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On March 25th 1926, Meher Baba gave the following discourse on intelligence – the use of knowledge by the mind in the state of thinking:

Intelligence not thinking is unconsciousness and may be likened to sound sleep. Thinking and imagination are latent in intelligence. When intelligence thinks of itself, it realizes Its Self and is God. When it thinks about imagination, it is the world, mind, body and ignorance.

For example, take a gramophone record. When it is not being played, it is in a state similar to sound sleep, as is unconscious intelligence; but when the phonograph needle is put on the record, it starts to play. This is like the thinking of imagination that is latent in intelligence and becomes manifest while the mind is thinking.

Take as another example an ocean to represent intelligence, which is calm water at first. But when the wind blows – the desire of intelligence to know Itself – there is movement in the still waters. Intelligence begins to think, forming numerous waves, and the result is an uncountable number of bubbles. When intelligence starts thinking, it creates waves – universes. These universes in turn form bubbles – different worlds.

Baba then put some water in a big bucket and turned a glass upside down in it. He continued:

Although the same water is in the glass as in the bucket, its quantity is limited. Similarly, the ocean is in the bubble; intelligence is in imagination, but limited.

The whole world is enmeshed in the grip of lust for women and wealth, while the real aim of life is to achieve the Truth. Unless God is realized, the purpose of acquiring a human body is frustrated, and the real object of life remains unfulfilled.

But Realization is impossible until intelligence is purified and freed of imagination. This can only be achieved by keeping the company of saints. For this reason, intimate contact with a Master is always necessary for Realization. But such Perfect Ones are very, very rare, while the world abounds with numerous hypocrites and frauds who pose as divine guides. How can one who has not had the experience of Truth guide others toward it?

Lord Meher, Bhau Kalchuri, Vol. 3, pp. 786 – 787.


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Mahapralaya is the total annihilation of the three worlds. When Mahapralaya takes place and everything in time and space dissolves, who is left to keep a record of time? After Mahapralaya, when creation begins all over again, it takes time for the universe to come back fully into existence in all its evolving forms in time and space. The human forms re-enter last. Since the beginning of creation, Mahapralaya has happened a countless number of times, and so a record of time can never be maintained.

Mahapralaya is when everything goes to sleep. The force of Mahapralaya is the same force that overwhelms man to sleep. During Mahapralaya the mind of man rests in a deep sleep. When the mind of man awakens, after Mahapralaya, the effect is a fresh peace. Peace will come to the mind of man after Mahapralaya. This

peace is deep because the mind of man has rested for a long, long time. This peace is unlike any other state of the everyday normal activities of the human mind. This peace is of having been reborn, of having been made new. It is the peaceful state of

having only natural sanskaras and of having the mind focussed on the straight path toward involution, toward God.

When Meher Baba refers to a great happening in the future, " Something that has never happened before," he is referring to a great period of time. This great happening occurs during the known time before Mahapralaya has occurred, and also the known time after Mahapralaya has occurred. The outcome of this great

happening is the state of peace to the mind of man. Peace will come after this known time of the forthcoming Mahapralaya.

When Meher Baba declares, " This great happening will not happen again for billions and billions of years," he is again referring to another great period of time. That great happening will occur during this present period of time that is leading up to the next Mahapralaya, and it is also that period of time in the future that is after the next forthcoming Mahapralaya. The mind of man will be fully rested and peace will be established in the mind's consciousness.

During a cycle of time, such Mahapralavic periods come when the unnatural sanskaras have accumulated to an extreme and the whole evolution of the universes has gone astray. The unnaturalness is then so extreme that everything feels separated from each other by its unnatural sanskaras, and this intensity of separation becomes unbearable to the mind. When the unnatural feeling of separation reaches the limit, it seems as if the whole is disintegrating, falling from its natural course. At this point, the Avatar's universal work is very difficult and he must exert tremendously to complete it. As the result of his work for the universe, a great happening must take place to bring forth universal oneness and set evolution back on its natural course.

