judging' authority (heart and full possession of their 'con- head) has to go back in the 'sub- sciousness' and reasoning. It per- conscious' as a 'complex'. meates their nature as normally Complexes are highly distressing and naturally as the love of a to those in whom they take mother, her child. It contains refuge. If there is suffering in the nothing irrational. It lifts the world, due to failures and mind wherever required, from its disappointments, there is greater bigoted apprehension of experi- suffering in solving psycho- ences and imparts it a power of logical complexes full of multi- harmonious understanding of edged conflicts. They bring about men and things. It tries, not to so much of doubt, despair, dope the intellect but stimulate it indecision, irresoluteness and a towards a universal understand- lack of will to pursue one's ideal ing, in the most natural way. All in the face of obstacles. Sug- argumentative predespositions of gestions introduced sub-normally, a genuine seeker of truth, are as in Hypnotism, besides being encouraged and satisfied by unnatural and weak, are mis- inferences drawn from direct chievous. experiences, wanting no further A Spiritual Master has a pro- evidence. There are no ego- fusion of spiritual effulgence complexes introduced to the 'sub- around him. He has not to exert conscious'; those that are found bringing about a transformation there are given favourable in the life of his devotee, as a opportunities to disintegrate and Hypnotiser does with his client. join the

756 MEHER BABA JOURNAL elemental feelings, reconstruct- Baba intellectually. If there were ing in a resolve for higher a few exceptions, His one time knowledge and selfless service. adherants, owning no allegiance No sacrifice then becomes too to Him now, belong to the notor- great for them. ious species noted for its rigidity. How many persons hypno- They were very elastic and tized, will be prepared to lead a pliable where self-deification life of sanctity and one-pointed was concerned and failed to devotion to their ideal? Would adapt where the truth of their any one be prepared to give up weaknesses was unveiled. So name, fame and all the long they enjoyed the self- paraphernalia of life that created 'hypnosis' which the promote material happiness? Master tried to pamper for a time, Should any one for a moment they comfortably breathed a false think and pronounce, that the air of spiritual superiority disciples of Meher Baba are amongst other brothers-in-faith. entranced by the hypnotic spell When the time for real test of Baba, he is at once rash and arrived they melted away like presumptuous. His audacity in wax under the weight of their hasty conclusions frightfully ego-complex. Spirituality, they overrides his love of truth, and thought could be bartered for a his bold assertion is a mockery show of intellectual gymnastics unto his judgment. He can never or that it was a mechanical plant establish the truth of his infer- to produce units of 'hyper-egos'. ences. He has based his They enjoyed their position till it knowledge on false premises. He tickled them to a spiritual death. has miserably failed to compare To justify their inevitable depar- the account of experiences of ture from a spiritual life they lay hundreds of persons who obey the blame on the Master.

❃ When the Heart Speaks

F. H. DADACHANJI

Expressions of the heart spontaneously poured out in grateful acceptance of the Master’s Grace, loving guidance and inner help, gathered from letters to the Master

(21) But I was to learn, with un- Los Angeles (California), speakable joy, that the Father January 31st, 1935. verily "maketh his son to rise on MOST REVERED AND BELOVED the evil"—as well as the good— MASTER, for I was received by you, ''My cup runneth over ! ! !'' Blessed One, as was the prodigal Is it all a dream, a wonderful, son by his own loving utterly beautiful dream? No, it is really forgiving father. true that the seemingly impos- Such love and grace and sible has happened to me, the sweetness and gentleness I had most unworthy of such grace. never dreamt of! Over and over Nothing less than Infinite Love my heart sings the refrained, could have brought to pass this "Thy will be done, O Perfect miracle. Master"—purify me, transform I came humbly longing, hop- me, fit me to do the will of the ing, at the very most, to be Highest! All that I have and am, I granted the "crumbs that fall lay at your blessed feet, from the Master's table"—hoping unspeakably grateful for the above all else, that the thickness privilege of doing this least little of the veil that separates this poor thing and for the memory of your earthly consciousness from the precious words, "I will help your One True Self might be lessened spiritual progress''. somewhat by the nearer approach It is no wonder that I feel in the flesh to one whom I much as if living in dreams. It all believe to be God-incarnate— seems too wonderful to be true. realising in deepest humility and O, help me to become more anguish of soul that I did not nearly worthy of such grace, for, deserve even one little ''crumb''. "of my self I can

