MEHER BABA JOURNAL Volume 2, No.1 November 1939

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). ! 2&..F?% 7A%A@2%'G7A79%!2@29%&7C7%H90?A%I2C%

Contents

MEHER BABA ON THE PROBLEM OF SEX 1

EDITORIAL The Meher Editorial Committee 7

ANNA KINGSFORD AND SYMBOLISM Will Backett (London) 9 IN THE WEST

INTIMATE TALKS OF THE MASTER Princess Norina Matchabelli 15 HUMAN PERSONALITY Dr. C. D. Deshmukh, M. A., Ph. D. (London) 20 YOU MUST BELIEVE IT Dr. Abdul Ghani Munsiff 26 WHO IS THAT MAN? Countess Nadine Tolstoy 29 MIRACULOUS EXPERIENCES OF Dr. Abdul Ghani Munsiff 36 BABA’S DEVOTEES MEHER BABA’S DISCOURSE ON SUFFERING 45 WE, THAT ARE IN LOVE! Jal R. Irani, B. A. 47 LECTURES DELIVERED IN MYSORE Eastern and Western Disciples AND BANGALORE of Meher Baba 50 BUBBLES (POEM) Kemali 58 NOTES FROM MY DIARY F. H. Dadachanji 60 IN MEMORY OF A GREAT LOVER (POEM) An Ancient Mystic 68

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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 NOVEMBER 1939 NO. 1

Meher Baba on The Problem of Sex

SEX is decidedly one of the most important problems with which the human mind is confronted as long as it does not step outside the domain of duality. It is one of the things which are so to say The arising of the 'given' in the make-up of human problem of sex nature and has to be dealt with. Like every other thing in human life sex also comes to be considered through the opposites which are the necessary creations of the limited mind. Just as the mind tries to fit life into a scheme of the alternatives of joy or pain, good or bad, solitude or company, attraction or repulsion, in relation to sex, it has a tendency to think of indulgence and repression as alternatives from which there is no escape. It seems as if man must accept the one alternative or the other. And yet he cannot whole- heartedly accept either alternative because when he tries repression he is dissatisfied with his lot and longingly thinks of indulgence and when he tries indulgence he becomes conscious of his bondage to the senses and seeks freedom by going back to mechanical repression. The mind remains dissatisfied in both the alternatives 2 MEHER BABA JOURNAL and there thus arises one of the most vital and complicated problems of human life. In order to solve the problem of sex the mind must first understand how both of these alternatives are equally the creation of imagination working under the deluding influence of craving. Craving is implicitly present in the re- The opposites of pression of sex as well as its indulgence and me- gratification; both presuppose chanical repression the vitiation of consciousness are equally disap- by the operation of lust or the pointing desire for sensations. The mind is therefore inevitably restless in either alternative. Just as when there are clouds in the sky there is gloom and lack of sunshine, whether it rains or not, so when the human mind is shrouded by craving, there is diminution of being and lack of true happiness, whether this craving is gratified or not. The mind which is restless with desire creates an illusory idea of happiness in the gratification of desire, and then knowing that the soul remains dissatisfied even after gratification of desire it seeks freedom through repression. Thus in search of happiness and freedom. the mind gets caught up in the opposites of indulgence and repression which it finds equally disappointing. And since it does not try to go beyond these opposites its move- ment is always from one opposite to the other and consequently from one disappointment to another disappointment. Craving thus falsifies the operation of imagination and presents the mind with the option between the two alternatives of The false promises indulgence and repression of the opposites which prove to be equally deceptive in their promise of happiness. However in spite of alternate and repeated disappointment in indulgence as well as repression, the mind usually does not renounce the root cause of unhappiness which is craving, because, while experiencing disappoint- ment in repression it is easily susceptible to the false promise of gratification and while experiencing disappointment in gratification it is easily susceptible to the false promise of purely mechanical repression. THE PROBLEM OF SEX 3

This is like moving within a cage. The gateway to the spiritual Path of internal and spontaneous renunciation of craving remains closed for those who have not the good fortune to be Internal and spon- awakened by a Master. But true taneous renuncia- awakening is the entering into tion of craving is the path of wisdom which in the made possible course of time surely leads to through awakening the Freedom and Abiding Happiness of Life-Eternal. Internal and spontaneous renunication of craving is different from mechanical repression as it is from indulgence. Mind turns to mechanical repression of craving because of disappointment; but it turns to internal and spon- taneous renunciation of craving because of disillusionment or awakening. The need for indulgence or mechanical repression arises only when the nature of craving is not clearly grasped. When the aspirant becomes fully awake to the inevitable bondage and suffering entailed by craving it voluntarily begins to disburden itself of craving through The opposites of intelligent understanding. The indulgence and re- question of indulgence or pression are relative repression arises only when there is to craving craving; the need for both vanishes along with the complete disappearance of craving. When the mind is free from craving the mind can no more be moved by the false promises of indulgence or mechanical repression. However it should be borne in the mind that the life of freedom is nearer to the life of restraint than to the life of indulgence (though in quality it Restraint is nearer is essentially different from to freedom than both). Hence for the aspirant a indulgence life of strict celibacy is pref- erable to the married life, if restraint comes to him easily without any undue sense of self-repression. But such restraint is for most persons difficult and sometimes impossible and for them the married life is decidedly much more helpful than a life of celibacy. For ordinary persons married life is undoubtedly advisable unless they have a special aptitude for celibacy.

4 MEHER BABA JOURNAL

Just as the life of celibacy requires and calls forth the development of many virtues, the married life in its turn also nourishes the growth of many spiritual qualities of utmost The possibilities importance. The value of celibacy of celibacy and lies in the habit of restraint and the marriage sense of detachment and independence which it gives. But as long as the mind is not altogether free from craving there is no true freedom. In the same way, the value of marriage lies in the lessons of mutual adjustment and the sense of unity with the other. But true union or dissolution of duality is possible only through Divine Love which can never dawn so long as there is in the mind the slightest shadow of lust or craving. Only by treading the path of inner and spontaneous renunciation of craving is it possible to attain true freedom and unity. For the celibate as well for the married person the path of inner life is the same. When the aspirant is drawn by the Truth he longs for nothing else; and as the Truth increasingly comes The path of perfec- within his ken, he gradually dis- tion is open in celi- burdens himself of craving. bacy as well as in Whether in celibacy or in marriage marriage he is no longer swayed by the deceptive promises of indulgence or mechanical repression and he practises internal and spontaneous renunciation of craving until he is freed from the deceptive opposites. The path of perfection is open to the aspirant whether in celibacy or in marriage; and whether he begins from celibacy or from marriage will depend upon the sanskaras and the karmic ties of the aspirant. He cheerfully accepts the conditions which his past life has determined for him and utilises them towards his spiritual advancement in the light of the ideal which he has come to perceive. The aspirant however must choose one of the two courses which are open to him; he must either take to the life of celibacy or to The necessity of a the married life; and he must at clear choice all cost avoid a cheap compromise between the two. Promiscuity in sex-gratification is bound to land the aspirant in the most pitiful and

THE PROBLEM OF SEX 5 dangerous chaos of ungovernable lust; and as such diffused and undirected lust veils the higher values, it perpetuates entanglement and creates insuperable difficulties in the spiritual path of internal and spontaneous renunciation of craving. Sex in marriage is entirely different from sex outside marriage. In marriage, the sanskaras of lust are much lighter and are capable of being removed more easily. When sex- companionship is accompanied by a sense of responsibility, love and spiritual idealism, conditions for the sublimation of sex are much more favourable than when it is cheap and promiscuous. In promiscuity the temptation to explore the possibilities of mere sex contact is almost formidable; and it is only by the maximum restriction of the scope of mere sex that the aspirant can The dangers of arrive at any real understanding of promiscuity the higher values which are attainable through the gradual transformation of sex into love. But if the mind once tries to understand sex through the increasing of its scope there is no end to the delusions of which it must be a prey, because there is no end to the enlarging of its scope. In promiscuity, the suggestions of lust are necessarily the first to present themselves to the mind and it is doomed to react to people with the limitation of this initial perversion and thus close the door to deeper experiences. Truth cannot be understood by skipping over the surface of life and multiplying superficial contacts; but it requires the preparedness of mind to centre its capacities upon selected Infinity is attain- experiences and to free itself able through the from its limiting features. This intelligent handling process of discrimination of marriage between the higher and the lower and the transcendence of the lower in favour of the higher is made possible through whole-hearted concentration and a real and earnest interest in life; but such whole-hearted concentration and real interest is necessarily precluded when the mind becomes a slave to the habit of running at a tangent and wanders to many other possible 6 MEHER BABA JOURNAL objects for similar experience. In married life, the range of experience in the company of the partner is so wide that the suggestions of lust are not necessarily the first to present themselves to the mind, and there is a real opportunity for the aspirant to recognise and annul the limiting factors in experience. By the gradual elimination of lust and a progression through a series of increasingly richer experiences of love and sacrifice, he can finally arrive at infinity.

Editorial

NOVEMBER 1939 marks the concerning this publication. commencement of the second year Our intention through these for the Meher Baba Journal. During pages has been to humanize divin- this short period of its existence, ity and this is only truly possible there has been witnessed a turning in the atmosphere of a God- point in history and the entering of realized Master, like Meher Baba. the world into a new evolutionary Hence, this Journal on spiritual cycle. Long ago it was asserted by subjects, has an outstanding and Omar Khayyam, that, ''Diversity unique feature, in that it is under of worship has divided the human the patronage and guidance of a race into seventy-two nations, living Sadguru, or Perfect Master. From among all their dogmas I He is able to translate the essence have selected one—Divine Love." It of all scriptures into real and palp- is time that the spiritual forces of able spiritual experience. the world should be blended into a The Meher Baba Journal is the harmonious whole, rising above sole monthly publication contain- the division and separativeness of ing the Master's original articles.* nationalities and religions, and The Meher Editorial Committee give expression in calm certain heartily welcomes letters and tones that will yet be heard above manuscripts from our readers. the storm of events. The import of However we do not invite this our small new “Clarion Call” prolemics, nor are we concerned in the spiritual arena, inspired as it with the criticisms of doctrinaires is by a Master of Divine Love and who already know so much from Wisdom, will come to fuller the intellectual aspect that this meaning and significance as time very consciousness in them is unfolds. prone to develop the knowledge- Our readers, we presume, have ego, which in turn clouds the by now become fairly familiar understanding of spiritual exper- with the modus operandi of the ience, and automatica1ly tends to Meher Baba Journal and must have keep them distant from living noticed the following general facts

•

• * N.B.-The twelve articles which have appeared during the past year of the Journal are now available in a separate volume entitled, Discourses of Meher Baba, Vol. 1. 8 MEHER BABA JOURNAL

Perfect Masters, who are the templated a number of localities actual embodiments of Know- where sites were eagerly ledge and Truth. proposed. Now definitely he has The thoughts and actions selected the State of Mysore, that depicted by the writings of the is well known as the most Eastern and Western disciples of modern and progressive State in Meher Baba, are hinged around India, as the site for his Universal his divine personality, and their Spiritual Centre and an ideal actual experience and inspiration property has already been deeded in contact with the Master. outside of Bangalore. This great Originality is found in their tableland section of Southern variety of expression, ranging India has a long spiritual history from the mystical, philosophical, dating back to the Mahabharata, poetical, rational and light which epic is among the oldest narrative style. Even the lives of scriptures in the world. Here in past saints are written with a this atmosphere of material view to bringing out in bold modernity and ancient spiri- relief, the modern application tuality, is a fitting background to and parallel characteristics in the bring to fruition through his life, training and teaching of the Universal Spiritual Centre, Meher Master of this age. It is affirmed Baba’s own saying that, ''The that all the great Spiritual Godman teaches us the Truth Teachers who have inspired that to realize the oneness of humanity, had the same theme, everything we must realize. . . though adapted to the needs of that the spiritual life and the their times. material life go hand-in-hand." We would draw your atten- Christ implied the same when He tion to the fact that the principal enjoined His disciples, "to be in field of activity of Meher Baba, the world but not of it". The which for the past fifteen years world to-day needs a reappli- has been at Meherabad, has been cation of spirituality to modern transferred to Bangalore. While times. the old Ashram still remains, its Applied spirituality will come active life in its entirity has been to practical demonstration shifted to its new setting, as also, through the differentiated de- the offices of Meher Baba Journal. partments of the Spiritual Centre During the current year, on the where, under the Master's be- six months journey throughout neficent personal guidance, the India, when the Master prepared saint arid the spiritual aspirant the soil for his great enterprise of will join in his universal spiritual Universal Spiritual Centre, he con- activities. Meher Baba has

ANNA KINGSFORD AND SYMBOLISM IN THE WEST 9

worked out the plans for this but is the sole source of all great enterprise to the smallest existence, peace and happi- detail and the buildings them- ness. The positive value of selves will be in accordance such a unique institution lies with occult measurements. in the fact of the Master's The Centre may well become authoritative words: “I show the spiritual home for human- Man how to put spirituality ity seeking the road back to into practice.” the one God, Who may be —THE MEHER EDITORIAL called by many names, COMMITTEE ______

Anna Kingsford and Symbolism in the West*

[Adapted by Will Backett (London)]

ANNA KINGSFORD'S reform a wide circle of friends, and com- work coincided with the early manded public attention. activities of the Theosophical Although the Christian Church Society, and other organizations, admits the gifts of prophecy and through which the West received vision, it has rarely had such a the impetus that culminated at the remarkable witness to them in end of the Nineteenth Century in modern times as Anna Kingsford the message of the Vedanta through through whom we received the Vivekananda, the great disciple of Hymns to the Gods, published in Shri Ramakrishna, and thus made "Clothed with the Sun" after her a living link with East and West. death, by Edward Maitland, her Foremost in combating the collaborator at the time of her materialistic trend of the age, she active work. Her gifts as a poet, was fearless in the face of the wide range of symbolism and opposition, which she felt keenly deep mystical appeal, the rhythm on account of her sensitive nature, of the ancient Greek, and but her remarkable gifts and remarkable sequence of thought personality, self-sacrifice and and aspiration uniting the inner energy brought loyal support from truths of the East with those of the

* N.B.-“Clothed with the Sun,”from Anna Kingsford's Life. MEHER BABA JOURNAL 10

Christian Church and ancient Love as an essential in every mythology, form a synthesis other gift including prophecy and through which the spiritual is dreams, is expressed by St. Paul seen to be real, and the outer the writer of the First Epistle to world is clothed with a grandeur, Corinthians: "Love never faileth: simplicity and significance that but whether there be prophecies, lift the soul to God. they shall fail: whether there be Although she was familiar tongues, they shall cease: with the widsom of the ancients whether there be knowledge, it from childhood, having access to shall vanish away. For we know her father's library at a time when in part, and we prophesy in part. she invested her dolls with the But when that which is perfect is personalities of the heroes and come, then that which is in part the gods, and staged in the shall be done away." nursery the scenes through which LOVE they move across the stage of the The Hymn to Aphrodite world drama. It was the intuitive faculty which enabled her to link "I am the Dawn, daugher of the "outer" with the "inner" heaven and of the deep: the rather than an intellectual sea mist covers my beauty comprehension of recorded facts with a veil of tremulous light. and ideas. The aspect of Venus I am Aphrodite, the sister of Aphrodite which she depicts has Phoebus, opener of heaven's sometimes been challenged, as it gates, the beginning of Wis- is not the popular conception, but dom, the herald of the perfect it is one that Pausanian describes day. as known to the ancient Greeks, Long had darkness covered the in the time of Cadmus (B.C. deep: the soul of all things 1500) in his account of Greece, slumbered: the valleys were written probably before 200 A.D. filled with shadows: only the "There were two statues to the mountains and stars held Goddess, one to the Venus commune together. Celestial, and other to Venus Apostrophia, who signify respec- There was no light on the ways tively'':— of the earth: the rolling world moved outward on her axis; “Pure Love'', and ''That which gloom and mystery shrowded is liberated from the desire of the the faces of the gods. body." And "The goddess who Then from out the deep I arose, turns the race of men from dispeller of night: the firma- unlawful desire.'' ment of heaven kindled with The all-embracing character of joy beholding me.