When Meher Baba completed his universal work, he did break his silence by the releasing of his work. A great happening is about to occur. However, the feeling of oneness, as a result of the work, is felt gradually by mankind. At present, everything

appears to be separating and falling apart during the world's chaos and confusion, and must be reunited and cleared. This will happen through the power of his work that he has released when he dropped the body.


Oneness will come as mankind gradually hears the Word that he spoke in the breaking of his silence. When the world realizes that the breaking of Meher Baba's silence is the power behind his universal manifestation, then mankind will gradually realize that a great happening is taking place. This period of time will be known as the time before Mahapralaya.

Avatar of the Age Meher Baba Manifesting: pp. 216-217

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The scriptures are like rotten bones rotted and are as food for worms. Theosophy and philosophy are like good bones rotted and are as food for vultures.

The writings of inspired poets are like fresh bones and are as food for dogs. The writings of spiritually advanced saints are like flesh and are as food for tigers. The writings by living Perfect Masters are like brain and are as food for men!

Good bones when rotted have some semblance of bone, but rotten bones when rotted are like filth.

So, you may go through the scriptures superficially – only to drive away the barking dogs when necessary; for instance, when you are called upon to answer the queries of the priests and the orthodox.



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The scriptures are like rotten bones rotted and are as food for worms. Theosophy and philosophy are like good bones rotted and are as food for vultures.

The writings of inspired poets are like fresh bones and are as food for dogs. The writings of spiritually advanced saints are like flesh and are as food for tigers. The writings by living Perfect Masters are like brain and are as food for men!

Good bones when rotted have some semblance of bone, but rotten bones when rotted are like filth.

So, you may go through the scriptures superficially – only to drive away the barking dogs when necessary; for instance, when you are called upon to answer the queries of the priests and the orthodox.

(Lord Meher-5267 old volume


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Meher Baba discoursed

Violence and non violence

The world “Violence” and “Non-Violence” are, in ordinary references, applicable to such diverse situations in the practical life that no exposition of the issues involved can be complete, unless it takes note of these diverse situations and uses them as starting point.

According to diverse situations Non-Violence and Violence can be categorized as under.

Non Violence

  1. Non-Violence pure and simple- (based upon Divine love)-Here one sees his own Self and is beyond both friendship and enmity, and never does a single thought of violence enter his mind under any circumstances. This is possible when the state of pure and Infinite Love is reached and the aspirant is one with God.


  1. Non -Violence of brave- (based on Unlimited Pure Love)-This applies to those who, although not one with all through actual realisation, consider no one as their enemy and try to win over even the aggressor through love and give up their love by being attacked, not through fear, but through love.


  1. Non –Violence of strong- Suppose a physically strong man is insulted and spat by and arrogant man who is nevertheless weak and suppose that strong man who has got the power to crush the arrogant man, not only desists from hurling the arrogant man but calmly explains him the gospel of love. This action implies Non-Violence, but it is non-violence of strong.


  1. Non -Violence of the coward- (based on unlimited weakness of character and mind)-those who do not resist aggression because of fear and for no other reason, belong to this class.




  1. 1. Non-Violent Violence (Based on unlimited love) - Violence done solely for defending the weak and where there is no question of self-defence or of self motive.


  1. 2. Selfless Violence (Based on limited human love)- Violence done in self-defiance when attacked treacherously and with no other selfish motive:-for example – when one’s mother’s honor is on the point of being violated by a lusty desperado and when one defends his mother; so also when the motherland’s honour is at stake and it is being attacked by enemies, the nation’s selfless effort at defending the motherland is selfless violence


  1. Selfish Violence (Based on and lust)- When violence is done for selfish motive by an individual or nation for power and selfish gains, etc

Violence without hatred

Suppose a mad dog has run amock and likely to bite school children and teachers in the school destroy the mad dog in order to protect the children. This destruction of mad-dog does imply violence but there is no hatred.