758 MEHER BABA JOURNAL do nothing" for "I know not what the health of our physical to pray for as I ought". bodies —the instruments formed for the use of the Self however February 4th. faulty and inefficient they are My heart is heavy with sorrow now. this morning at the news of the passing of my sister.... During her February 14th. recent illness and since the end The last four lines above were came, I have turned to you many just this moment written, the a time, humbly and devotedly sentence until now having re- praying that you keep her in your mained only partly written since care. To our limited vision, she ten days before. seemed so greatly needed by her During this brief period, I have husband and her two young sons, lived through undescribable inner both of whom are hopeless experiences which you may be cripples for life unless saved by aware of, but I feel the need to some miracle.... It makes me long speak to you of them.... and I've more than ever for the opening of often in the past regretted that I my understanding, the awakening didn't write you of things that I that will fit me to be of at least wished to write, but failed to do some help to ones in need of help. so because of the thought of "If any of you lack wisdom, helplessness and inability to let him ask of God that giv- express in words the meaning of eth to all men liberally and things that you were probably unbraideth not; and it shall be aware of anyhow!... Nothing is given him." hidden from your eyes, Blessed If I had recalled these fami- One.... Can I, by any sacrifice or liar words at the right time, I any means whatsoever, do some- possibly would have overcome thing to help her sorrowing the reluctance that prevented me husband and children? from asking your priceless advice The third or fourth day after in problems that continue to my sister's passing, I felt the baffle my efforts to solve, and it sensation of having someone seems to me that they are touch me on the shoulder—it important in that they concern seemed as if she had tried

WHEN THE HEART SPEAKS 759 to attract my attention to speak April 4th. to me—Was she trying to ask "Of myself I can do nothing. me to appeal to you? All my hope is stayed on thee!" Then one night, in a dream, I Why did I hesitate to ask your was standing and talking with J., advice and guidance and help in where we could look up and see all my problems when you were you (though not quite clearly) here in the flesh? not very far away. A straight Of course anyone would road led from your feet to a spot naturally wish to avoid troubling still nearer to us and then it unnecessarily one so infinitely became curved and less distinct kind and sweet, and I am most so that I could not see all of it; unwilling to do anything that but J., seemed to say, as if in would displease you. Always my answer to a question, "Yes, the heart is filled with deepest way is already laid for Baba to reverence for your being and come. He is just waiting".... But unspeakable gratitude for the I didn't get the meaning of the infinite kindness which you have last. Did the dream signify showered upon me, so utterly something still beyond my com- unworthy of your grace. Please prehension? forgive me if I ask amiss in I have been able to obey your presenting other problems to you. instructions for the care of my You alone of all that I know young daughter A., every day in have true wisdom and know- every detail...... ledge of all things. You told me how to care for my youngest March 20th. child during these six months And still after many weeks, intervening between the day you my letter is unfinished! Possibly graciously received my children I should destroy what I've and self and the time when her written and begin all over again. healing will be accomplished. But I've done that with many Possibly I have imagined it half finished letters to you only—however, it has seemed to during the past two or three me these past weeks that a years and something tells me to change has been taking place send this one on, however, already, both in the manifes- miserably written .... tation of an

760 MEHER BABA JOURNAL increase in intelligence and a (22) nearer approach to normal Stockholm, affection for the rest of us... September 15. Please dont let me fail to obey DEAR BABA, your every command in this Thank you so much for your regard as every other. I'm trying "protection" of my husband . . . . . to the best of my ability to carry He is much better and very happy out every instruction that you and growing more spiritual every gave me ... day. He is a joy to be with and a You are with me all the time, constant source of inspiration. and I'm sure and must know My friend D. N., wrote of her already all that I've written here, meeting with you . . . but something urges me to write. E., writes happily of her work Words cannot express my with you and I follow all with gratitude to you, O Blessed One! great interest. Purify me and fit me to serve With many thanks for your your divine will. protection which has taken effect, With deepest reverence and I am love. affectionately —A. T. C. E. T.

