Baba said:

Education, however faulty and incompetent, is always better than ignorance. It is beneficial and does much good. If not always beneficial financially, education always brings about good mental training. Mentally, it is a step further toward human advancement, betterment and progress. Under all circumstances and at any place, I would repeat and declare that education is and does good. A system (of education) may be defective, even bad, yet you must not blame one for the other — i.e., education for the system


Baba stated:

The body will survive for 95 days if one remains only on water. Just as the body feeds on food, so the mind feeds on desires, and indulgence in these desires feeds the mind and the ego. So, by starving the mind of these desires, the ego becomes very thin and weak.

In a physical fast, taking only water, lust is lessened, but anger and hope are increased. During the first three days of a fast, hunger is marked, depression is strong, anger is strengthened and lust is diminished. From the third to the seventh day, there is a fluctuation in feelings: hunger, depression, anger and lust are all lessened, while hope — for everything — is still strong. On the tenth day, the feelings again swing back, and there is increased hunger and anger. This lasts until the 14th day, when the feelings again become calm and remain calm. Thus, after the 14th day, a fast has no spiritual value!

-www.lordmeher.org, p-2259, Jan, 1942; Meherabad

Fasting does not increase love. No connection exists between them. All austerities, repetition of God’s name (japas), penances, et cetera, are quite apart from this fast I am telling you to do. Therefore, as long as I do not ask you to fast, why should you? If you want to fast on your own, fast in such a way that your stomach remains full while your mind starves! This is the best fast.

(Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 13, p. 4782)

There is no necessity to starve the stomach. You can do it for your health, but not for spiritual reasons. We are in the habit of eating food at regular intervals. With a few exceptions, when we feel hungry our stomach craves for food, although we may be engrossed in some other work. But when the mind is occupied in some work, the stomach feels satisfied. It is our nature to look at the clock when it is time for food. If we purposely fast, our eyes would constantly be on the clock to see if it is time to break the fast. By such fasting, the bindings become strong. When I ask you to fast, it is something different.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 13, pp. 4821 - 4822.



The essence of service to mankind is to give happiness to others at the cost of your own happiness.

Selfless and real service

That is real service where there is no thought of self at all. Selfless service may not only bring one to the mystical mountain, the summit of which is Self-realisation, but may enable one to ascend a large part of it , or may not only bring one into contact with a Perfect Master but may drive one to surrender to Him.

Selfless service and love are twin divine qualities. Only the one who loves can serve. Serve your beloved God-Man and you are serving your own Self in every other self. This service which the Master exacts is for your own spiritual benefit. However, your service must be spontaneous, willing, wholehearted, unconditional and not expecting any reward.

The best service

The best service is that which makes people start loving me, because in loving me, freedom comes — everlasting freedom! Service to humanity is an important instrument with which my love can be vastly spread."

Highest type of service

Of different type of service, the service which is concerned with spiritual understanding is the highest, because spiritual understanding includes the right perspective to all human problems, and promotes a solution of them all

Absolutely selfless service

Absolutely selfless service is possible only by Perfect Master; but spiritually imperfect, through sincere karma yogis must do their level best to be selfless as they can. He who, driven by love, thinks as little as possible of his own self, and regards all as forms of the oneself and serves others, regardless of caste, creed and colour, is a karma yogi through he may not be aspiring for Self-realisation



A hypocrite knowingly pretends to be what he is not. Hypocrisy is a million-headed cobra.  Hypocrisy is the worst thing — in every walk of life it consciously or unconsciously persists. It is no sin if one does not believe in God, but to be a hypocrite is a sin! If you have no faith, it does not matter.

Today there are so-called saints in the world who tell people to be honest and not hypocritical, yet they themselves are deeply involved in dishonesty. If you cannot love God and cannot lead saintly lives, then at least do not make pretence of it. The worst scoundrel is better than a hypocritical saint.

There are seven such hypocrites in the world, three or four of whom the mandali know. They said that Baba had blessed them and they were My successors. Each of them had a large following. They are now no longer posing. Rich, influential people used to go to them to pay their respects. They garlanded them, took them for rides in their car and generally revered them. I put a stop to it and forgave them. Now they no longer pretend.

There should not be even a trace of hypocrisy. Posing is the only sin that God can never forgive. However vile or low a scoundrel may be, if he mixes with others as a scoundrel and admits it openly, he can be forgiven. If he acts and behaves as he really is, there is no posing.

The purpose in My telling you this is that if you love Me there is no reason why you should hide your love from others. But if you do not love Me, then do not pretend and say to others that you love Me. If you feel I am the Avatar, say so to others boldly, but if you do not then don't pose.





In the heaven state the fulfilment of desires is not, as in the gross sphere, dependent upon having the object of desire. Fulfilment of desire comes merely through thinking of the object desired. For example, if a person wishes to hear exquisite music, he experiences this pleasure merely by thinking about it. The imaginative idea of exquisite music becomes, in this state, a substitute for the physical sound vibrations in the gross sphere. The pleasure he derives from the thought of exquisite music is much greater than the pleasure he derived in his earthly career from the actual hearing of physical sounds. In the heaven state there are no obstacles between desires and their fulfilment; the pleasure of self-fulfilment through thought or feeling is always at hand.