Neither Violence nor Non violence

Situation-1-Suppose a man, who does not know person who comes to his help and the clasping is often so awkward that how to swim, has fallen in a lake and is being drowned and that there is nearby another person, who is good at swimming and who wants to save him from being drowned. The man who is being drowned has a tendency to grasp desperately the person who comes to his help and the clasping is often that it may not only make it impossible for the drowning man to be saved, but may even bring about drowning of one, who has come to help him. One, who desires to save a drowning man, has, therefore, to render him unconscious by hitting him on the head, before he begins to help him. Striking on the head of the drowning man, under such circumstances, cannot be looked upon either as Violence or as Non-Violence.

Situation-2-Suppose a man is suffering from some contagious disease, which can be only cured through an operation. Now in order to cure this suffering man as well as to protect others from catching this infection, a surgeon may have to remove the infected part from his body by the using knife. This cutting of the body by a knife is also among the things which cannot be looked upon either as violence or non-violence.

It will therefore be seen that while the non-violence, pure and simple is the goal of life. This goal has to be achieved by individual seekers of God by following “Non-violence of the brave”. The masses who have not the requisite intense longing for being one with Him, have to be gradually led toward this goal on the principles of “Non-violent violence” or those of “Selfless violence” according to circumstances. In this connection, it must be clearly understood that ‘Non-Violent Violence’ and ‘Selfless Violence’ are merely means of attaining the goal of life, namely pure and simple “non violence” ‘or the “Love Infinite”. These means must not be confused or otherwise mixed up with the goal itself.

 Real non-violence

Real non-violence, like truth, love and selfless service, is the guide to God-Realization. My non-violence includes violence under certain circumstances when it is done one hundred percent for others and without the slightest feeling of malice, hatred, revenge or self-gain. I call it “non-violent violence.”

Non-violence, pure and simple, is the Beyond state of God. It is the goal of humanity. It cannot exist where one is still in the stages of a seeker. The seeker can, however, reach this goal through the means of “non-violence of the brave,” or of “selfless violence,” which means non-violent violence.

Beloved God is the Goal. Love is the means. The lover can reach the Beloved through love. God in the Beyond state of Paramatma is love, light and life infinite. He is everything. Unless one realizes God and has love infinite, one cannot be purely and infinitely non-violent. God does not include violence, just as love does not include lust. Non-violence, pure and simple, is love infinite.

The difference between these stages may be explained in the following manner: Suppose you are slapped or kicked by someone. If you do not retaliate but keep quiet and do nothing, it is the category of a seeker who practices “non-violence of the brave.” In a similar case of a majzoob being slapped or kicked by someone, it is quite different. He has neither the necessity to keep quiet or control himself, nor has he to make an effort for the same. Because, in his state as a majzoob, which is divine bliss, he does not at all feel the slap or the kick. He has gone beyond that state of feeling.

(Lord Meher, 1st. ed. Bhau Kalchuri, Vol. 8, p. 2787 – 2788.)


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The word 'passion' seems to be used here to mean sexual desire, rather than intense interest or excitement

Strong tea provides a very good stimulant to tired nerves. But it causes no real improvement in health. On the contrary, the general health is usually undermined with strong stimulants.

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This is short, but difficult. Those who cannot follow it must not worry. It is nothing but words. Only love counts. If the most unintelligent one can love me as I ought to be loved, he is infinitely more blessed than the most intelligent one who does not know how to love me.

Nirvan and Nirvikalp: Fana is the state of unconsciousness. In fana, the soul is unconscious of everything except Self being God. Before the soul loses its human state and gains the divine state of nirvikalp [“I Am God”], it has to experience the vacuum state of nirvan. Nirvan is the infinite vacuum state where the soul is fully conscious of Real Nothing. Nirvan is immediately and inevitably followed by nirvikalp (fana fillah) where the soul is fully conscious of Real Everything.