ANNA KINGSFORD AND SYMBOLISM IN THE WEST 11

The secrets of the waters were of song and laughter and of the revealed: the eye of Zeus desire of life. looked down into the heart By thee, O Goddess, pure eyed thereof. and golden, the sun and the Ruddy as wine were the depths, moon are revealed: Love is the the raiment of earth was counsellor of heaven. transfigured; as one arising Cloud and Vapour melt before from the dead, she arose, full of thee, thou unveilest to earth the favour and grace. rulers of the immeasureable Of God and the soul is love born: skies. in the silence of twilight, in the Thou makest all things luminous, mystery of sleep. thou discoverest all deeps: In the fourth dimension of space; From the womb of the sea to the in the womb of the heavenly heights of heaven; from the principle, in the heart of the shadowy abyss to the throne of man of God there is love the Lord. enshrined. Thy beloved is as a ring dove, Yea, I am before all things: desire wearing the ensign of the spirit is born of me: I impel the and knowing the secrets springs of Life inward unto thereof. God: by me the earth and heavens are drawn together. Fly fly O dove, the time of spring cometh; in the far east the I be beneath the waters of the sea dawn appeareth, she hath a in the deeps of the soul. message for thee to bear from I am the crown of manifold births earth to heaven." and deaths: I am the interpreter of mysteries and enlightener of The Perfect One transcends all Souls. symbols, for He is the Reality to In the elements of the body is love whom they bear witness. Shri imprisoned, lying asleep in the Meher Baba describes Him thus: caves of Iacchos: in the cribs of "He is the Sun of the spiritual the oxen of Demeter. world, and each of His But when the day-star of the soul innumerable rays penetrates the ariseth over the earth, then is innermost heart of each individual the epiphany of Love. existence, gross, subtle and mental: thus His infinite existence O Love thou art the latent heat of is linked with each and everything. the earth, the joy of the orchard He has now become the very and the cornfield, the strength source of bliss, power and of the wine: thou art the spirit knowledge, which He

12 MEHER BABA JOURNAL eternally experiences, and which great assistance to her in her (during the retention of His scientific studies in Paris and she mental, subtle and gross bodies) through her intuition, would uses for the upliftment of present explanations to him which humanity at large, and the he was unable to obtain unaided. spiritual advancement of indi- Thus they supplemented each vidual souls.'' other's work, and he was further The title "Clothed with the her companion abroad, when her Sun" symbolizes the human soul, husband was detained by his illumined by the spirit. There are parochial duties in England. The degrees in mystical attainment, as latter fully appreciated his wife's there are stages in the journey of gifts, and welcomed Mr. the soul for the barriers in nature Maitland's cooperation with her of thought, dogma and ritual dis- in those aspects where he himself appear before the growing 1ight. was not equipped. It was the experience of Said They had met through corres- Abdul Arabi to transcend those pondence, which she started on obstacles through Love: ''My seeing a letter from Mr. Maitland heart has become capable of in a magazine to which she was every thought: it is a pasture for contributing. A visit to the gazelles, and a convent for vicarage followed, and in the Christian monks and a temple for fortnight that ensued, all three idols. I follow the religion of recognized the innate under- Love. Whatever way Love's standing existing. Mr. Maitland’s camels take, that is my religion studies led him to the writings of and my faith.'' the old Hermetists, which awak- The Hymn to Aphrodite was ened his interest in occultism, as received by Anna Kingsford in he discovered that certain exper- 1884, after a discussion with iences he had had were known to Edward Maitland, who was them. He deplored the lack of working out the correspondences authentic records of the World between the ''Seven Spirits of Saviours and Revelators, whose God" enumerated by Isaiah, the lives he yearned to know. seven great Gods of the Greeks, Through the Homeric Scriptures, the planets, and the character of he saw mirrored the sacred the seven creative days in the first mysteries of antiquity, corres- chapter of Genesis. His out1ook ponding to alchemy or the was more scientific than hers, on science of regeneration, and the general matters, and he was of Illiad was an allegory of spiritual significance.

ANNA KINGSFORD AND SYMBOLISM IN THE WEST 13

Both Anna Kingsford and propelled by the omnipotent Maitland were exponents of re- repulsion of his Will back to his incarnation, which in the West at left hand, which was depressed that time was almost unheard of. and set backward, the universe In sleep he saw the distant view returned, drawn by the attraction of a City which he was told was of his Love. The following Thebes, and by his side was a statement of Shri Meher Baba man whom he recognized as will throw light on such Anna Kingsford saying that it experiences: "You have within was in the City's temples which your Self the planes, the planets they could see under the and the entire Universe, but you Egyptian sky and amidst the do not know it." desert, they had been initiated The myths of the gods have together. Afterwards came a their counterpart in the spiritual confirmation, when they saw in history of the Soul, whose the studio of an artist friend who pathway through evolution, they had been in Egypt, the very scene mirror, as on earth the Soul in the dream, with certain details experiences the limitations of noticed by Maitland during his matter; though subject to conflict dream. Anna Kingsford's con- in the Celestial world, they are nection with Egypt was illus- untrammelled by our limitations trated in a vision of herself with a in the flesh. The Hymns to the Gods, band of Initiates in procession, by Anna Kingsford, depict their chanting the hymn to "Iacchos", functions on different planes, which she remembered on behind and beneath all mani- waking, and has recorded in festation, whether in the Celestial "Clothed with the Sun". or physical worlds, is that unchangeable: ''Original Being ... She came to regard such in Whom were all the Gods experiences as a function of comprehended... Whose Nature, memory, and she was told after no mind create can fathom .. One another vision in which she only, the Uncreate and Self- passed through the heaven subsistent…Whose Name is worlds, and saw the ancient gods unspeakable." of Scandinavia, Greece, Egypt, China and India, where at Zeus was shown to represent different times she had on the planes, space or ether, incarnated. This vision culmi- which pervades all but is form- nated in seeing the Form of less, and thus is the father of all, Adonai, as deity standing erect, unmanifest: Demeter as outer with his right hand aloft and the substance, represents the mani- universe streaming therefrom, fest, and from this union

14 MEHER BABA JOURNAL is born man's psychic nature, in the Church is embodied the which that which is volatile, spritual history of the Sons of becomes fixed, the astral coagu- God, the mysteries of the seven lated in the material. Thus the spheres and the seven spirits of tragedy of Persephone, born of God, and consequently of the Zeus and Demeter, who eats the seven planets and their Gods. pomegranate, (the symbol of The Gods represent "Centres of Illusion) and is bound for one Systems, Bonds of Graces, Trees half of the year to the nether of Life, Suns of Many Worlds regions, but is allowed free called in the Hebrew Uriel, and during the other, lest she be in the Greek, Phoebus, the utterly lost to her Mother, who 'Bright One of God', and the intercedes for her. Spirit of all the Gods is that Zeus and Hera, the rulers -of Spirit of Wisdom, the Light the celestial world, represent the which Adonai created on the balance attained on a more First Day". spiritual plane, whereby The parallel evolution of form perfection is realized through and consciousness, which Shri complete detachment in the midst Meher Baba has described in his of duality. The synthesis of the Divine Theme and which is in the outer and the inner, is secured in Appendix of the book entitled the perfected consciousness of "The Perfect Master" wherein the the One. Soul assumes form in order to These truths Anna Kingsford become conscious of the was shown, objectively, by her phenomenal world, Anna Illuminator, in the form of Kingsford traces in the spheres Hermes, and also through her before the finest form of matter, daimon or genius, or minister, as through the action thereon of the he preferred to be shown. The centrifugal or accelerating force genius belongs to the order of upon that which is within, that Seraphs, and is the link between substance which is before ether, man's consciousness and the and thus not material. This she celestial realm of the gods, and regarded as "spiritual" (the his office is to guide, admonish aspects of the subtle and mental and Illumine. The Gods, she was worlds and planes that Shri Baba told, had once been men, and has indicated and described in were perfected. Many of their their relationship to man's names are lost in the mists of evolution, were not within her time, but they include Osiris, ken). Mithras, Krishna, Buddha and As manifestation is dual, it Jesus, the Saviours of mankind. was explained to her, the action In the creed of of the centripetal or moderating

INTIMATE TALKS OF THE MASTER 15

force was immediately set in his search for the Secret of Life. motion, in the opposite direction Thus she gave an unbroken link to the centrifugal force, whence between God and man through polarization follows, and science and religion. through that a higher cons- The descent of the soul into ciousness ensues, and so the matter was to her a figurative process continues. The Hymns term which infers "A passage to the Gods depict their mani- from Being to Existence... and festations and activities through- the elaboration of individual out the microcosm, man, and souls through development in macrocosm, the universe, and material conditions. Time is a also from the unseen, into the fiction, not a reality and con- realm of organic and inorganic sequently Creation is a divine chemistry, that kingdom of state which Being assumes by matter in which the scientist of means of what the Hindus call that day concentrated Maya.”

(To be continued) ______

Intimate Talks of the Master BY PRINCESS NORINA MATCHABELLI

SHRI MEHER BABA states in I here design the disciple to mystical language: "The defini- absolute realizing reaction. I here tion of reaction in mind as Use in design the disciple to real any Experience is real and true experience in I Impersonal; then I, when it is in Self. All else is as use One in use Two, as the untrue, unreal. Any one who is in Duo-reaction in mind, create the Being reactive to I Impersonal is Truth as One in I order to realize Use of Me direct. The direct Use in use One. It is to super-react in I of Me in I impersonal is Me. So is Individual. It is to super-react in I the experience and so is the act in as use dual the real Use that is to reaction in I individual. More is realize in I Impersonal. When I absolutely unnecessary to say as here as Descended Expansion in I, in Use in I is all an order imperson- as Use One, as Truth Realized al that in I individual is the Self in Human Being, do the realizing will. The Self in aim and the Self reaction it is to use in Use in I, as in longing is absolute realizing Individual—the Self. order imperative for I as One as The Self is Use of Me direct Truth as God. the Truth Impersonal in use in 'I in Use'. All in the Impersonal

16 MEHER BABA JOURNAL

I is Use of Me. So is the Act of perative in realizing reaction is War. War is Truth Order to to give, to real and true show, realize the Absolute in mind in impersonal real reaction in Use, Being. It is to make the in all. So be, grow, and do. Real Individual I real and true, real and One in I as Use impersonal, and good in Being in I real as reaction in Use, do Me Indivisible in Use. This is to say, the favour to realize in I when I as Use in I, as Use One, Impersonal, Me, and no more you. throw-in in I the Pure Element See this as Whole in I. See this of Life as realized state in Being as One in I. See this as Two in that is Love—it is realizing in One. As pure realization Use in I, the 'One in I Use' that impersonal in I individual for is One-All-Realizing-Reaction. Use of I imperative, as One as I This is the One-in-I-Life as Use as Me the Man as God. It is pure in thought impersonal. It is the wisdom of I Impersonal that I-order impersonal in mind in here is speaking. See Me real Being as Self as Universal Con- and good give to all the Real science. It is all as I, the One—I One-in-I Resurrection. as Use. This is to say, it is the It is to find in you in I im- Universal Use in I, as the personal the Real One, the Real Impersonal Portion in use in I I. It is to conscious, real and individual. One show, impersonal in Use, To realize the I, one has to the Real I in you individual. I realize the realizing order in Use. here know in mind in man what This is what all of you is the mind as Use impersonal. I misinterpret. You have no free here sow-in in Use One in I, as Use in Being. It is Me. You have pure portion impersonal—the no free Use in I Impersonal, it is real One-in-I-Use that is I—I I— as One as Use who is the One-I Pure. I Real is I divine. One-in-I-Use-One. You have no I ask you to show Me in Use Use imperative in I as in you—the Real I. It is to be Conscience. It is I, who is the selfless, unassuming, real, real wonder-order Impersonal in simple, natural, unself-reactive,. Being. See it. Realize in this and unself-conscious. It is to be be in it indifferent and in real indivisible in Being in longing. It quiet acting reaction. I as Use, is to live for use of I—in all. It am the Use in I Impersonal. To is to create non-resistance in I live for Me is Use impersonal of Impersonal to react in I I Individual. To live for Me is individual for Use of Me. It is to Use—One in I as Use Individual. live for them who owe Me. To All I here real and true show im- live in the One-in-I of any

INTIMATE TALKS OF THE MASTER 17 one in Being, in I Impersonal in reaction the position in realizing use of them, as I as One as mind the I indivisible and One-in-I as is as Individual. It is to live for One-all-Use in I. The I Divine Me as human creature. To live in is all the show impersonal. Me in being in Love with all and Oneness is design impersonal in any—as in all in any is I—the Use indivisible in One Im- Truth. personal. As individual expan- So it is superfluous to create the sion impersonal in Being is I— Self Impersonal in mind, as it is in the Realized State Real. This is mind impersonal when I imper- Use of I. Use of One. Use of sonal, is No-use of Thought. Truth. One-All-I is Me the I am in time in space the I Descended Realized I. See it. Impersonal. I am in life in mind Realize in it you as human the I Imperative as I as One. I creation. See, be, react, do. am in Me as Individual the Realize, give, do, bring-in in Use realizing order to realize the I in in I Impersonal—Me. This be One. This be sure of. and realize. This see and realize. Here as the Manifestation in This react in thought and under- I—as Me One—as Two in One, stand. This know: Impersonal, I as Use Impersonal, create the Imperative in I Impersonal is Me. Self, the dual I, the One-in-I as Use One-in-I as you the Por- Self Impersonal as Use Im- tion Imperative, is I. I as One as personal Imperative in I Indi- I—am you Impersonal. This real vidual. See this as Oneness Experience I do realize in all, here Wonder in Use. See this as Use in now, is to awaken the Impersonal I. I impersonal and see the One-in- This is to realize in mind in man I indivisible in it, be you. the Divine I. It is Portion in I Order in Me in Use of Me is Impersonal that in Use One has to rare. Life as Use general is Use of pursue within I indivisible as One Me indirect. This is fact. I here as the Portion in I impersonal—the real and One do Me as Use One, Real I. This is good and pure life to create Me as Use Real. Realize be practised. It is good and pure in Use of Me unself-conscious expansion imperative in Use of I Impersonal, unself-reactive imperative as Use—One. This in I Impersonal, real in Use manifestation impersonal in I as imperative in I Individual. I am Use individual is to real and true Dictator of I in Use of One as show imperative in use—the life. It Me. I—is Use. is still to be realized in I individual. Remember now the Use as a It is to create new impersonal I- past condition. See in duo- State in mind as

18 MEHER BABA JOURNAL

I-intellect. It is still to be One-in- Realizing in mind in I in I as Use Real. It is in a few cases conscious realizing reaction is Me in Being, creating in Use pain impersonal. All is realizing One for Use imperative. This is in Use impersonal—the Real I. too high to realize for Use This is to suffer for Use of Me. general. The Use general is Impersonal indirect in Use is I, indirect Use. The Use One is in One in I as pure order pure use impersonal in doing in I Impersonal in the show as Use of Truth. This I here, have impersonal—I, as Portion of I. to pursue and realize in Use of Universal, is Me the winning urge War. War real and true has to to succumb to I as use One. I do the create in Use imperative the life-long urge to create in man the Transmutation in I as Use One. new awake state in mind So I have to pursue the I Imper- impersonal. I am in I as Use sonal in I individual to create One—the One-in-I Use that is new conscious Winning Order Use for use. impersonal in mind in man. No More Use, is state im- Life was impersonal in intel- personal as Realized State. This lect and impersonal in Use in I as see, know real and true realize. Use Real till it was superficial This, know, see, do realize and reaction. Now it is imperative react. It is Impersonal Realiz- One-in-I Use, as I Imperative. I ation in I that what I here use in am the Life—the Way—the realizing mind in man. So be, realize, do show imperative in Use, to use the I in I impersonal no reaction effort as for Use One. This has to be expe- in mind impersonal is Me the rienced. Use Impersonal for Use of Me The realizing experience in I direct." individual is suffering. It is self- For Use of One-in-I is He the imposed real good Way to Exponent of I. This we as Him expiate in I individual, the One, in Resignation of us in all, see the I Impersonal. and real and true experience. We The I, One in Use in all, is experience the false I as Use within, impersonal in suffering. imperative as duo-order im- This is to say that, One in I as perative as Self as I impersonal. pure I, as One-Use-in All, is Self We experience in us—Him be in realizing state and as such it the Use One. We realize in us is divine. It is still, it is reaction- Him Use Two-in-One. We know, less. see, find in Use in us—Him as In duo-expansion in I is all One-Use, as I-Act Imperative. This Use. Use is suffering. Thinking, we as Him in Use, sow-in in doing, undoing reaction imper- design of I individual that is sonal is Being in suffering. impersonal.