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He (God) makes the law (shariat) His upper garment; the mystic path (tariqat) His inner garment. But know that Reality (haqiqat) is the station of His zat (essence) which is constantly equipoised between infidelity (kufr) and faith (iman). —GULSHAN-E-RAZ.

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Notes from My Diary

F. H. DADACHANJI

THE second month of the personally served by him during Master's seclusion has passed the short period that they were to quietly, with very little to report be with him. He explained that except the two changes narrated his work with the masts was now below. nearing completion and during the final stage of their stay with THE CLOSING OF THE MAD- him he should be near them. He MAST ASHRAM also added that the first batch of After Karim Bava was sent these will be sent away in the back to Calcutta, at the end of middle of the month (September) August, Baba instructed a shift and then the others in like of the Mad-Mast Ashram from manner. By the end of the month, their quarters on the outskirts of there would be no mad-masts in the Arangaon village near the Ashram except, Mohamed, Meherabad colony, to the special Chatti Bava and probably one or quarters of the select masts on two others. the hill where Baba himself had In accordance with these been staying during his seclusion instructions, all except the four since August last. For this, the mentioned above were sent away Master had to remove to the to their respective places from small room of Karim Bava, where they were picked up. A about 12' x 6' to accommodate member of the mandali accom- about 20 of the mad-masts on the panied each group, with instruc- hill. When lovingly suggested tions to make arrangement for that it would be very incon- their food etc., to be supplied venient and stuffy for him in the through a responsible person on small room, during the hot the spot. Two of the mandali month of October, Baba insisted members, selected to take the on that small room for him, as he two batches to Bombay and wanted the masts near him to be Nasik respectively, are the

762 MEHER BABA JOURNAL oldest in age and both observing orders of silence, seclusion, fast silence along with a few others, and other discipline etc., as under special orders in force observed at Ankai had to be during the year of Baba's continued and strictly followed retirement. Masaji, Baba's with particular reference to stay maternal uncle about 70, and Mr. there even if Baba and the group Kale Mama about 60, a retired left Meherabad, and not to come civil officer and one of the oldest out of the enclosed compound of Baba's group—both the during the period of seclusion, veterans evincing a remarkable under any circumstances. In short, spirit of service and devotion to except for the change in place the Master. ordered by Baba, their life rou- With the closing of the Mast- tine is to continue as at Ankai. ashram after four years of its BABA INTENDS LEAVING existence—the time limit being MEHERABAD FOR HIS WORK defined by the Master from its ELSEWHERE very inception—one of the last phases of his external activities During the month, Baba first before he speaks, comes to an privately expressed his intention end. This is construed by the to leave Meherabad with his disciples as one of the happy group for about six months, for signs and indications of the his work elsewhere. The sites breaking of his long silence. first proposed were Ratnagiri, Rajaputana and later Ceylon. Inquiries were immediately THE ANKAI PARTY RECALLED started for a number of places in TO MEHERABAD these provinces for suitable By the 10th of September, the boarding and lodging arrange- party that was sent to the Ankai ments for the Master and the hills (near Manmad) to stay there mandali of about 35 to 40 in seclusion, as described in our including the Western group. By last issue, was called back to the end of the month however, Meherabad and instructed to stay Baba instructed the release of in the quarters just vacated by the this information to the whole Mad-masts on the outskirts of the group, and a circular to that Arangaon village. The same effect went out to the