In fact, even in the earthly sphere of existence some individuals develop this capacity of making their pleasure independent of possession of a gross object. Beethoven, for example, was completely deaf; and yet through the exercise of imagination alone, he was able to enjoy intensely his own compositions of music. In a sense, even on earth he might figuratively be said to have been in the heaven state.

In the same way, a person who meditates on the Beloved with love derives happiness merely through the thought of the Beloved, without requiring His physical presence. After death, in the heaven state, the enjoyment of such imaginative fulfilment is infinitely greater since consciousness is then unburdened of the outermost veil of the gross body.

Discourses, 7th ed, pp. 308-309




Baba explained detachment:

I am in all – in both great and petty things. All are nothing, so why give importance to anything? I take as much enjoyment in looking after the mad, being with the mandali, ordering my agents, looking after the great Universal work, as in bringing eggs to Hedi (Mertens) and mail for you all. You cannot escape petty things, because everything except God is petty. What you can do is to be detached. Use the petty things, but know they are petty and so remain unattached to them.

For example, false teeth are for eating; they are attached in your mouth. You know they are false and you can take them out; attached and detached, you make use of them.

The dirty body, which I call the walking latrine, is used for the soul to realize itself. Can you escape from it? You cannot escape its perspiration, so what you do is wash away the sweat. But if all day you go on brooding, “Why do I perspire? I must not perspire,” it is of no use. You cannot escape, but you can become detached.

Lord Meher, Bhau Kalchuri, Vol. 7, pp. 2313 – 2314.



Everything you see or experience is part of illusion. Now, illusion means what? Illusion means it's in the realm of duality. So no matter what you say, the opposite will also be there. If you have hot, you also have to have cold. It cannot be helped, there is no way out of it, because that's the nature of duality, of illusion. But the truth, the whole truth, is beyond duality. And that is why Baba stressed love. Because love is the experience of unity in the midst of duality. Do you know that quote of Muhammad's I like to say, are you familiar with it? "Harmony is the imprint of oneness upon multiplicity." Baba once said we should strive for union or real harmony, which is union in diversity.

As long as we try to understand things with our minds, we are dealing in the realm of duality. But when the heart experiences love, we get a taste of the unity of life. Perhaps that is why Baba said understanding has no meaning and love does have meaning.

1995 © Avatar Meher Baba Perpetual Public Charitable Trust





We are dreaming day and night, not knowing that we are dreaming.  We remain attached to our family, attached to the world and take it as the truth.  But at night, when we are in sound sleep, we forget everything.  We forget our body.  We forget our family members.  We forget the world.  We forget everything.  But when we wake up, our "World" is before us.

Most dreams are purely subjective and subconscious experiences of the subtle body and they have no special spiritual significance, except that there can be occasions for forging new sanskaras or spending up old ones and that occasionally they shed light upon the hidden complexes and unfaced problems of personality.

Such dreams can never include something which is not in some way a part of the past experience of the person. They allow scope for novelty only in respect of new combinations of items which have already appeared in past experience.

The rare types of dreams are those about persons and things unknown in this life but known in some past life or lives.

Still more rare are the dreams of persons and things which have never appeared in this life or former lives but are going to appear in this life in the future.

Ordinary dreams are thus utterly different from dreams which have occult significance.



Baba gave this explanation about spiritual poise:

What is spirituality? It is the undoing of what you have been doing since ages. You always thought of selfish motives for eating, preserving your life, and attending to every need with zeal. All these lives you have made a habit of looking to yourself. If the slightest thing goes against your habit you are upset. Now, to undo all these selfish bindings, you have to do what you have not been doing, or not to do what you have been doing.

What you have been doing always is thinking of yourself, so now you must not think of yourself, but think of others. This is what is called “love.” But it needs character, poise, perseverance. Poise – what is it? That state of mind where nothing excites you, nothing upsets you. Only if you have poise can you help others, then only can you make others happy. That means love: thinking not of yourself but of others.

If you are in the Sahara, and for four days you have no water to drink and, all of a sudden, one bottle of water appears – how do you react? If you have poise, you will let your companion drink and not mind dying and letting her live. But if you fight and grab for it, you lack poise and spirituality. It is this poise that makes you sacrifice and makes others happy.

For example, I always say: “Make the best of everything.” Here you have food, swimming, boating. Make the most of them and feel happy. Do not say it is not spiritual to enjoy innocent pleasures. But when we are driving on tour and there is dust and we feel hunger, thirst and feel sick, then feel as happy as you do now. This is poise. If you do not feel happy now, it is not easy to feel happy while travelling. Do not feel you are not spiritual in enjoying swimming, boating, et cetera. Is this clear? I do not mean making a show of being happy, but to really feel happy.

For my circle, it is all right. You live with me, leave all for me, so you are serving the universe. But for those who are not living near me, this poise is one hundred percent essential for spirituality.
Again, what is spirituality? Poise, perfect poise. Make the most of every situation. He who upsets no one is a good man. He who is upset by no one is a God-Man!

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 7, pp. 2543 – 2544.



When you begin to think of yourself as being on the Path, then you are not. The Path is not a defined direction set apart from yourself. It begins and ends within yourself. It is not so much more of a path added, but so much less of the veil of ignorance. In short, the Path is “I want nothing.”

But, although this denotes a freedom from wanting anything, even this desire for nothing is a want and a binding that has ultimately to be effaced before you reach the Goal and attain that total freedom from all want.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 16, p. 5521.