INTIMATE TALKS OF THE MASTER 19

This we real and true realize in than we show to win in I Use One as I as individual when individual as Use impersonal in we realize in us One as I intellect. Imperative in I impersonal. This The I as Use One is Use general. experience we see, know, find in This form impersonal in Use us at any age in development on in us in Intuition, He as Self the spiritual Way. It is Self in Use realized, as One-in-I Real has to making in us new design to react to make in us—Him be in awake. It is antidote to I us—the reaction. We have to see individual. It is Self-Use imper- the difference in Use in I sonal of us. Impersonal in I individual as Order in us imperative, is, to Use impersonal and the I real and one, real and pure— Imperative in Use One as Use know Him. Real in us individual. "Here is When He is alive in Use in us the point to discuss with you," as mind, alive in Use in us as says Shri Meher Baba. Here He form, impersonal in I individual, makes it clear: ''Let it be real and we see more, we realize deeper true the Use impersonal. Let it the Truth. We do no more be good and One for Use realize for Use One as us the impersonal. No mind impersonal pure Self as Portion—but, we is No One impersonal. I Indiv- real and One, do win in I isible as I Indivisible. I Imper- impersonal our whole One as I sonal is I as Use Imperative in as Use of Him. Shri Meher Baba all. That has to be action imper- as real Order Imperative in us in I sonal—reaction impersonal. I- individual is our I, us in I; our One Use impersonal in Use imperative in I—the pure Portion that is in is Me as Manifested One as Truth- Use, One Self—Impertive Use. realized Human Being." We must see the difference. Mind and body and spirit in One- As Radiant Order imperative in All-One-Use have to realize the us, He, the Super Silent I—the Imperative I. It is self-manifes- divine I Imperative, sure tation. It is Self in realized Impersonal One, Real Imperson- wonder reaction. It is Use al is the wonder Imperative in Impersonal all through in small Realizing Reaction in us. in huge form, in small in huge I, He has to realize in Use in us as Use. the ‘I’. He has to realize in Use in The realized real order im- I impersonal our I Impersonal. perative in us, is to be. To be is to We need to grow out of life personify the Use. To be, is to dual to Oneness Form. We must realize the One-in-I see more. We must be far more

20 MEHER BABA JOURNAL impersonal Use. It is Use Im- Who is One? God is I. personal in Use One. This is to God is He as One as I. As Use realize in Use in I, as whatever I One—He is God. order it is. (To be continued) ______

Human Personality VI THE STATUS OF THE FINITE INDIVIDUAL BY DR. C.D. DESHMUKH, M.A., Ph.D.

“Unity appears as plurality to those who are intoxicated with the wine of egoism.” —Shri Meher Baba

THE problem of the nature of very nature entirely incommun- human personality is compli- icable to any one else. But from cated by the fact that although the logical and axiological point from the point of view of bodily of view, the meaning and existence it has, like other significance of his experience are organisms, an appearance of communicable. And this raises independence and completeness, the question as to whether from the point of view of his human beings can be adequately consciousness or his values, his described as walled monads with- life is seen to be woven with the out any windows. social and the cosmic life very It is characteristic of plural- istic philosophies to look upon intimately. It is, therefore, neces- the finite individual as a unique sary to study his nature in the existent characterised by imperv- light of the interpretation of his iousness, independence and privacy, experience. and to insist upon the full His experience is, in a very recognition of the reality and the important sense, shareable by importance of his freedom of others. It is true that considered will and of his initiative. It is not from the psychological point of uncommon that in this endeavour view, as constituting some to preserve the status of the finite events in the mental life-history individual in his own right the of an individual the experience implications of the concrete of a man is strictly private to contents himself and is, as such, in its

HUMAN PERSONALITY 21 of the life of the individual tend uage, nervous impulses, images, to be ignored. But a careful etc.) is at best only a part of the examination of the contents of conditions of there being any the life of the finite individual such sharing in "spiritual goods''. brings out the intertwining of his 'I'he most important condtion of life with that of others. It is, there being any such sharing by the therefore, necessary to consider different finite individuals is that not only the "linear" but also the they should not only have a similar ''lateral'' life of the finite spiritual nature and a common. individual, in order to estimate world, but that they must also be his real status, and "to make at parts of a spiritual unity which least as much of co-existent includes them in itself. being as of continuous succes- Even apart from the implica- sion".* tions of sharing, the further But when we examine critical- examination of the nature of the ly the ''lateral'' life of the finite purposes which they share also individual, it is found that the points to the same conclusion. apparent isolation, which seems We have seen that the supreme to belong to him is not only good of the finite individual is a illusory but deceptive. The common good and as such is simple fact of the sharing of essentially trans-subjective and ideas, purposes or experiences that in religious consciousness, would be quite impossible in a the finite individual, recognises world where the individuals did his fundamental unity with that not, in some way, enter as infinite spiritual reality which elements into a genuine whole. includes all other finite individuals. The inter-relation implied in Not only does the finite any sharing of "spiritual goods'' individual recognise his unity is not primarily a matter of with this reality but he has, as external and mechanical contact. against it, no personal claims and It is not possible to explain such finds that his own reality and sharing on any purely physio- worth are, in some sense, derived logical or naturalistic theory. from it. It is, therefore, necessary Sharing is a unique phenomenon to determine the precise sense in rooted in the structure of the world which we may recognise the of spiritual membership. All the independence of the finite indivi- paraphernalia of psycho-physical dual. apparatus, (the stimulus, lang- Owing to this impersonality

* Bosanquet, Life and Finite Individuality (Aristotelian Society Symposium). 22 MEHER BABA JOURNAL

and universality of the content of analogy of "things". As pointed out by human consciousness, some monistic Prof. Hocking, their existence is spent philosophies regard the separateness of not behind the walls of their bodies, selves as unreal and unimportant. In "fraternising with chemical processes," Bosanquet's well-known Gifford but in front of them in a common Lectures, for instance, the numerical world. ''They, therefore, meet and difference between the various finite share their identity not through individuals is regarded as being rooted ineffable depths (alone) but here in their "impotence" only. The through the foregrounds of common "impotence" which keeps them apart is expereience.”† apparent in the self-contradictory and It is, therefore, suggested that the finite fragmentary nature of their experience; individual is only "adjectival" to the but these features are, at least Reality of which he is a part. By using theoretically, capable of being the term "adjectival " Bosanquet does removed. But for this "impotence," not wish to suggest a relationship then, they might ''coalesce'' with each similar to that of the attributes to an other or even with the Absolute, which existent. But what he means to indicate is the only perfect Individual. He, by that phrase is that the inter- therefore, insists upon "the precarious relatedness of the finite individuals is and superficial nature of their not an instance of "co-ordinate distinctness'' and holds that ''there are relatedness" between existents which indications that something deeper and might be what they are even prior to more real underlies them."* It is only this relation, but on the contrary in their formal aspect that they are implies "the plain fact" of "super and distinct and different; but from the subordinnate reals".‡ The finite point of view of the "concrete content individual dues not exist in his own of their experience there is in them a right when taken in abstraction from growing tendency to come to share a the superior whole of which he is a common experience. It is, therefore, part. He is, therefore, "adjectival" to not very helpful to attach too much that whole. importance to the distinctness of their As against such a monistic view which bodies and interpret their nature on the tends to swallow the reality of the finite individual

* The Value and Destiny of the Individual, p. 58. † Quoted by Bosanquet in Contemporary Philosophy, p. 9; The Aristotelian Society Symposium: Life and Finite Individuality, p. 80. ‡ Ibid., p. 83. HUMAN PERSONALITY 23 pluralism tries to defend the status of the finite individual. The independence of the finite individual. It monistic trend of thought leads to a form takes its stand on the fact that the of Absolutism in which the reality of the content of experience of the finite Absolute leaves no room for any individual is as much of an abstraction independent reality and status of the when taken apart from the centre in finite individual. The pluralistic trend of which "it comes alive" as this centre thought leads to a world in which the would be when taken apart from the finite individuals have relative indepen- contents. Besides, it is a mistake to look dence of existence and action as against upon this centre as a kind of passive each other and to a certain extent even receptacle into which the content of against God. ''Our wills are ours to make common experience pours itself. The them thine." But this offer itself is taken unity of the self is not to be looked upon to imply the prior possession of our wills as being the same kind of unity which by ourselves. might belong to any object of Both pluralism and monism appeal to consciousness. The self exists for itself the same experiences of life and take and, when viewed from within, has an these as their starting point. For plural- inalienable integrity, in spite of the ism the existence of a common purpose fragmentary character of its contents. and the common good, the facts of love The finite individual is an active centre and self-sacrifice, and the religious of consciouences with a genuine experience of God's all-embra-cing love freedom and creativeness with regard to and reality imply a real differentiation of his acts, for which he is in a real sense the Absolute into a number of finite responsible. He is not merely a vehicle centres. But for Monism such of the superior life of the Absolute, but experiences indicate the existence of the has a will of his own. The numerical Absolute in which all the mundane difference of the finite individuals, differences vanish. The monistic therefore, is not a merely superficial philosophy is a nearer ap-proach to the feature of the Truth because it bases its conclusion We thus get two types of theories upon the higher and the deeper about the nature and the experiences in which the disap-pearance of the ego clarifies perception.

* Pringle-Pattison in the Symposium of the Aristotelian Society: Life and Finite Individuality, p. 108. 24 MEHER BABA JOURNAL

On the one hand, it seems that the is independent of him. He is individual has real freedom which reduced to the bare potentiality of consists in his genuine authorship activity unless he is confronted of his own acts. Things do not with a determinate situation simply happen in him in spite of requiring a specific response or him and, so to say, without his solution. Not only is his action thus active co-operation. He is a conditioned by his circumstances, genuine centre of initiative, action but the very nature of his action is, and creative response to his so to say, dictated by them. Nor natural, social and spiritual can we escape from this position environment. He is not a on the ground that his concrete "telephone wire" along which the action is always a resultant of the Absolute acts or thinks.¶ In this nature of the circumstances as well sense he is a real agent with his as his own nature (including his own relative independence. The ideals); for his own nature system of distinct and separate (including his ideals) is in a sense centres of finite experience is from ultimately not a creation of his this point of view not a merely own, but is rooted in the nature of accidental or superficial feature of the universe. Thus even within the the world of manifestation but is domain. of duality the individual the very condition of its being what must be looked upon as being a it is. part and parcel of the greater But, on the other hand, the freedom whole which is the universe. or independence of the finite From the point of view of the individual is not absolute and Unmanifest there is, of course, no unqualified but only relative and multiplicity. We cannot carry our limited. Even in the domain of personalities or even the duality, he would be nothing apart personality of God into the Eternal. from the social and the spiritual It is not possible to look upon them environment, which gives him the as eternal differentiations of the very substance of his own life. His unmanifest. The psychic basis of activity does not exist in a kind of the appearance of multiplicity is vacuum but is conditioned by his the ignorance constituted by natural and spiritual environment. egoism. The multiplicity of the He gains his active life only in and different individuals seems to be an through the participation of an inalienable feature of the world of objective content which, in some manifestation. But multiplicity sense, cannot be

¶ The Idea of God, p. 291. HUMAN PERSONALITY 25 present in reality, in its eternal aspect, of his possibilities. And the worth as distinguished from its temporal of the life of the individual is to aspect, which is charactcrstic of the be estimated by the entire span of world of manifestation. his life and the final attainment of However, within the universe, his endeavours, which is conscious the conscious bearers of values Godhood. are only individuals. The The perfect individuals are them- individuals—the human and the selves, the end of the universe. But as non-human, the subhuman and seen in the last article, the the super-human—are in a ultimate purpose of the life of the genuine sense the end or the individual is the realisation of the raison d'etre of the universe. Mere Eternal Reality which embraces in conservation of abstract values, the unity of its life all the as such, is inconceivable apart individuals. This position does from the centres of consciousness. not in any way involve any It is only when they are realised contradiction, and it does not in concrete and actual existents, involve moving in a circle. It who are capable of appreciating only brings out the Reciprocity them, that they even become which is fundamental to the values at all. It is true that the structure of the manifested individual, as he actually is, may Universe, although in the Truth be very imperfect; but what he there is neither reciprocity nor actually is now is only a fragment duality but only unity.

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Beatitude BY MALCOLM SCHLOSS (Hollywood)

Blessed are those who can rest from speech to dwell in a holy silence. Blessed are those who can rise from thought to the fullness of pure knowing. Blessed are those, who, detached from deeds, can rest in their own true being. ______You Must Believe It BY DR. ABDUL GHANI MUNSIFF

HAZRAT NAJMUDDIN KUBRA, Being as he was, a spiritual the Master of the time, had a tutor to the Khalifa of Baghdad, favourite disciple, who also the disciple had free access at all happened to be the spiritual guide times to the palace of the King. to the then Khalifa of Baghdad. Once on a visit to the palace the This disciple, once while disciple learned that the Khalifa lecturing to a gathering, used the was away and may return after a simile of a hen hatching eggs, in while. He decided to await the order to explain the spiritual return of the King and in the relationship between a Master meanwhile he strolled into the and his disciple. He said, ''A King's bedchamber and made Spiritual Master looks after the himself comfortable thereon. The spiritual well-being of all types of extraordinary comfort of the disciples under his care, similar royal bed soon wafted the to a hen hatching any variety of disciple into a sweet slumber. eggs, put under its protective The favourite wife of the Khalifa wings. Once hatched the different happened to enter the bedcham- varieties of eggs will evince ber for an afternoon nap and different characteristics inherent mistaking the occupant of the bed in them. The canary birds will fly to be the King himself, laid in the air, the hen chickens will herself down quietly by his side. scramble about on land and the A short while afterwards the ducklings will naturally take to Khalifa appeared on the scene swimming in water. I too am a and finding the two in such an spiritual duckling swimming incriminating situation the fire of everlastingly on the ocean of his ire and jealousy was terribly divinity.'' aroused. He decided to wreak Someone reported the lecture vengeance for the misuse of his to Hazrat Najmuddin and said, faith and trust in the disciple and ''Your disciple compared you—a ordered his courtiers to take the Master—to a hatching hen." The disciple—his spiritual guide—for Master replied, ''My disciple an outing in a river-boat with in- surely has been very indiscreet in structions to drown him in mid- the choice of a simile; he shall stream. The royal orders were pay for it by being drowned in literally carried out and the water."