SUGGESTIONS FOR THE LINES OF WORK 763 groups of disciples residing in me here of Baba's special injunc- different places. Here again Baba tion while personally delivering wanted everyone of the group to individual orders to the mandali know that except for the change on the hill at Meherabad on the in places, his seclusion for the 26th of July that— year continues as at Meherabad: "These orders are to be very that he will see none either during strictly and seriously observed. It the journeys or during his stay at will help me a great deal in my work any of the places for this period for the spiritual regeneration of of his seclusion nor would he mankind at this critical period which will require supreme self-sacrifice, in attend to correspondence of any which I want all my dear ones to kind except reply to telegrams in participate to the best of their spirit cases of urgency and need and and strength. These orders are not to added that he would like every be treated lightly but considered as one of his disciples and others the greatest injunction that a time who have been voluntarily obser- like this needs and every one has to ving his orders to continue as at contribute his or her quota in this. present. Incidentally, this reminds Every effort will count..."

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Suggestions for the Lines of Work FOR the Meher Spiritual Centres

1. Each Centre to be called the MEHER SPIRITUAL Meher Baba and these should be CENTRE of that particular town. the basis of discussions and 2. All irrespective of caste, exchange of experiences by per- creed or other distinctions to be sons interested in spirituality . welcome at the functions of the 4. Talks, discourses, speeches Centre. or lectures, of a purely spiritual 3. Each Centre to have all the character could be arranged under books, literature, etc., about the auspices of the Centre: but each function is

764 MEHER BABA JOURNAL to end with the Arti or invocatory members of all religions. song to Meher Baba, in the 10. A small subscription from language of the place or people. permanent members may be 5. Each Centre is to have at gathered to meet expenses least one big photo of Meher connected with the Centre and Baba which after framing is to be the Centre-account submitted to in a prominent place. the person in charge of Centres, 6. There shall be no president evey six months. Meher Baba for any functions of the Centre: Journal to be subscribed to from Meher Baba's photo will be this amount. treated as being in that capacity. 11. General lines of con- 7. The Secretary in charge of ducting the Centre work is to be the Centre will give monthly adjusted to special local reports of any special functions to conditions. the Meher Baba Journal, 12. The Centre is to do its Bangalore. best in giving publicity to the 8. A branch of purely social Messages, the Teachings and service (upliftment work) may be other important activities of associated with the Centre Meher Baba through local papers: provided it is kept strictly free and it is to work in full co- from any political bias or operation with other similar ideology. Centres and is to be ultimately 9. The Centre shall not be subject to orders from Meher sectarian and shall respect Baba.

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Register of Editorial Alterations Vol. 2, issue 12

Page 705, para 2, line 8, change persuit to pursuit Page 712, col 2, para 1, line 8, change environmet to environment Page 712 col 2, para 1, line 14, change "its below hi" to "it below his" Page 715, col 2, para 2, line 10, change sometime to sometimes Page 718, col 1, para 1, line 6, change generation.* to generation."* (add end-quote) Page 722, col 2, para 5, line 3, change surender to surrender Page 722, col 2, para 5, line 5, change surender to surrender Page 725, col 1, para 2, line 14, change many, to many," (add end-quote) Page 726, col 1, para 2, line 4, change summam to summum Page 733, col 1, para 1, line 14, change a to as Page 737, footnote, change 2/3 to 2-3 Page 740, poem, line 6, change pierce to fierce Page 743, col 2, para 2, line 3, change messiahnism to messianism Page 752, col 2, para 1, line 4, change thought, to thought; (comma to semi-colon) Page 754 col 2, para 1, line 1, change subconsciousnessly to subconsciously Page 754, col 2, para 2, line 9, change stupified to stupefied Page 754, col 2, para 2, line 15, change suspectible to susceptible Page 754, col 2, para 2, line 17, change recepient to recipient Page 755, col 2, para 1, line 25, change predespositions to predispositions Page 756, col 2, para 1, line 3, change adherants to adherents Page 757, col 2, para 1, line 3, change son to sun Page 758, col 1, para 3, line 4, change unbraideth to upbraideth Page 760, col 1, para 1, line 4, change dont to don't Page 764, col 2, para 2, line 7, change evey to every