Nirvan and nirvikalp are so irrevocably linked and tied together that each one can be said to be the Divine Goal.

False nothing = illusory everything

Real Nothing = neither everything nor nothing

Real Everything = God the Infinite

False nothing leads to false everything, and Real Nothing leads to Real Everything. False nothing is linked to false everything, and Real Nothing is linked to Real Everything. Eventually, false nothing ends in false everything, and Real Nothing ends in Real Everything.

In duality, false nothing is false everything. In Unity, Real Nothing and Real Everything are one.

Baba commented:

If you listen seven times, there is a chance of your beginning to understand, or you might lose yourself in nothing! What is Real Nothing? There is a difference between nothing and Real Nothing. Real Nothing means not even nothing. On the sixth plane, one sees nothing but God, and sees God everywhere. One sees nothing and everything. There is still duality – the seer and the seen. The seer sees nothing but God.

When the seer crosses the sixth plane with the help of a Perfect Master and is pushed across the abyss, his experience is of an infinite vacuum. It cannot be described. There is neither seer nor seen; neither nothing, nor everything. It is the Real Nothing. But this Real Nothing is immediately followed by Union with God, Who is everything. The vacuum is infinite, and it must be filled by the infinite. That is the experience when one is pushed into the seventh plane. So even saints of the sixth plane of consciousness, who see God everywhere, do not know what the Real Nothing is.

About answering questions on this discourse: to tell you the truth, I do not like questions and answers. From the beginning less beginning, I asked one question, “Who am I?” And I gave one answer, “I am God!” All other questions and answers do not interest me. Still, to please you, I will listen to questions and answer them. Harry [Kenmore] is full of questions.  (Lord Meher, 1st. ed., (Bhau Kalchuri, Vol. 15, pp. 5428 – 5429)


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A person has to pass through three stages before Realization — evolution, reincarnation, and advancement on the Path. From stone to animal to human form is evolution; this is the first stage. With the human form, evolution ends and the cycle of rebirth begins; this is the second stage. The third stage is involution through the spiritual planes.

In Africa there is a full swing of evolution, as all types of animals, plants and metals are found there. In Europe (and America), reincarnation is intensified with people taking birth after birth, and quickly, too. In Asia there is spiritual progress and advancement on the Path. That is why saints and Masters are found in the East, particularly in India. (Lord Meher-p-1147-1930)

There are seven stations in the process of evolution. After one has crossed all these, one gets complete consciousness in human form. But unfortunately, with this consciousness, one has also gathered impressions [sanskaras]. One has to shed them during the involution process, which also has seven stations. As soon as all the sanskaras are removed, one experiences that one is God.

To reach the first station on the evolution process takes millions and millions of years. To reach the second requires less time, and the third still less, and so on. Similarly, to reach the first station [plane] on the involution process, it takes many, many ages; while the other stations are reached more quickly.

Hafiz says that once one reaches the first plane of consciousness, one is likely to tarry there for a long time. He compared the man in the first plane to a man travelling in a caravan. The whole caravan rests during the night, but early in the morning the leader of the caravan rings his bell, so that all may get ready to move on. Similarly, a man on the first plane is likely to tarry, so the Perfect Master has to remind him to keep moving.

Hafiz says the pilgrim complains that he reached the first plane after ages of evolution, but as soon as he reached it, his Master rang the bell so that he should not tarry there for long

Hafiz also says that one on the third plane should not hurry to leave it, because a zigzag path lies ahead, and there is a likelihood of one falling from the fourth plane. Therefore, Hafiz says to the pilgrim, "Why are you in a hurry to reach the threshold of the Abode of God?"

On this fourth plane, there is the treasure-house of all powers. Hafiz says once the threshold is reached, one should cross it quickly, as one might fall from the sublime heavens to the depths. Once one is stationed on the fifth plane, there is no possibility of a fall.