YOU MUST BELIEVE IT 27 innocent disciple met his watery Baghdad, the city of our revered death true to the prophecy of his saints." Master Hazrat Najmuddin. In course of time every word When the queen was tackled on of this prophecy came true. the subject she confessed her Changiz Khan, the Mangolian unhappy mistake and vouched for warrior, swooped down with his the innocence of the disciple. At murderous hordes on to Central this unexpected revelation the Asia overrunning Persia, Arabia Khalifa felt greatly aggrieved and and Asia Minor, This irresistible repented his hasty and cruel action invasion was responsible for a in the matter. To atone for this good deal of slaughter and pillage unwarranted atrocity perpetrated incomparable in history and it by him, the King approached accounted for the heads of all the Hazrat Najmuddin and laying saints, sages and notables enum- before him a large sum of money erated by Hazrat Najmuddin. and sword, said, "Here is the When laying siege to the City blood-money for the unmerited of Baghdad Changiz Khan's murder of your disciple or my armies made repeated onslaughts head instead whichever you but every time they retired un- please.'' successful. The reason given Hazrat Najmuddin was in a being that the spiritual chargeman state of jalal (divine glory) at the of Baghdad, Fariduddin Attar, time. He gave vent to his wrath every time hearing of the impend- saying, “Do you think my ing attack by the invaders used to disciple's life was so cheap as to put his wooden drinking bowl be exchanged for gold or your upside down and this act was head? No, his murder can only be instrumental in making the City of avenged by my head first, then Baghdad invisible to the eyes of your head, then the heads of all the invading army. Changiz Khan the notables, sages and saints of when informed of this situation, the time." These names he began decided to lead the army himself to recount one after another, until and vowed that he would never he named even Fariduddin Attar, return without sacking the city the spiritual chargeman of Bagh- once for all. This time also dad. When Hazrat Najmuddin had Fariduddin Attar in order to make uttered only the first syllable the city invisible, was on the point (Bagh) of the word Baghdad a of upturning his wooden bowl disciple close by interrupted him when the immortal Iliyas (Prophet by putting his hand across his Khizr) prevented him from doing mouth saying, "Please do not so by catching hold of his arms destroy 28 MEHER BABA JOURNAL and said, "The destruction of this material plane. The historical City is divinely decreed and not events referred to above took even your miracle can do any- place and developed with clock- thing to stop it. You are also wise precision and were of such expected to prepare yourself for far-reaching results and conse- laying down your head." quences that it is hard to believe Fariduddin Attar resigned that the raving of a Master over himself to the divine decree, and the death of his beloved disciple did not resist Changiz Khan's can be responsible for such armies destroying nearly half the upheavals in history. This City of Baghdad and even took universal method of working to- toll of the head of the famous day can hardly be denied at least saint Fariduddin Attar, thus by the disciples of Shri Meher fulfilling the fantastic prophecy Baba whose spiritual working on of Hazrat Najmuddin Kubra. the material plane for the It is rather unbelievable but spiritual upliftment of humanity all the same quite true how is of such a far-reaching Masters utilize insignificant character too wonderful, and events round about them for impossible to believe. Something achieving colossal results on the of this will be divulged to the world at its proper time.

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THE SAYING OF SHRI MEHER BABA

When a person is in Yoga-Samadhi his mind is temporarily dead but his intellect and egoism are there just the same, and no sooner does the state of samadhi pass than his egoism begins to work. Nirvikalpa Samadhi is higher than, and quite different from the Yogi Samadhi. Before a person can expect to enjoy Nirvikalpa Samadhi his intellect and egoism must disappear in order to make room for Dnyan or Real Spiritual Knowledge.

______Who is that Man? BY COUNTESS NADINE TOLSTOY

WHO is that man, who in the all our actions? How often a nod early morning around 4 o'clock or a jesture, a smile or a penetrat- gets up, mysteriously alive, ing look will suddenly reveal that, extraordinarily calm, yet dynamic, in spite of our forgetfulness we so deeply engaged in inner work; are not alone, that no ripple can one can see it as He moves escape His knowing presence, around or swiftly signals in ever One with us in our struggle, jesture of his own, seemingly moods and victories. And who is sending out into the world the the one most discreet, who leaves. inner wires of speedy response to you so completely to yourself at an urgent call. How will they your ease till you come to a point reach their destination, these sure of real need of help in your orders of protecting guidance and struggle and suffering? Who, invisible Authority? Who is this without being told will catch first vigilant Guardian who watches at some insignificant incident or over the world, who looks into impulse and, as everyone will be hearts and takes the pain of their drawn into this happening, it will sufferings, that do not seem to be made to grow, bringing to leave scar on His heart; who light all that was concealed checks up every sacrifice of within them; in unexpectedness kindness and love? Who is he one will be easily taken unaware, that is responding to a distant spontaneously contributing to the sigh or a call of despair? crescendo of speeding climax, subtly brought about by the skill As we sit together in His of the Knower of the hearts. You company do we not see the find your ego exposed to its significant changes that pass on nakedness, yet helped by Him, His face and the subtle signs of you feel released and aloof, His His response to the need; what Iove crowning it all, dispersing and where, He knows alone, clouds and sadness. together with those distant to us, but near to Him. Did He not ever How subtly it is brought about, so often let us know and feel that with what skill He lets you know He knows all our feelings, all our that He feels for you, noticing thoughts, every thought

30 MEHER BABA JOURNAL of kindness or discord, every Again He does it all, every day difficulty in the struggle with over again; He washes them, He yourself; just in the right moment feeds them, He takes their latrines He will either encourage and out into the fields; winning their approve you or chastise, clearing hearts and spiritual response in the grasp within, strengthening greater light and joy! One by one your higher aspirations and will. they will be attended to, His sacred hands will give more than As He is leaving in the outer cleanliness and physical morning for the other Ashram, it is nourishment; His every touch and he who will see to the slightest look will transmit a new impulse details for our little needs of of life beyond the visible form! every day, inquire about the sick; Day by day this gradually attend to our meals and errands, infiltrating life and love will which have to be transmitted to spread its radiations and revive some one down in the village; deep within not only the healing His care will not forget even the nature forces, but the very spark least in the Ashram—our pet of the heart; this contact in the animals; drawn to Him they will heart will bring them all the wait for a loving pat or some happiness and spiritual healing of food from His hands. the awakened spiritual glimpse in Every second the wheel of life consciousness; it will make them will go on and on, turning out its altogether new, regenerated by big and small events and duties to new understanding given to them be done. Equally patient and for permanent use and progres- undisturbed He will minister to sing growth. Resurrected by this all life in need or rebirth acting as influx of life, light and love they a perfect being, yet so understand- become prepared for enlighten- ingly human. He will do it all ment. Yet as He works, creates with unexcelled precision and and moves about nothing is alert thoughtfulness leaving spoken in words, as He is silent, nothing uncared for or unpre- using His direct creative power viewed; and nobody will be within life itself and only on few excluded—servants, mehtranies, occasions referring to His and the absent ones as well. alphabet board, to convey the As He goes down to the Mad message in words. Steadily this Ashram, what is He going to do? perpetual spinner and weaver of who is that man who makes them life-tissue, sustains and raises the feel His own, whose sight is the growth of real being within its unique hope and joy of their life outer appearance with

WHO IS THAT MAN? 31 patience, superhuman patience. seen Him accept or do something He is ceaselessly doing and just not to disappoint the feelings undoing within and without, of His devotees, as a mother throwing in, throwing out as He would do with her little beloved purifies men from all impurities ones. Usually He turns those of bad thoughts and feelings, occasions into subtle hints of real adding to their slight efforts selflessness even in giving or towards overcoming selfishness. accepting gifts, setting example As He attends to His meals, and inspiration for pure when eating, He seems to remain unconditional giving. Love is engaged in His invisible work what He wants more and more. also using food elements as an The rest must go or is immaterial, automatic yet creative medium as ultimately nothing counts, real for His work in gross substance; Love remains sublime. Why the drinking of water is equally would He refuse at times an act of washing of some hundreds of thousands of rupees impurities of others away offered to Him and accept with together with its immediate use joy the least and the last of as a drink. When His devotees another! Is it not to bring out in send or bring along some gifts, as us the pure heart, the spontaneous soon as they are opened, the act of Love? And He knows the baskets and boxes are emptied remedy for each—what is good and everything is given away, for one will not do for the other. distributed among those who It is always for the permanent need it most. The visitors would good of their spiritual progress. kneel in greatest elation in What does the rest matter, even receiving the blissful opportunity temporary pain and agony, He of this contact of Love; children wants them strong in conscious with gleaming eyes would seek surrender of their imperfect the touch of His hand or embrace. selves; it is the sign of greatest Often people would bring trust and love when He expects especially selected useful apparel us to follow Him as He orders, to of fine wool or silk, happy to give the highest pitch of our spiritual Him comfort–a sign of their love. ascent. It is His Grace that takes For a moment He will rejoice, the ripe opportunity, for the inner making much of their thoughtful- operation of hidden roots of the ness; yet seldom we see Him “I”. They know too well that wear those gifts—someone else even a shock well stood will lift probably needed them. On the one higher in balanced strength other hand, how often we have and calm; then the worst things that may

32 MEHER BABA JOURNAL occur in life will find them well Divine origin and purpose; His equipped with detachment and willing bearing of the cross of immunity amidst the turmoil. fellowmen makes one sure of the One really wins the test, when purity of His heart and mission. what one knows in thought, in Only a spiritually free soul can word, in feeling and under- be so divinely unperturbed. Even standing becomes a fact in being suffering will not affect His heart, and in life; such souls He will for His love is super-human, as need for His spiritual work. For well as His knowledge and His them His will becomes their will power. How can any manifes- as their highest love response; tations of human nature affect the they have found in their personal one who asks nothing for experience that whatever He does, Himself and gives all of Himself, His only aim is to help their the one who is completely highest spiritual Selves for the unselfish and pure, the one who sake of the Truth. does the greatest sacrifice in a Again in afternoon hour we countenance not seen in men, see Him, with His perfect pre- who acts as one who knows the cision, going through His other unfathomable secrets of life; as daily works: correspondence, one who can see everything far accounts, His own messages and beyond the visible scope of life. plans. The materials for the Sorrow or laughter, beauty or Meher Baba Journal also go ugliness, outward action or through his hands. stillness, this or that in the dual Only an objectively imper- play of life for Him contains no sonal, completely selfless being question, no surprise; everything like this man can have the has its place to fit the universal unparalleled freedom to use all plan and will of life. His life means and circumstances of life is a masterpiece in being and for the inward speeding of acting all the roles of creation; spiritual destiny of Man. Every He plays with men's joys and time that the weak points in the sorrows; yet [as] sacred He holds character of His followers have the keys to happiness and to the yielded, helping to steady the mystery of life. Great treasures non-reacting state of detachment, are locked up in human heart and it showed what good it brings He knows best how to unlock about and thus the True greatness them. The change in outer of this man becomes ever more rhythm in game becomes an revealed. His objective aloofness inner order of new stimulation and selflessness have proved its changing the static moment into the joy of revival. We

WHO IS THAT MAN? 33 see that He is concerned with all death—it is all life." life as it is; His work is a He says that Jesus has spoken perpetual life-stream of creat- about things like “impressions” iveness whatever He touches. . . (sanskaras) and ''incarnation", etc. As one comes in closer touch with Only a few places in the New Him one can feel that He is an Testament have escaped the uninterrupted contact with the censure and they still give proof whole of creation, as well as with of those points to those who want particular individuals in need. to accept them as they are. In life Animals and pets could make a and death, that unique being special chapter of the greatest helps Life in all its forms of interest and importance as He transition and growth. How many treats them with equal loving times, unknown and invisible, He care. Are they not only one of has stopped the hands of life's specimens in evolution? All desperate sufferers ready to kinds of animals have shared the commit suicide and has turned blessings of His touch: dogs, cats, their whole outlook of life by snakes, cows, donkeys, horses, giving them the light of true deers, monkeys and mangoose understanding. and so forth; often birds with And who was that "voice in wounded feet and broken wings the heart" which called the will be picked up and brought to reckless unbeliever to follow Him; or He will carefully put an Truth or to once more make a ant into safety outside. All sorts good effort to obey this “voice”? of birds have been brought up in He knows the hearts of men most tender way under His care; exactly as they are; what does it they would hover around room matter if they call themselves and eat from the hands. And then unbelievers, agnostics or even He would remark how fortunate atheists; what does it matter what is the animal or bird even if it labels and names are given, to should have to die under His eyes. the ideals they are seeking, to the It would be the greatest thing that Joy they are longing to exper- could happen and what a rare ience? opportunity! They are going to His Love without words and be promoted to a higher grade in teachings will light the heart evolution and some for special anew. One who sees His eyes qualities or due to their response and knows His smile has felt how to love would be advanced even irresistible it is; how it opens the to the incarnation of a human heart spontaneously flooding it being. He says: "There is no with joy that indeed passeth understanding. He is

34 MEHER BABA JOURNAL evidently one with all life. This in the assigned time a storm will we have also observed, as He bring an outburst of waters or a would cleanse the atmosphere steady rainy day, or on the from undesirable astral presences, contrary, threatening clouds will from those invisible to us be cleared up. In a very hot day "intruders" who hang around as He would order the wind to come hungry vultures or as satellites and cool the heat down. But it is attached to their beloveds. The a trifle of passing value; He does torment of those mental states not like others to talk, even to becomes immediately released notice much those things; He has and cleared away, as He orders His one purpose to serve, it is for and makes them depart. the spiritual upbringing of the He said once: "You see me world. suffering for this world as I work How much in the world with you and all, but how much people are concerned with their more I have to stand as I am health, pulling the spiritual pricked and knocked on all sides teachings down to the physical by hordes of beings on the subtle plane and material comfort. Yet plane, which you cannot see.'' we know that great Masters and He helps all those affected Christ Himself have only used by the shadows of the departed their power for certain occasions who are feeding their desires on in view of the spiritual end of their the weaknesses of this world and work. How often the very suffer- drive their victims to despair. In ing of pain, serious sickness and this domain there is no other a prolonged confinement in bed source of competence and power, can become the means of highest but a Perfect Master who controls opportunity for spiritual longing, all planes beyond the physical for real recuperation in spirit and about which men are hardly complete change of their whole rightly informed. being. Those real Teachers will We also have often seen the utilize every opportunity, sick- signs of His work, as He was ness included to promote the controlling the nature elements world spiritually; they are not and forces. All of a sudden He bound by ignorant interests and would begin to speak about the selfish concerns of the physical rain, that it is too close, that plane; the true Masters are aloof clouds are gathering, that it will from standardised attitudes of the rain or may not rain; all along He world and the outlooks of so- would bring about just the called "schools" which often desired result, for important unconsciously cater to the human reasons of His own. And we see ego and its

WHO IS THAT MAN? 35 limited understanding. The fact is discreet in His greatness, but sure, that He can what no man can; He unfailing far even the suffering, knows as no one knows and He which He takes upon Himself, serves humanity moved by Divine does not affect His happiness and Love alone. freedom. He may postpone death if it As He retires at night no one serves the Realization of the crosses the wall of our Ashram. Higher Self; those cases and He goes into His tiny one-room people are well known in His dwelling to "rest in work", ever circle. At another time, for to work unfathomably, when all spiritual reasons He will prolong the world with all its animate and sickness of someone most im- inanimate creatures sink in the patient for recovery and finally He slumber of the dark. At times as will bring out the patient, the veil gets thinner and when He physically and spiritually re- promotes the experience of that generated, as no medium for kind, we would see Him on a perfect health itself could ever do. subtle plane and inwardly go Their love and absolute trust in through the process of His work Him endure all in surrenderance within our inner selves in subtle and obedient patience and make function; we feel its spiritual them staunch and radiantly happy. uplift and deep purification At times those around Him see which strengthen the higher Self Him lying down completely and prepare the heart for selfless eovered, head and feet, with a love. His work may act like a blanket; then all are still in sudden storm or it may make its devotional respect to His work— way gradually, step by step, one feels He is doing especially within the law of cause and effect important, deeper work, function- of all life's developments. ing into the mental and subtle What does it matter if some consciousness of those whom He cannot see or understand? He is contacting. "As you concentrate knows it all: the why and when, on me as I work universally, you and where and how. His Love share in the benefit of my work" and Authority welcome all He says. We feel the shadows of conditions, as it is, even opposi- our mind removed, purified, serene tion, which He needs for His in greater harmony with our higher work as a dynamic element in Selves with our growing love to life. The impartial universal this unique Friend of all living scope of His creativeness is of beings. He does it all silently, Divine nature though He is supremely human in His outer form.

(To be continued) Miraculous Experiences of Baba’s Devotees* BY DR. ABDUL GHANI MUNSIFF

HAZRAT MEHER BABA says, "God has to be known through "Miracles, whether performed by Love and not through the Perfect Masters or by yogis, are intellectual search after miracles. mere illusions in comparison with That is the reason why, for those the everlasting Truth, and are not who are closest and dearest to me I more real than the shadows of this do not perform miracles. I would world. have rather no following than use Miracles performed by yogis miracles for convincing others of are essentially selfish, as they are my Divinity. It is true that while invariably based on personal loving me people often do have (egoistic) motives; whereas the spiritual experiences which were miracles of Sadqurus or Perfect hitherto unknown to them; and Masters are absolutely selfless, as these experiences help them in the they are based on the principle of further opening of their hearts.” giving a spiritual push to For the benefit of those who may humanity." be waiting to open their hearts in In the light of the above faith and love towards the Master, explanation of the Master, the an attempt is made to record the miraculous experiences of his miraculous experiences of his devotees recounted herein, need devotees in the following :— neither be exaggerated in colour Dr. A. G. happened to be with nor belittled in importance. If Hazrat Meher Baba and a few anything these experiences clearly others in a train journey from go to prove the reciprocity mental Poona to Bombay in the year 1921. and spritual that exists between the Although it was monsoon, the day Master and his devotees. Hazrat of the journey was as clear as it Meher Baba has clarified the could possibly be in situation still further by saying, the rainy season.

*N.B.—Hazrat Baba's devotees throughout the world are requested to send in their most unique and outstanding experiences, personal or otherwise for publication under this caption.—The Editor. MIRACULOUS EXPERIENCES OF BABA'S DEVOTEES 37

After boarding the train at Poona One of the earlier desciples of Hazrat Baba casually remarked, Baba, Mr. A. A., had a regular "I do not think we will have a mania for racing. In spite of very happy journey. Our train Baba’s displeasure in the matter perhaps will have to return from he simply could not wean Neral station before reaching its himself away from the race- destination." This remark of course much to his economic Baba went altogether unnoticed distress. One day Baba told him until we actually touched the that he would never make easy Neral station about 50 miles money that way and the turf was from Bombay. not meant for him, as he was Looking out of the carriage connected with him. To convince window an unusual activity was him on the point Baba asked him noticeable on the railway plat- just for once to try all his racing form and the train also seemed to knowledge and skill to pick out be more than necessarily delayed. the winners in one card and he On making enquiries it was promised him a little amount to ascertained that only a few miles back his certainties of the day. ahead between the stations, He told him point blank that if in Badlapur and Ambarnath, the spite of his best working in the railway track was damaged due matter if the horses refused to to monsoon floods. Not only we turn up he was required to give were up against some hours up horse-racing for ever. delay but to the surprise of Mr. A. A. accepted Baba's everyone the train was ordered to challenge and worked hard to be backed to Poona and thence secure as many winners as via Dhond and Manmad to possible to vindicate his reputa- Bombay. tion as an expert punter. True to It was when we were actually Baba's words all the horses, the on our way back to Poona that probable winners that he had the above casual remark of backed, were no where in the Hazrat Meher Baba was brought picture and he had to admit home to us and in spite of his defeat. proposal to continue the journey ∴ even from the wrong end, we Dr. A. G. one day talked to refused to support the idea and Meher Baba about the idea of finally we all found ourselves importing some drugs from after an eight hours journey just America with a view to ex- at the place from where we had panding his business in Bombay. started. Baba liked the idea very ∴

38 MEHER BABA JOURNAL much and evincing great interest staying in a Jhopri (hut) off in the proposition he asked him Ferguson College road, Poona,. to allow the order for medicines at the time (1922). A. H. J. to pass through his hands, as he happened to approach Baba. and wanted to address the envelope explained to him his plight. He in his own handwriting. Just explained that he had a legal because the cover was addressed claim in the assets of his by Baba Dr. A. G. began pester- deceased father but it was a very ing him over the question that difficult task for him to come out the goods from America were successful through different unduly delayed and there was no stages of legal proceedings intimation from any party as to against his influential and well- when the goods would arrive in established brother. spite of a delay of more than six Hearing the story, Baba months. When Dr. A. G. one day promised him success and inci- drew Baba’s attention to this dentally remarked that he would situation in a more than get only Rs. 30,000 from out of unusually pointed manner, his father's property and this Baba remarked that the goods amount he would not receive would arrive on the very day he from his brother. sets his foot in Bombay which This interesting litigation he intended doing in the near passed through the different future. lower courts ultimately reaching After a few days, Baba the High Court in the course of planned to go to Bombay and Dr. almost ten years. Mr. A. H. J. A. G. also accompanied him. succeeded in the High Court and When the latter went to his just got Rs. 30,000 as his share dispensary he was surprised to and surprisingly enough the find a letter of intimation from settlement was arrived at with the Bank agents to clear the the heirs of the brother who had goods which had arrived that died prior to the end of this long- day. On learning of this Baba drawn litigation. Thus Baba's simply smiled without owning prophecy of a successful termin- that he had anything to do with ation of his troubles came out the matter. true in all details and Mr. A. H. J. celebrated this happy result by ∴ giving a huge and expensive Mr. A. H. J. found himself ovation to Hazrat Baba on the involved in litigation against his occasion of his (Baba's) birth- elder brother who was a great day at Nasik in the year 1931. figure in Government and busi- ness circles. Hazrat Baba was ∴

MIRACULOUS EXPERIENCES OF BABA’S DEVOTEES 39

While staying at the Jhopri (hut) Bhiwandi, a place about 50 miles near Ferguson College, Poona, from Bombay, Baba and party Hazrat Baba was approached by were received by a Mohomedan an exiled Nawab from Poona. The engineer Mr. N. A. The latter latter explained to Baba as to how gave a very interesting account of he was the rightful claimant to a how he was there to receive them gadi (seat) in a nearby state and and the arrangements which he how a usurper had succeeded in had got ready for the party's ousting him. He requested Baba's refreshments in the local dak spiritual intercession on his behalf bungalow. Mr. N. A. related to to remedy lihe wrong done to him. Baba his overnight dream as to Baba promised him a satis- how he saw a party of men headed factory adjustment of his affairs by a saintly personality trudging provided he accepted a proposi- along on foot towards Bhiwandi tion which Baba laid before him on the Bombay-Agra road. The on behalf of a devotee of his. The leader of the party had a dazzling Nawab promised to do the needful hallow of silvery light round his but found it difficult to believe figure and the other members of how the situation could be righted, the party were in kafni (long apron) as the living occupant of the gadi giving a gold hue to their bodies. was backed by the Government. Expecting to meet the party of his Baba asked him to wait and see. dream he was there to see them In a few days the Nawab was and the most pleasing surprise of surprised to hear the astounding it all was that the party turned out news of the sudden death of the to be that of Hazrat Meher Baba young occupant of the gadi and he and his disciples. very anxiously conveyed the news to Baba. Further developments ∴ Once while at Nasik, Hazrat ceased as the Nawab backed out Meher Baba ordered a member of of the promise given to Baba in a the mandali Mr. A. to go in his car moment of despair. to the railway station and having ∴ finished the work he was enjoined In the year 1923 Hazrat Baba to return to the bungalow direct. and his party left Bombay on foot Mr. A. having finished the work via Bombay-Agra road to Sakori much quicker than the time limit in Ahmednagar District, a given to him, went out of his way distance of about 250 miles. While to see a party hoping to reach the approaching bungalow in time.

40 MEHER BABA JOURNAL

As it happened Mr. A. acci- when a member of the party tried dentally overran a small girl to help him out bodily. playing in the streets and un- Everybody thought the worst happily the accident proved fatal. was going to happen as the bus When Baba was informed of was dangerously approaching the the accident, he rebuked Mr. A. brink of the ravine. Just at this for going out of the way against crucial moment Baba was seen to his explicit orders and the lean heavily on one side of the accident, he said, was nothing bus and instantly to the surprise but the result of taking his words and relief of everyone, the bus very lightly. This incident was a came to a standstill only a few great lesson for the devotees to inches away from the yawning follow Hazrat Baba's orders to chasm beneath. the letter. ∴ ∴ In the year 1922 Baba and Once Baba and his party were party were at Ajmer. While there travelling in a motor bus from Baba asked the mandali to visit Bombay to Poona and Mr. R. K. Pushkarraj, an important place of was driving the bus that day. pilgrimage with the Hindus, When the bus was negotiating situated ten miles to the north- the tortuous and steep climb in west of Ajmer. As Baba was the Western Ghats near Khandala, suffering from dysentery at the Mr. R. K. all of a sudden time, the party did not like the discovered that the brakes were idea of leaving him alone. Meher not functioning. The bus began to Baba studying the hesitance on roll back slowly and Mr. R. K. the part of the mandali remarked, was nonplussed as to how to ''If I am let alone I shall recover control the bus which was slowly completely by to-day evening. but surely heading towards a Since you want me to accompany deep ravine. The mandali taking you I do not like to disappoint in the situation got panic-stricken you. But mark my words, the and one after another began present illness of mine will be jumping out of the bus for safety. prolonged by 15 days." Baba Mr. R. K.’s actions were accompanied the party to Push- paralysed for the time-being and karraj and his words came out he couldn't even think of saving strikingly true. He recovered in himself. During all this panicky Bombay exactly after 15 days situation Baba kept seated in the from the date. bus and refused to move even ∴

MIRACULOUS EXPERIENCES OF BABA’S DEVOTEES 41

Messrs. R. and A. G. found couplet of Hafiz: themselves in partnership in a "The teaching by enlightened rice-mill business in the year ones is only a hint, be sure 1925 and Hazrat Baba had blessed the enterprise by actually Having given the hint, I forget; selecting the site for building at I repeat it no more." Talegon, Poona District. Every- thing went well and the ∴ partnership almost recovered their A similar instance in the matter initial outlay in business in one of not adhering to Hazrat Baba's year. Feeling extra-circumspect original advice and pestering him the partners approached Baba for into acquiescence in the object advice and brought to notice the uppermost in one's heart, possible danger of inviting happened in the case of a Baba's competition as the business was devotee, Mr. Chhagan. The latter very lucrative. Baba advised the was explicitly ordered by Baba wiseacres to open another mill in not to go in for motor driving, but the same locality which would by unceasingly importunating most likely keep away a new him, he was allowed to drive. One competitor. day Mr. Chhagan was driving a Although agreeing to the above bus and losing control of his suggestion and the safety bearings, knocked off about half a involved therein, the partners' line dozen coolies working on the of activity was a little bit side- road. This incident reminded him tracked by the news of a new and of Baba's original advice and he colossal constructional project in gave up driving for ever. the Western Ghats near Khandala ∴ on the G.I.P. Railway. This Mr. R. K. was one day driving change of plan was divulged to a bus full of passengers towards Baba who heartily supported it. Ahmednagar. They were mon- As a result the Khandala mill soon days and the river that they business came into existence and had to cross was in the opinion of it proved a very costly experience Mr. R. K. fordable. So he decided to the partners that Baba’s to negotiate it by driving through original instructions and plans knee-deep waters. When he was should, under no circumstances, in the middle of the stream he be modified or changed. On being found the current was much more reminded of the fact, as to why he strong than he had anticipated and supported the new idea, Baba to his dismay he even discovered asked Dr. A. G. to recite the the water level rising.

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The bus came to a stand-still and underneath the margosa tree by suspecting some trouble with the the roadside at Meherabad, quite engine, he got down in water to a good number of agriculturists tinker with it. Mr. R. K. however from the surrounding famine- lost his foot-hold in water and stricken area approached Baba had it not been for a firm grip on and requested him to pray for the side of the bus to which he rains. Baba pointed to his dhuni tenaciously hung on, he would (a hole in the ground for burning have been carried off by the fuel and incense) in front of him ever-increasing current of the a few yards away and told the river. villagers to ignite it again as it In the meanwhile, simultane- was burnt out and cold due to ously with the dangerous plight want of fuel. The villagers of Mr. R. K. and his bus full of gathered some twigs of trees and passengers stuck in the river, leaves and ignited the dhuni as Baba was creating a good deal of instructed. No sooner it was a fuss at Meherabad. He began fairly lit, clouds began to gather instituting inquiries as to where and very soon afterwards the Mr. R. K. was. On being whole countryside was drenched informed that he was out driving with torrential rains for days a passenger bus he showed together. Fearing that Baba's displeasure at his doing things intercession for rains had gone to which he was not expected to do. the other extreme, to the point of Baba was observed to look at the washing away and damaging the skies heavily laden with mon- crops already in the fields, the soon clouds and said, ''It has villagers requested him that they been raining heavily; it is likely had had enough of rains, which R. K. will be drowned." should now cease. In due course With the help of a few vill- the rain subsided to the relief of agers the bus and Mr. R. K. were everyone concerned. landed safely on the other side of the bank and when com-paring ∴ Dr. A. G. as a result of domes- the time of the mishap to Mr. R. tic worries and financial difficul- K. and his bus to Baba's sudden ties, one day felt very much anxiety for him at Meherabad, it distressed so much so that he was found that the two moments almost decided to put an end to exactly synchronised. his own existence. That night ∴ having a very exciting time with Once while Hazrat Baba had his friends in hotel till late in the his seat inside the wooden cabin night,