On the sixth plane, the pilgrim sees God everywhere, and so there is no question of hurrying or tarrying. This seeing comes all of a sudden. Hafiz says that the aspirant on the sixth plane exclaims, "How fortunate I am tonight that my Beloved entered my room all of a sudden!"

The sixth plane is referred to as "night," while "dawn" symbolizes the seventh plane. As soon as the Beloved "entered," the aspirant saw the Ocean of Effulgence of God, and he bowed down and felt very blissful. Hafiz says of this experience, "It is no wonder that he saw his Beloved that night, for it was the fruit of his labor of being at the feet of the Perfect Master for 40 years!"

Hafiz continues: "When he got up after bowing down to his Beloved, he wanted to plunge into the Ocean of Effulgence; but an infinite vacuum had to be crossed."

This couplet refers to that stage between the sixth and seventh planes. The pilgrim becomes terribly frightened at this juncture and hesitates whether he should plunge in or remain on the "shore." At the "dawn" of day [crossing into the seventh plane], he finds himself relieved of all his misery of separation and becomes One with the Beloved. Hafiz said, "I was stripped totally naked and found myself all alone in all my glory! What a glorious dawn it was that I was given a pass to the Highest! It was the grace of my Master that I became as dust at his feet and thus became the Highest!"



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If you naturally say my name just while you are working or quite as often as you can spontaneously well and good. But perhaps you can not do that either, so do this repeat Baba's name aloud every day for not less than half an hour, and not more than one hour now there is no love in that no value at all in establish the link with me, because I am telling you to do it. But if you don't even want to do that, do not do it, it doesn’t matter. Do what you want to do but try to remember that, I am in every one, in every man, woman and child. Be happy, live naturally, but serve others as much as you can. ( Lord Meher vol-14-p-4903)

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Meher Baba

Duality implies separateness. Separateness causes fear. Fear makes worry.

Worry is the product of a feverish imagination working under stimulus of desires. There are few things that exhaust energy as much as worry. So remain cheerful in all your trails and know that I am in you.

Worry is a serious dissipation of physic energy. Worry accumulates and grows in strength and becomes a habit, long after the original cause has ceased to be.

Worry goes happiness comes.

Never worry and always try to be cheerful in spite of difficulties. Even in the face of calamities, try to remain happy.

Worry only about your loving Me more and more. I worry for whom who love Me.

Long for what is real. You will then have no time for worrying over what may never happen.

My worry is great fun for Me. It is very old habit of Mine to worry for whole creation and to worry continuously for the release of souls from the bondage of life and death. – Meher Baba

Meher Baba discoursed

Man experiences disappointment through lust, greed and anger, and the frustrated ego, in its turn, seeks further gratification through lust, greed, and anger. Consciousness is thus caught up in a vicious circle of endless disappointments. Selfishness which is the common basis of these three ingredient vices is thus the ultimate cause of disappointment and worries.

As the cause, so the effect; the cause may be big and important, or small and insignificant, but the result will definitely be according to it. The woes of this world are imaginary and are the self-created result of our own ignorance; having no cause, they are therefore unjustifiable. If there is no reason or cause, then it naturally follows that the result is unreal, insubstantial and meaningless.

Don’t worry about the happiness, or misery, of this world which has no cause behind it except imagination? Just go on observing things as a passive spectator as they go on around you, keeping the mind free and happy. As Hafiz says:

Both the happiness’s and sorrows of the world will pass away. So it is better to remain peaceful throughout.

Worry is unnecessary. Necessary worry is not good, but unnecessary worry is madness. If I say: 'Be happy!' be happy at once! Forget. Away with it! Why brood? I never brood. Laugh! Be cheerful! It is all illusion — why not be cheerful, happy?  Start now!"

“Worry accumulates and grows in strength, become a habit long after the original cause has ceased to be.”