MIRACULOUS EXPERIENCES OF BABA’S DEVOTEES 43 he instead of returning home, with pus and blood trickling went to one of the Tata lakes down the fore-legs and the rope nearby. He walked on the water round their necks had almost dam at about 2 a.m. and recalled eaten its way into the flesh. the whole hier-archy of saints in a Thereupon Baba once again sent very uncharitable frame of mind for the Marwadi who refused to including Baba prior to taking the come saying, ''I simply cannot final step. spend two hundred rupees just to In this frame of mind the cool satisfy your humanitarian instinct. breeze of the night sent him to I shall do the needful at my own sleep from which he awoke at six convenience." Baba had to in the morning. That very day Dr. approach the unscrupulous A. G. had the surprise of his life Marwadi in a different way in seeing Meher Baba at Lonavala altogether. He offered to purchase evidently come to fetch him. his lands for a fat sum and finding Meher Baba told Dr. A. G. that he him not amenable even to this knew his plight and heard his proposition, he threatened to yester night's call in response to leave his premises within a which he was there that day. week. This threat was ignored by the ∴ Marwadi who never imagined Hazrat Baba and his mandali (a that any sane man could possibly few of them) were at Rahuri in forego his claim for occupation the year 1937. The Marwadi who only after six months, having as a was the proprietor of the matter of fact, paid for three years premises occupied by Baba and in advance. The unfortunate mandali, was, as per Baba's Marwadi never could properly instructions, informed as to the understand Baba who, true to his sorry state of some of his words, ordered the removal of the bullocks working on the well. Rahuri camp within a week. The The Marwadi came there and whole town regretted very much promised to remedy the state of Baba's departure from Rahuri and affairs by utilizing on the job a even the officials of the place fresh pair of bullocks. offered to bring pressure on the This promise, however, was Marwadi to accede to Hazrat never seriously meant to be kept Baba's reasonable but firm by the Marwadi and when demand. Baba advised them not to interfere and give the reminded of it, kept on pro- unfortunate man undue impor- crastinating the same on some tance. excuse or the other. After two Only a week afterwards news months Baba again saw the same reached Meherabad that the pair of bullocks working,

44 MEHER BABA JOURNAL

Marwadi while fording the Rahuri my strength bravely for fifteen river on horse back, was carried minutes more. Then I began off by the floods and drowned. losing confidence and I helplessly This tragedy was the talk of the left myself to the current. I knew I town for some days and almost was facing death and all of a everyone connected this incident sudden I remembered you. . . . A to Baba's displeasure in the matter. few moments more and I was lost. Just then to my surprise all of a ∴ sudden I was as if pushed by The following experience of a some unknown force under water devotee, Mr. M. R. D. from and I found myself thrown aside Rahuri, Ahmednagar District, in by the current in some calm his own words will speak for waters on the bank. My friends itself:- when they found that I was “Dear Baba, once more I carried away by the floods, raised experienced that there is an a hue and cry, and some fisher- unknown hand that's guiding men had already jumped in the through my difficulties. And floods for my rescue, but before certainly the hand is none else's they reached me, I found myself but yours. On the evening of the standing in water just neck- 14th of July 1939 at about 6 deep. . . . Dear Baba, I am quite O'clock we nearly ten of us had sure it was your hand that pushed been to take a walk by the side of me out of the flood on safe land the flooded river . . . . All of a because I remembered you. . . . sudden I caught a fancy for That was the same spot where the swimming . . . . I was alone in the Marwadi owner of our Rahuri flood. I started quite a nice Ashram was lost in the flood, in swimming in the beginning but the twinkling of an eye. after some ten minutes found Accidentally it was the same date myself in the strongest currents I and time, 14th July evening and ever met. I fought with it with all on the same spot.”

(To be continued)

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THE SAYING OF SHRI MEHER BABA

Although the gross sphere is the outcome of the subtle sphere and is dependent upon it, the subtle sphere is completely independent of the gross or physical world.

Meher Baba’s discourse on Suffering

IN response to the question by people of the world with limited one of the group: 'Why do we vision think of suffering is only suffer?' Baba replied, 'Why should physical. They draw pictures of a we be born! to take birth means bomb-stricken person, nose off, to suffer.' leg off, etc. Sometimes physical When suffering leads to real suffering tends to ease mental eternal happiness we should not suffering. The world's idea of attach importance to this suffering. suffering and of happiness is It is to eliminate suffering that entirely limited. Happiness, you suffering has to come. This have no idea of—that real suffering is unnecessary and self- happiness is worth all the mental inflicted, for ninety-nine per cent. and physical suffering of the uni- of the world's suffering is self- verse. Then all suffering becomes inflicted and then they ask, 'Why as if it were not. It was due to must we suffer?' Great suffering ignorance. Ignorance makes you means great liberation. jump at the sight of a What is ignorance if not cockroach—real happiness does suffering? War is no special not make you feel the teeth of a suffering, do not people suffer all tiger in your body. the time? It is the suffering due to Even those who are not God- ignorance that has to become less realized and have not knowledge, by war—which is one collective they too, can control their minds mass suffering. It is universal to such an extent that nothing suffering which leads to war. makes them feel pain and People suffer because they are not suffering—even being buried. satisfied, they want more and One Yogi, who had not even the more. Ignorance gives rise to smell of knowledge, through Yoga greed and vanity. If you want had himself thrown into a tub of nothing, would you then suffer? boiling oil and not only did he not But you do want. If you did not feel the pain but he was not even want anything, you would not burnt a little. This is not the suffer even in the jaws of a lion. spirit's control over matter, it is Even without war everyone even lower—it is breath control. suffers physically. When I talk of knowledge, it is Mental suffering is worse than not ordinary knowledge, it is ex- physical suffering. What the perience of Godhood. Knowledge of God means becoming

46 MEHER BABA JOURNAL

God—then all else is zero. When you take universal mind. Now, as the Master comes down from God, you see all souls as your own; Godhood to normal, the Master you see yourself in everything and brings down God. He is not aloof your universal mind has all minds from God for one second but he in one. What every mind suffers has to be on the level of all, so He comes to your mind. Your mind eats, drinks, suffers; all this does suffers the suffering of all minds not affect him personally but and experiences the happiness of universally. all minds; but as ignorance is in all Baba was asked by one of the minds, the suffering is infinitely group, 'Did Christ suffer physi- more than the happiness of these cally on the cross?' Baba’s reply minds. So you suffer infinitely but was, 'If not—why the body? your Soul, which is fully con- What need for Jesus if He did not scious and enjoys God's bliss suffer? Christ suffered or what continually which is also infinite, would be the meaning of His is not affected by this suffering. taking body? Through His At present, you as Soul, are universal mind, which the know- unconscious of God and God's ledge of Godhood continually bliss. Your mind now suffers or is gives, He experiences that all is happy according to your impres- nothing and is sustained by the sions. Soul, as it were, is not Godhood’s bliss. He suffers but affected because through ignor- is not affected by the suffering.' ance your soul is identified with Knowledge means perfect Union your mind, so after knowledge with God. The Master’s suffering your soul is consciously exper- is universal suffering, but this iencing God's bliss. Your mind universal suffering has no effect then experiences suffering or on the Master’s Godhood. happiness but Soul is not affected. How is it then explained when You are Soul. When your mission you have become God-realized? is complete the universal mind No more body, mind, ego, no goes. Universal suffering goes; more universe, only you as God then soul enjoys God's bliss. By experiencing bliss. You then knowingy ou must know and experience knowledge too, power experience. too, but you do not use power. This war is necessary— You are one with this power, this necessary suffering, but most of knowledge, this bliss. When you the suffering is unnecessary and come down for the world, self-inflicted.

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We, that are in Love! BY JAL R. IRANI, B.A.

‘I LOVE YOU!’ Ah, how romantic, it is virtue to love, little knowing how thrilling and O! how that it is vice in the form of self- delicious. This is how love seems satisfaction. A deluding delusion in its first glorious bloom; be it in for kings and beggars, gangsters youth or be it in age. The first and merry-makers. kiss of love, O! Such ecstasy, But the true conception of love while lovers shut their eyes in is Love. Love that is out to love subdued hush and the rest is and asks not for love in return. sheer oblivion. Love is all that Love that is selfless and knows matters, love that seems so no lust. Love that loves for the selfless and so pure and sake of loving. . . . To-day and passionless, but only for a fleet- beyond. Even Dr. Johnson falls ing second. Slowly the eyes open, short when he says, 'That which and the lovers are suddenly is to be loved longest, must be aware of their very existence, loved with reason rather than their material surroundings, their with passion.' True love is eternal physical contours . . . . They are and cares not for time or reason. at once conscious of the will to Man’s reasoning runs parallel to possess, to possess each other. all that is material, although he is She is mine and he is mine; they often heard to say 'God is Love.' cannot think otherwise. If love is But then he knows not what he to be love, and if each is to make says. the other happy, then they must To-day a man loves a woman belong to each other. This sincerely, and is out to make her happens and we think that we are happy, both mentally and in love. physically. But does he go on Such is the worldly conception loving her if after sometime he of Love from Pole to Pole, from finds her attracted to some other East to West, in Park Avenues maN? He is in torments, because and in slums, on the silver-screen Mr. Jealousy, and Miss and in books. It's love, love and Possession are flinging dishes at love, backed by Mr. Jealousy each other. He is out to shoot who is happily married to Miss both, her and the other man. And Possession. One and all think that he thinks he loves

48 MEHER BABA JOURNAL her. . . . Or shall we say he loved and he sees her everywhere. He her once, just as the judges of the sees her eyes in every sparkling divorce-courts would pronounce stars, her face in a rose- bud, her the verdict. The same man might rippling smile in a babbling divorce such a woman out of brook, her voice in a warbling selfish chivalry. . . . And this is bird. He sees her in spring and he where his Eternal love ends. He sees her in storm, until he sees cannot love a woman that once himself in her, and himself belonged to him, now belongs to becomes God. He is God and he somebody else. sees her through God as God. A true lover would willingly Such was the love of Majnun give up such a woman to another for Leila. He did not love Leila man and still go on loving her. because she was black and After all he was out to give her beautiful, but because he wanted everything and does it matter if to love her, for in her he found she wants only another man? his own true love. The world called him mad as he went about Again there are men who give in tattered clothes, and calling up their lady-love to another, out for Leila in jungles and quite willingly, but after this places that seemed so strange. noble part they seek for self- He saw Leila in trees that destruction. They think they bloomed in Spring and he saw have lost because they could not Leila in trees that went up in retain their woman's love for leaping flames. In every woman, themselves. Love is sheer both ugly and beautiful, he saw cowardice in this form, and is Leila. She, was everywhere. The much worse than love that gives whole creation changed itself up unwillingly and loves no into Leila. At last he saw himself more. in Leila, and Leila seemed like That God is Love and Love is God as he stood in her. So his God only when the lover does love for Leila turned into Love not feel the pang of separation for God and he himself became from his beloved one . . . . When one with God. the lover has no thought of ever To-day we have puppy-dog possessing her physically. He love of very young men and does not care whether she loves women, a modern Romeo in him or not. He loves her because love with a night-club siren, a she is the personification of love modern Joan of Arc in love with itself, and he loves Love. He sees a Broadway Gigolo, and finally her here, he sees her there we have a pair of perfect lovers. All in love! Why?

WE, THAT ARE IN LOVE 49

Because all are curious to feel the parading their physical beauty throbbing pulse, and surging under the guise of false glamour emotion of love without caring to and false airs . . . . These stars know the real and significant who play the part of true love on meaning of true love. Of love the screen do not live up to it in which is so sublime and serene their private lives. It does seem a and free from lusty emotions. bit outlandish, doesn't it? Somebody said that curiosity And in the latter case we have killed a cat. He ought to have said women going silly all for the love that curiosity killed love and is of a mere gold-fish. They go killing love. raving about the whole house, All over the world, and es- heart in pieces, just because the pecially in the West, men fall in gold-fish did not open its mouth love and marry because they are when our grand duchess wished it tired. And women . . . . because a good-morning. they are so fidgety about It's time we had some other everything. The worldly concep- word for 'Love' and save it from tion of love with women in the still further degradations. West has either become most In the glove of lust rests our artificially glamorous or most damnably stupid. In the former hand of Love, case we have stars of the screen Discard the glove if God is to be Love ! ! !

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THE SAYING OF SHRI MEHER BABA

Illusion is the basis of the juggler's tricks. Through Maya, the world, which is no more substantial than a mirage, appears to be real. Children admire the juggler and think that his tricks are realities, but adults know that he is a trickster and that his tricks are illusions. Ignorant men regard the world as the ultimate reality, but gnyanis1 know that it is only illusion.

1 Sages, possessors of Spiritual knowledge

Lectures Delivered in Mysore and Bangalore

By EASTERN AND WESTERN DISCIPLES OF MEHER BABA

INTRODUCTORY SPEECH IN has been observing silence for MYSORE the last thirteen years, which is in ON being called by the Chair- itself a standing commentary on man, Mr. A. Subramania Iyer, his hallowed life and sacred B.A., Retired Excise Com- teachings. missioner in Mysore State, to He was given his first spiritual introduce the illustrious speakers experience of the Superconscious of the day, Acharya M. State by Hazrat Babajan of Poona Chakrawarthi, M.A. (Hons.), of and was later brought down to Mallur, an exponent and lecturer normal consciousness by his in Vedanta philosophy, addressed second Master, Shri Upasani the gathering as follows: Maharaj of Sakori, Ahmednagar The great and signal honour of District, Deccan, which has introducing the distinguished produced a succession of siddha- lecturers of this evening has been purushas (Perfect Masters) in given to me and I hope I shall modern times. Shri Meher Baba discharge this duty befitting the has almost eclipsed his great occasion. Incidentally, I have to Gurus in his spiritual ascent. The speak to this august assembly genial personality, the lustrous about the great Guru (Master) face and the ever-charming smile Shri Meher Baba, one of the and the silent but the most foremost Saints of modern India dynamic expression and gestures and the silent spiritual luminary add really a divine hallow to his shedding the greatest Divine presence and whoever is lustre all the world over in spite fortunate to get his gracious of the modern materialistic ten- interview cannot but carry a life- dencies and proensities char- long memory of the great acterising most of the civilized Teacher. Indeed, Shri Meher life to-day. Shri Meher Baba has Baba crowns the list of all modern spiritually blended the best of the saints. His will is so strong and East and the best of the West in his love is so contagious that his own august personality. He once we see him we

LECTURES DELIVERED IN MYSORE AND BANGALORE 51 are drawn to him, perhaps for ever. speakers of the evening. First I Through the kind offices of an will speak about Princess Norina intimate friend and Gita student of Matchabelli. To revive spiritual mine, it was given me to know pantomimes of performing relig- Shri Meher Baba more intimately ious spectacles at Christmas times, and I am eagerly looking for the the greatest European theatrical moment when the spiritual uplift producer, Prof. Max Reinhardt of humanity will be a solid fact created the world-famous play under the ægis of Shri Meher Baba. "The Miracle", and after going in When the world is darkest and search throughout Europe for a mankind is eagerly expecting a "Madona" who was not a Saviour from the terrible drift that professional actress, when he saw is seen everywhere, it has perhaps the young princess, he chose her pleased God the Almighty to send for her imminent spiritual to our model state of Mysore, Shri qualities and for her Italian type to Meher Baba who now works from personify the Mother of Christ. Mysore for the spiritual uplift of During these performances humanity. All glory to His which she played over a thousand Highness the Maharaja of Mysore, times in Europe and Ameriea, she our modern Janaka (the God- actually had her first spiritual realized king and father of Sita) initiation through experience and his trusted Dewan Amin-ul- which gave to the performance Mulk Sir Mirza M. Ismail, who the unique quality for which she have sponsored this great Cause became world renowned. of humanity and have crowned all Through her unusual creative their progressive measures in and artistic talents, she inspired economic, social and national many artists and several stars of uplift in their State with a great the stage and screen have passed attachment and interest to this under her training. spiritual enterprise of Shri Meher She had taken part in various Baba and are eagerly looking for public and civic activities. She the day when the greatest savants lived an active international life as of the world shall discuss the the wife of a Diplomat, and the Essentials of a Universal Religion most unusual task for a woman's here in Mysore State at the Meher career was when she in her later Baba Universal Spiritual Centre at years became the active president Byramangala, near Bidadi. of a great industrial concern I shall now pass on to the founded by her late husband in New York.

52 MEHER BABA JOURNAL

Before she met Shri Meher convinced that Meher Baba is the Baba, although immersed in Perfect Master, in whose wordly life, deep down within, guidance she has been ever since she remained the earnest seeker she first came in his contact in of truth and approached the America in 1931. She has also greatest teachers of our time for been to the Master's Spiritual spiritual enlightenment. Only Retreat at Nasik in 1936 and has after coming in contact with Shri ever since been with him. Meher Baba, her life took a During her stay and personal definite turn which made her training under Shri Meher Baba forsake the wordly life to be free at his Meherabad Ashram near to follow him. The decisive Ahmednagar, she was in charge spiritual transformation was of a free hospital for the poor brought about by the Master who which offered her most natural became the supremest experience conditions of a school for train- of her life which she wishes all ing into loving and selfless true aspirants to share with her services to humanity. and to realise. To-day she lives as Her late husband—Count Ilya his disciple at his command Tolstoy—was the son of the great wherever he is. Russian philosopher Count Leo Introducing Countess Nadine Tolstoy. When he first met Shri Tolstoy, he said: Countess Tolstoy Meher Baba in America, he said had university education, and she "it is for the first time in my life has been particularly interested in that I met a man who has divine spiritual philosophy of the East love". This contact and exper- which led her to contact Eastern ience led to his great spiritual un- Yogis in the Weat and she foldment and transformation actually practised different yoga before his death through the methods which naturally created personal grace of Shri Meher in her an extreme need and desire Baba. to come in contact with a Perfect She has been in America for Master, the importance of which about twenty years where she all spiritual aspirants can very first met Shri Meher Baba. She is well realise. This unique exper- a great lover of India and her ience came to her through her spiritual lore, and feels in great contact with Meher Baba in affinity with spiritual India. whom she recognized the true Speaking about Dr. C. D. guide and found her life's most Deshmukh, M.A., Ph.D. (London), cherished desire for spiritual Mr. Chakrawarthi said that Dr. enlightenment fulfilled. Through Deshmukh is a Professor in personal experience she is

LECTURES DELIVERED IN MYSORE AND BANGALORE 53 philosophy in Nagpur University People are going away from and his thesis on "The Problem religion and seeking light from of Individuality" got him his the sciences, and they end by doctorate from the University of becoming atheists. Their know- London. He has owned Shri ledge is no better than what can Meher Baba as his great Gurudev be called inspired ignorance. (Master) and is convinced that Science has its own place in Shri Meher Baba is the Perfect life. It has given us wonderful Master of the age. He is sure that things. It tells us of the laws of a new chapter in world’s history nature and the universe. But it is on a spiritual basis will be only a means for realization of ushered in as soon as Shri Meher ends and it cannot tell us what Baba, breaks his silence and life in this planet is meant for. blesses mankind with his The great German poet and message. philosopher Goethe died with the Concluding his speech, he words "More Light" in his 1ips. remarked that it was for the The mere intellectual pursuit of gathering now to listen, to judge science is not going to satisfy the and assimilate the great truths human longing for inner light, to that these illustrious lecturers find something stable and eternal. speak about to-night and get In short, God is a matter of direct blessed by coming in contact experience and cannot be proved with such practical experiences as intellectually. theirs. The next question therefore is, SYNOPSIS OF LECTURES wherefrom are we going to get that light for which we are all Dr. C. D. Deshmukh, M.A., longing? There can be no sure Ph.D. (London), lecturer in guidance for humanity except Philosophy at the Nagpur Uni- through the Truth contacted and versity, said: "We are passing through great religious exper- through an unparalleled spiritual ience which is first-hand and crisis. Materialism is rampant and which is free from all the the transitory joys are considered inessentials of rituals or dogmas. the be all and end all of life; and If to-day this light is to come, it the younger generation as a has to come from Masters of whole is losing faith in religion. Wisdom. Though there have been periods of ignorance concerning spiritual In Sadguru Shri Meher Baba life, never before was it so we have got a Master who speaks aggressive, nor did it take the with the authority of one who robe of reason as it does to-day. knows the ultimate

54 MEHER BABA JOURNAL goal of life from personal awakened in her the pure spiritual experience. He appeals to vision of the living Truth which is something far deeper than the attainable only through the intellect. It is not by mere talk of elimination of the ego. love, but by the release of actual Great seekers after Truth have love that a real brotherhood of failed because they had no proper humanity can be established. This guide, and to-day we want a Ram, needs such an awakening as can a Krishna,. a Buddha, a Zoroaster, be effected only by a Perfect a Mohammed, a Jesus, etc. Life, Master and Shri Meher Baba can in Meher Ashram under the awaken us by his divine love and guidance of Shri Meher Baba is understanding." the true school of spirituality, and Dr. Deshmukh also remarked that he is at once the Lord and servant it was very curious that those who of man. He reveals by his shining were spiritually minded somehow example the meaning of the came together and instanced how realization of the One Life in all Countess Nadine Tolstoy and its aspects and manifestations. He Princess Norina Ma.tchabelli has come to help humanity for the became followers of the great sake of love and truth, and in his Guru and are inmates of his presence one feels as if clouds of Ashram first at Nasik, then at distrust and doubt and impurity Meherabad, Ahmednagar, and are removed. now with him in Bangalore. He "In all our tours through India I concluded that humanity would have had an opportunity to see get light not from pompous her great saints well-known in lectures and messages, etc., but their respective places and I from the spiritual experiences of found that in Baba they recog- Shri Meher Baba, who has nized God the Beloved. Shri himself been observing silence Meher Baba is the greatest Master for the last thirteen years, and of the age and we bring his name who does not believe in such to you as the highest lesson in spectacular things. life." Countess Nadine Tolstoy, who Princess Norina Matchabelli be- followed, addressed the audiences gan by quoting the Master's own and declared that the practice of motto which best explains the certain Yogic methods eventually true nature of his working: ''I led her to Shri Meher Baba, and have come not to teach but to in him she found the Yoga of awaken". By the divine love that Truth, Faith and Oneness and flows continuously through him God. His perfect guidance has he transforms the consciousness of the

LECTURES DELIVERED IN MYSORE AND BANGALORE 55 individuals who come to him for that enables one to find Him, to liberation that they may know feel Him and become One with through experience what the Him." philosophers of all times have We must first fall in love with tried theoretically to teach. Only God then will we be given to the Perfect Master who is veritable love man that is, "to love one incarnation of 1ove divine, can another". This is indeed the awaken in the individual the fire highest demonstration of the of love that consumes in its fulfilment of the divine theme. flames the lesser desire of mind, Shri Meher Baba makes us body and world all of which must realize the truth. He makes us be relinquished before we can realize Oneness in Manyness. He attain Perfection. makes us realize that spirit and Shri Meher Baba says: "The matter, spiritual life and material highest human love is not the life go hand in hand. He says: highest Absolute Love. The "When head and heart, intellect divine love is the highest aspect and feeling are equally developed of the all-pervading love. One and balanced, then the apparent who gets love gets God. The antithesis is resolved into One divine love is beyond reason and Divine consciousness. He has not intellect. Nobody can create this come to make man different but highest aspect of love in himself. to draw man back to the divine The divine love is given and not source. Through his example he created It is a grace from the will help man to find real Godman. happiness and liberation within It is the real side of religion in which man is free from and the only element which prejudices and unattached to reveals or unfolds the life and its play through the emotionality of the spiritual path. opposites. The highest love is the one which Renunciation should be men- is perfectly selfless and tal. Man should be in the world, disinterested, devoid of all perform his legitimate duties but desires and expectations. It is feel mentally free, detached from fire—an infinite fire in itself and everything. The new citizen of those who burn in it get purified. the world should be in the world but not of the world. Philosophies and intellectual gymnastics make one intellect- In the conclusion the lecturer ually certain about the existence referred to the idea of Shri Meher of God but it is only the love for Baba to establish the new Univ- God, the divine love ersal Spiritual

56 MEHER BABA JOURNAL

Centre comprising the following equal to this new task he six departments: (1) The Spiri- appealed to the intellectuals to tua1 Academy; (2) The House of study the life and teachings of Advanced Souls; (3) The Abode Hazrat Meher Baba in the light of the Saints; (4) The Mad (Mast) of the highest Sufistic philo- Institute; (5) The Solitary Quar- sophy. Dr. Ghani further said, ters for Meditation, and (6) The "Meher Baba is nothing if not a Resting Place for the Afflicted, Sufi, when he lays stress on love explaining the object of each and he (Meher Baba) attributes section. This Spiritual Centre the quality production of saints shall be the training ground for in Islam mainly due to love selfless workers who will learn being their chief method of how to render real and effective approach to divinity. service to mankind. Meher Baba's teachings and Dr. Abdul Ghani Munsiff, pre- claims are not in conflict with senting a study of Meher Baba the basic principles of any from the Muslim viewpoint, said: religion and his apparent in- ''Orthodoxy, in the history of the formality is the index of the world has always opposed the time—the present Qalandari age advent of a spiritual Master and characterised by irreligiosity. He that evidently for two reasons: is just what the world needs at Firstly any new dispensation the moment, the common denom- spells a possible danger to all inator who can be approached vested interests and instinctively and claimed by all without loss of they try to safeguard them by an prestige cultural or religious. opposition right or worng. Does it not sound like a Mujaddid Secondly, possessing as it does a (revivalist) of Islam speaking traditional rather than a rational through him when Meher Baba attitude towards religion, ortho- says: 'I have come not to teach doxy fears damnation of soul and but to awaken'?" the wrath of the powers that be, PRESIDENTIAL REMARKS by listening to anything new. Islam is no better in this respect Mr. A. Subramania Iyer who than others in spite of the presided at the Mysore Lectures, teaching of the Prophet 'Seek ye welcomed the idea of the the Light of Knowledge (Divine) Master—Shri Meher Baba—in- even if it were to be found in augurating his spiritual activities China '.'' in the Mysore State by Leaving churchianity (conser- establishing the Universal Spir- vatism) alone which is not itual Centre at Byramangala. This, he said, is in keeping

LECTURES DELIVERED IN MYSORE AND BANGALORE 57 with the high tradition of this come to form a new sect or a new State in being hospitable to great religion but to use religion to Masters in the past. He also paid a realize Divinity. special tribute to the Western He ended the evening function disciples who were the speakers by referring to the inspired of the evening with Dr. Deshmukh. speeches saying—"It is indeed an Rukn-ul-Mulk S. Abdul Wajid index of the greatness of the who presided at the Bangalore influence of the Master when the Lectures, read out Hazrat Meher disciples are able to impart their Baba's own statement from a sincere faith and devotion in such booklet that he has not feeling terms.'' ______

An Invitation

Meher Baba's devotees and all spiritual aspirants throughout India are cordially invited to attend the foundation laying ceremony of the “UNIVERSAL SPIRITUAL CENTRE” by the Master, at the newly acquired Site adjoining Byramangala Reservoir, near Bidadi Ry. Station (Bangalore—Mysore Route), on the afternoon of 17th December, 1939.

For details of the programme, etc., please write to— THE MEHER BABA UNIVERSAL SPIRITUAL CENTRE COMMITTEE 4, PALACE ROAD BANGALORE

Bubbles

BY KEMALI

God created the ocean deep and, to complicate it more, He fashioned each drop an entity with energy at its core. The drop never sees the ocean for it looks into the air and makes its bubbles fly around as though it did not care. Some long, some thin, some short and fat and some all bulging round; some wiggling into funny shape they happily re-bound. Then, there are lazy drops; these float about just carried with the tide. The others quickly hurry past, they have no time to glide. Some gay, some sad, but these weighed down as though a tear remain to hold them back from freedom which they would now attain; These bubbles are a trouble, even though they are demure, they keep their thoughts locked up inside they feel so insecure. Now, if you are a clever drop and change your shape each day, then you are trying from within to elevate your way. We must expand our eagerness to know how to abide and look to God to bless us and sweep us in His tide. If we could feel the ocean is our home, without a key, then would we see the drop we are and not a bubble be. All drops reflect in colours, none ever are akin; yet know not they transparent are to God who sees within. Should an opaque drop come along it is because its way has led it through dense passages from which it had to stray— These bring their troubles with them, and floating with the tide, God in His mercy holds them still closer to His side.

BUBBLES 59

One day a dreadful storm arose upon the rocky coast; the drops came pelting one by one, their lives were almost lost. The bubbles burst and lay in wrecks, they were beyond repair. Now was the time for drops to show their eagerness to care. When all was o'er the sun arose and, smiling from the skies: "Do you not know your blessings," said, "although they are disguised? Because you 'hit the rocks' your consciousness must glean that God did send this storm to rouse you from your dream. The Ocean, your Master Infinite, as Love in each drop remains; rejoice that you are fortunate and that He you sustains. Awake! Arise and know that you can of real service be, as 'only a drop' has saved a life from dying misery." Now when you see the ocean in waves upon the shore; these waves are saints with bowing heads who worship and adore. Our Baba, God, the One in all; and in the Ocean we, the drops, return as to our home throughout Eternity.

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THE SAYING OF SHRI MEHER BABA

The Jivatman, the individual or unrealized soul, is in the bindings of the mind, the subtle, and the gross bodies. Its bindings are both of the mind and of the body. But when the Jivatman crosses these bindings and becomes Shivatman, the realized soul, One with God, there are no desires left.

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Notes from My Diary F.H. DADACHANJI

A SILENT RECOGNITION who made it what it is to-day that he should select this side as MASTERS of spiritual Per- best suited for his great Spiritual fection who are indifferent to all Centre. It is a silent recognition things earthly, however rich or of something spiritually substan- great, do prefer places and tial that would help his sacred people where their work for the Cause for the spiritual upliftment spiritual upliftment of humanity of mankind, with a beautiful finds whole-hearted response. blending of the ancient and For a great and unique centre as modern in art, science, culture Meher Baba has wanted long and philosophy that so many of since to start for his universal its institutions provide. work, the site selected must have, besides unique distinctions in all AN AUSPICIOUS BEGINNING practical ways, certain definite spiritual qualities and atmo- Baba's arrival in this State at sphere which aid in creating a an opportune time and his august response in the people when they blessings seem to have proved find and feel the presence and very auspicious, especially for power of august and divine the poor peasants on this side. personalities of Saints and Due to weak monsoon this year Masters. Such rare qualities in the Mysore State, as in many seem to have been found in the other places in India, in the recently selected site at beginning of the season, grave Byramangala Reservoir in the anxiety was felt all over, and Mysore State, where the Master many who came in contact with has decided to establish his the Master naturally asked him Universal Spiritual Centre. to bless this side with sufficient If the Master knows his men rain to avoid failure of crops. In and the place where he could get his usual indifferent and light the best and whole-hearted manner, Baba had graciously response, it is no small tribute to granted their request. this model state and those

NOTES FROM MY DIARY 61

True to his word, within a very disciples and devotees about this short time it started raining with change in date. a force and it poured down THE CENTRE COMMITTEE practically throughout the month of October bringing the average To manage and conduct this to more than normal. That was a unique institution of the Masters good omen for the Master's Universal Spiritual Centre, he spiritual activities here, his very appointed a special Committee advent proving so auspicious. from amongst the select members of his Eastern and Western THE FOUNDATION DAY— 17TH DECEMBER 1939 disciples—The Meher Baba Universal Spiritual Centre In the middle of October, a Committee—to work under his petition was made to Shri Baba guidance and instructions. through the Amildar (Government Officer) at Closepet, by the MYSORE IN DASARA peasants of the three villages Mysore, the "Garden City" is whose lands were purchased for always beautiful, but during the the proposed Centre, that they be Dasara festival, which is the allowed to remove the crops year's greatest event, it assumes which had this time after years had grown so luxuriant. Although quite a different aspect. It is a none of these peasants had any veritable fairyland on earth. The legal right or hold on this, and the panoramic view from the removal of the crops required Chamundi Hills at sunset with its more than two months, which golden reflection on the palacial would mean another postpone- buildings and also the Maharaja’s ment for the laying of the palace exquisitely illuminated at Foundation, in the loving heart of night are sights quite un- the Master, the question of the forgettable and scarcely seen poor outweighed all other elsewhere in the East. Such considerations of difficulties of beautiful blending of East and set programmes and the request West in its planning can hardly was at once granted. The ever be found and well may the Foundation Day was thus Mysoreans be proud of this model postponed and is now fixed for city. The Brindaban at the Sunday, the 17th of December. Krishnarajasagar Dam is yet Series of messages by telegrams another engineering feat—the and letters had to be despatched creation of a genius indeed. When all over, intimating all concerned fully illumined, with myriads of of the very large group of coloured lights

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playing upon the endless fountains, special duty during these festivals it is a veritable Brindaban* and other staff of the engineering brought on earth. department left nothing undone to Mysore in Dasara is really an render all possible facilities enviable treat for anyone from any regarding water, lights and other part of the world to see and enjoy. arrangements for such a large Not only has this "Garden City" a group as ours and at such a beauty of its own from artistic or distance, and their appreciable engineering point of view but it has services deserve special note. also a natural beauty which is most Special arrangements were also ingeniously utilised by skilful and made for our large group in one of artistic brains who have taken the most convenient and suitable places to see the famous Dasara special care to preserve its procession, on the 22nd, when His traditionally Indian architectural Highness, seated in a golden beauty and outlook. Above all it Howdah on a State elephant passed has an ancient culture and spiritual through the city in a grand atmosphere, which the Master—the procession of oriental splendour, best of any— can appreciate. while the townsmen and peasants During the Dasara festival, from all over the State came to Baba and the select group of about witness the event . 40 went to Mysore and stayed there for four days—19th to 22nd of This gave the Master an October. A large residence—the opportunity which he likes to work Yelwal Palace— about 8 miles spiritually in the midst of vast from Mysore and having the crowds, and seems to be one of the seclusion as required for our group, principal reasons of his visit to the was placed at the party's disposal place on this particular occasion. through the kind offices of the LECTURES ABOUT THE Dewan (Prime Minister) whose MASTER AND HIS MISSION interest in Baba's cause is now very well known and has already been During the diwali holidays, Dr. referred to in our last issue. True to C. D. Deshmukh, M.A., Ph.D., of the proverbial hospitality of this Nagpur University, who is one of model State, the executives on the most ardent disciples of Baba for years,

* Forest of Tulsi plants in which Lord Krishna played at his flute which attracted the Gopies and even animals. It has thus a spiritual and sacred significance and heavenly aspect. NOTES FROM MY DIARY 63 came to Bangalore with his family Dr. Abdul Ghani Munsiff, Baba's to stay near the Master and have school-mate and one of his oldest his sahavas (company). disciples, now the Managing To enlighten the public on this Editor of this Journal, also spoke side with the spiritual mission and in Bangalore on "Hazrat Meher teachings of the Master and also Baba and His teachings from the to acquaint them with the details Muslim and Sufistic point of of the Master’s Universal view". Spiritual Centre to be established These lectures were very well here, lectures were arranged and attended by select and cosmo- delivered by Baba's Eastern and politan gatherings at both places, Western disciples in public halls and the enthusiastic response in Mysore and Bangalore and in evoked during the discussion of the Meherashram at Saidapet, such difficult subjects like Madras. spirituality bespoke the culture and mind of the people here—a Beginning with the Capital City compliment indeed both to the in the State in the Rangacharlu speakers as well as to the hearers. Memorial Hall, Mysore, on the Dr. Deshmukh's philosophical 2nd November, under the presi- treatment of the subject in hand dentship of Mr. A. Subramania and his arguments based on per- Iyer, B.A., Retired Excise sonal experiences were as inter- Commissioner in Mysore, Dr. esting as the inspiring experiences Deshmukh spoke on the "Present of the other speakers. Above all, Spiritual Crisis and the need of an the sincerity of the speakers and Awakener" with particular refer- their personal experiences as ence to the Master—Meher Baba narrated, made a great impression —his teachings and life mission, on the gathering. A detailed while Princess Norina Matchabelli account of all these speeches and Countess Nadine Tolstoy together with presidential remarks recounted their personal exper- appears elsewhere in this issue. iences after coming in contact with the Master and the PRIVATE TALKS AT THE transformation brought about by SCIENCE INSTITUTE, him in their lives. The same BANGALORE subjects were dealt with at At the special request of the Bangalore on the 6th at Sir Secretary to the Indian Institute of Puttanna Chetty Town-Hall, when Science Gymkhana, Bangalore, Rukn-uI-Mulk S. Abdul Wajid,, some interesting talks were given B.A., Revenue Commissioner in by the Eastern and Western Mysore, presided. Besides the disciples of Meher three speakers above-named,

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Baba on the 9th November under to follow. A Teacher is always the presidentship of Sir C. V. greater than his teachings, and the Raman, the famous scientist. In influence which he wields over his introductory speech, after humanity is due to his being a welcoming the speakers in their living example of his teachings. He midst, the learned president said that people will be able to remarked that though they were estimate the value of Shri Meher scientists, they could not but be Baba through personal contact. sensitive to spiritual values and This debate on "Science and he paid a glowing tribute to the Spirituality" was indeed a cultural great teachers of the world, treat for the cultured gathering. particularly to Lord Buddha. We wish to share with our readers The interesting remarks of the in this rare treat with a detailed president at the outset for the version of these speeches in our important part science played in next issue. life invited Dr. Deshmukh to discuss the subject of science in THE DEPARTING OF A relation to spirituality, and in a DEAR SOUL remarkable speech he stressed on One of the very staunch the point that although science Western disciples of the Master, could provide all amenities of life, Mrs. Estelle Gayley, better known it could not point out the end and to all as dear ''Nonny", expired on aim of life as did spirituality. Dr. the 14th of October. According to Deshmukh's convincing argu- the vivid description as given by ments based on personal exper- those who were nearby on the ience in contact with a Spiritual occasion and observed all, her last Master and the sincerity of expression was inexplicably speeches by the two distin- blissful of the divine experiences guished ladies impressed the she had been passing through on learned president to agree to the the verge of ''crossing the speakers' remarks regarding threshold", and was a very personal contact and experience impressive example of the life's with a living Master, although he greatest event of the casting off of believed in God and His divinity the physical frame—death as the in his work in the laboratory. world calls it—being no dreadful In his concluding speech, he event for mourning, as it is remarked that although the deemed to be, but an inevitable teachings of all prophets are change for the better and a step identical, they are very difficult further

NOTES FROM MY DIARY 65 in the ladder of evolution from sense of service to his sacred humanity to divinity. Cause, were the admiration of the This passing off of one of the group. Master's very dear ones vividly Widow of a distinguished reminds me of the most signi- American lawyer, she was a ficant words of Kabir on "Death" model of American manners, which I deem worth reproducing integrity, courtesy and exactitude. here:— Though over 60 when she joined “Marna marna sub koi kahe— the Master first and very delicate mari na jane koy of constitution, she had an Marna ho to aysa maro— amazing spirit of endurance, and ke fir na marna hoy '' loved to work untiringly on her i.e., "Everyone says, I am to die machine, typing all the private but none knows how to die; if and important discourses and you want to die, die in such a way explanations of the Master which as not to have to die again", she also took special care to note which means, in other words, real down. Her inspired poems have death is in being permanently appeared in the Journal under the released and freed from chains of nom de plume of "Kemali''. Since births and deaths, and be its inception date, she has been redeemed for ever. This is Secretary of the Meher Baba possible only through the grace of Journal. Also she was member of a Master. How lucky then are the Meher Baba Universal Spiritual those like the dear departed soul, Centre Committee. who come in contact with a living Above all, her love for the Master, and through love and Master was too great to let any devotion earn his grace for the opportunity of service pass greatest gift and goal of life—- unnoticed. She contributed Self-realization. liberally and always to his Cause, and it is largely due to her loving LOVE NEVER DIES gift and spontaneous contribution None is so great as the one who recently—as also of a few lives and dies for Love and others—that Meher Baba's Univ- service. Mrs. Estelle Gayley— ersal Spiritual Centre starts its "Nonny" as she was named by her existence to serve the spiritual family and known to all—was need of mankind. one of the first amongst the No service could be greater Western group, and one of the than that which raises humanity rarest souls whose unbounded to its divine heritage of Union love for the Master ever since she with God, and joined him, and her keen

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Meher Baba's Universal Spiritual rule, Masters, for reasons best Centre which is dedicated to that known to themselves, deliberately sublime Cause of spiritual eman- keep away from the spot where cipation of mankind will be the anyone of their intimate group of only institution of its kind under close disciples and those the direct guidance of a Perfect spiritually connected, is expected Master, rendering that service to to discard the body. Meher Baba's humanity for which it stands to- group of disciples have ex- day in utmost need. Her name perienced this on a number of connected with this unique insti- occasions in the past. To refer to tution which is to be the Master's only two particular incidents—he greatest medium of external and was far away in the West when internal work, will perpetuate her Hazrat Babajan of Poona (Baba's memory forever and will be well- first Master) expired in 1931; and earned compensation to a worthy again when his own father died in soul whose love and sense of 1932 in Poona. But in this present service and sacrifice will be a case, Baba seems to have made a source of inspiration for mankind special exception. Although he "to love and to serve,'' selflessly did go out to the site of the new and unceremoniously. Centre at Byramangala, 22 miles For one who had lived all her away from Bangalore, the same life in the civilised West, and afternoon during her last enjoyed all the modern amenities moments, yet he returned just in of life of a well-to-do family for time before she "crossed the over half a century, the readiness threshold". On his return journey, with which she accepted the Baba repeatedly asked for the simplicity of a life of an ashram time every few minutes. At 6-40 under the Master entitled her to p.m., he definitely made a sign to the dignity of a true disciple those of us in the car with him which she truly was. that "Nonny had expired.'' A short time later we arrived at the Mrs. Gayley breathed her bungalow. The two doctors who last on Saturday, the 14th had been treating her all the time fOctober at "The Links," with utmost skill and careful Bangalore, the present residential attention, reported to Baba that it quarters of the Master and his was practically all over, some group of disciples which includes moments ago. Baba then entered her daughter, Rano Gayley. Her her room, and in the presence of last moments may be said to be the group and the two medical the most blessed of her life. As a advisers, went near her

NOTES FROM MY DIARY 67 bed and placed his two fingers on In accordance with her express her eyes which were closed. wish, Mrs. Gayley's body was Instantaneously with the touch of cremated in Bangalore. The greatest the beloved Master, she heaved a tribute a disciple can ever aspire to deep sigh—the last sigh of relief have is the Master’s recognition of that her life's most cherished desire one's love. It touched the hearts of was fulfilled, and the next moment all here when Baba lovingly desired with the removal of the Master's that the ashes of his dear disciple touch, dropped her head aside, dead. "Nonny" be taken to the home and The Master's last touch, in the light Centre of his spiritual work for over of the explanation given, was like a 15 years at Meherabad, Ahmed- permit for her to the gateway of nagar, and there interned near the Eternity, and the great devotee and dome which is to be his own lover passed off in perfect peace to mausoleum. He further ordered that the eternal abode of Love and Bliss. food be distributed to the poor on her anniversary day every year, in Well did the loving soul deserve the commemoration. A special member Master's most touching and of Baba's old mandali immed- significant expression of apprec- iately left with the ashes for iation made before the group Ahmednagar to make the desired immediately after her death: arrangements. A monument is being erected to perpetuate her "Nonny was one of my greatest memory, with a tablet and lovers. She always gave spontan- inscription. eously for my work. It is for her It was her wish to stay with the great share of timely contribution, Master all her life and although she among others, that the Centre abides in spirit eternally with the scheme could be presently started. Master, even in her death, the Funds will come, and come in remains of her physical body will plenty, but to the dear departed soul also be, for ever, at the feet of her goes the credit of starting my work beloved Lord, and will be a that is to serve mankind’s greatest need. permanent reminder to all who pass And I am happy her dear name will by that Love never dies. be connected and perpetuated with this unique institution." ______

In Memory of a Great Lover BY AN ANCIENT MYSTIC

Take my life and let it be Consecrated Lord to Thee. Take my hands and let them move At the impulse of Thy love. Take my moments and my days Let them flow in ceaseless praise. Take my feet and let them be Swift and beautiful for Thee. Take my voice and let it sing Always only for my King. Take my lips and let them be Filled with messages from Thee. Take my silver and my gold Not a mite would I withhold. Take my intellect and use All its powers as Thou shalt choose. Take my will for it is Thine It shall be no longer mine. Take my heart it is Thine own It shall be Thy royal throne. Take my love, my Lord, and pour At Thy feet its endless store. Take my self and it shall be Ever, only, all for Thee.

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Register of Editorial Alterations Vol. 2, issue 1

Page 3, para 1, line 12, change “different” to “as different” Page 7, col 2, para 5, line 5, change prolemics to polemics Page 8, col 1, para 3, line 8, change entirity to entirety Page 10, col 1, para 2, line 2, change widsom to wisdom Page 10, col 2, para 2, line 1, change daugher to daughter Page 10, col 2, para 5, line 4, change shrowded to shrouded Page 12, col 1, para 2, line 7, change “ritual” to “ritual to” Page 12, col 2, para 2, line 24, change Illiad to Iliad Page 13, col 2, para 2, line 12, change planes, to planes: Page 14, col 2, para 1, line 2, change spritual to spiritual Page 19, col 1, para 3, line 14, change impertive to imperative Page 22, col 2, para 1, line 11, change expereience to experience Page 22, col 2, para 2, line 16-17, change subordinnate to subordinate Page 27, col 2, para 2, line 3, change Mangolian to Mongolian Page 29, col 1, para 1, line 8, change jesture to gesture Page 29, col 2, para 1, line 2, change jesture to gesture Page 33, col 1, para 2, line 10, change mangoose to mongoose Page 33, col 2, para 2, line 3, change incarnation to reincarnation Page 35, col 1, para 1, line 2, change “can what” to “can do what” Page 39, col 2, para 1, line 17, change hallow to halo Page 46, col 2, para 2, line 17, change knowin gyou to knowing you Page 50, col 1, para 2, line 15, change proensities to propensities Page 50, col 2, para 2, line 18, change hallow to halo Page 51, col 2, para 1, line 11, change Madona to Madonna Page 55, col 2, para 2, line 17, change consciousness. to consciousness.” Page 56, col 1, para 2, line 12, change worng to wrong Page 61, col 1, para 2, line 9, change “which had” to “which” Page 61, col 2, para 3, line 9, change palacial to palatial

NOTE: The word reincarnation on page 33 suggested in place of incarnation from context only The word hallow is incorrect on page 39, but may be correct on page 50