*MESSAGES

THE TEN STATES OF GOD.

Ten States of God were illustrated in a chart.  In this chart, the Tenth State is named as the Beyond-Beyond State, and the Ninth State is named as the Beyond State of God.

Baba explained all ten states, and added:

The Beyond-Beyond State is referred to by Hindus as Paratpar Parabrahma and by the Sufis as Wara-ul-Wara. This Beyond-Beyond State is within everyone; but even if you think deep and deep and deep, it is impossible to comprehend that state. Being in the state of a devotee, I am invoking this Beyond-Beyond State of God.

Baba bowed down to Vibhuti and Bal Natu and asked Vibhuti to go near the dhuni and repeat: "Om Parabrahma Paramatma." Continuing his explanation of the chart, Baba stated:

All that exists is God. All that does not exist is also God. Now, what else is left? But that too is God. It IS so – a fact. Some may say, "Baba you spell these words on the board, but what of actual experience?" To them I say: "Wait!"

Baba asked Daulat Singh to repeat the prayer of Guru Nanak, "Tum Thakur tumpe ardas" (You are Lord and I surrender to You). Then Baba asked all the japwalas to repeat aloud, one by one, the names of God which they were repeating in the Agrakuti (Jhopdi Hut). Baba stated, "Take God's name sincerely, for God may hear someone and be touched."

After a short interval for lunch, Baba again started explaining the chart:

All is God. In this chart, there is a hint. It is that everything rests on seven – seven stages of the descent, seven stages of the ascent, and seven stages of the Third Journey. Today, I want to make clear what I mean by stalemate in the evolution of consciousness.

Creation is a game of unconscious Divinity becoming conscious God. God is most finitely conscious in stone, and is fully conscious in man. God in man is the same God Who is in stone, metal, vegetable, et cetera. The development of consciousness is a gradual process. In man, the evolution of form and the unfoldment of consciousness have come to an end. But man does not realize himself as God.

What is this that caused this mess? Why should not man realize himself as God when he gets a perfect form? The impressions of the gross world that stick one hundred percent to the individual as he goes on evolving the form caused this deadlock. God wanted consciousness to know Himself; but when He gets full consciousness, instead of knowing Himself, He sees the world. He knows the gross world and knows impressions.

Although it is possible for a man to know himself as God, what is it that draws him away? It is the power of the impressions of the first six stages of the first descent. Only when all these impressions are spent up, one knows himself as God. So, for this purpose, a man has to be born again and again, in the human form. This is what I mean by a stalemate.

While explaining these details, Baba closed his eyes and slowly opened them to indicate the gradual unfoldment of consciousness. When his eyes were opened completely, Baba looked around at all things, but not at his own body. This he explained can well be likened to the man who, having fully developed consciousness in a perfect form, knows all other things except himself (as God).

Pointing to the state of God in the Beyond-Beyond State Baba explained:

This state of God is beyond the comprehension even of God in the Beyond State. There is no beginning to it, and no end to it. It IS.

When God in the Beyond State begins to think of the Beyond-Beyond State, duality steps in. But first, in the Beyond State, the appearance of such a thought is impossibility. In the beginning, God is unconscious. Then He becomes conscious. Now, if He wants to know what the first experienced state of unconsciousness is, He will have to be unconscious again, which is impossible. Once the Experience of consciousness of God is gained, it is eternal. Even if such a One takes millions of incarnations in the human form, it is not possible to experience the unconsciousness of the Beyond-Beyond State again. Yet, I say the Beyond-Beyond State exists, and it is the original state of us all. In the Beyond-Beyond State everything exists, but as nothing.

Baba concluded by saying: "All this is an attempt to understand that which is beyond understanding. What is of real worth is actually to become God. Let us pray to God for this."

(1)  The Ten States of God are described in God Speaks, pages 168–201.

(Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 11, pp. 3928 – 3930)

 

 

GIFTS OF LOVE

Love is a gift from God to man. Obedience is a gift from Master to man. Surrender is a gift from man to Master.

One who loves desires the will of the Beloved. One who obeys does the will of the Beloved. One who surrenders knows nothing but the will of the Beloved.

Love seeks union with the Beloved. Obedience seeks the pleasure of the Beloved. Surrender seeks nothing.

One who loves is the lover of the Beloved. One who obeys is the beloved of the Beloved. One who surrenders has no existence other than the Beloved.

Greater than love is obedience. Greater than obedience is surrender. All three arise out of, and remain contained in, the Ocean of divine Love.

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MAN MINUS MIND IS GOD

“To try to understand with mind

That which the mind can never understand.

is futile; and

to try to express by sounds of language

and in form of words

The transcendental state of soul,

is even more futile.

All that can be said,

and has been said, and will be said,

by those who live and experience the state,

is that

when the false self is lost,

the Real Self is found;

that the birth of Real can only follow

the death of the false; and that

dying to ourselves-the true death

which ends all dying –is the only way

to perpetual life.

This means that when the mind with its satellites-

desires, carvings, longings-

then the infinite, indestructible, indivisible, eternal

self is manifested.”

-Meher Baba

(Life Circular No -1 Issued on 6-2-1952)

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SEVEN BRIEF MESSAGES GIVEN IN BOMBAY
In Bombay, Baba dictated seven brief messages, which he ordered to be translated into five languages, painted on boards and displayed at Meherabad during the sahavas. The messages were:

One:
Be angry with none but your weakness.
Hate none but your lustful self.
Be greedy to own more and more wealth of tolerance and justice.
Let your temptation be to tempt me with your love in order to receive my grace.
Wage war against your desires and Godhood will be your victory.

Two:
Real happiness lies in making others happy.
The real desire is that which leads you to become Perfect in order to make others Perfect.
The real aim is that which aims to make others become God by first attaining Godhood yourself.

Three:
Real living is dying for God.
Live less for yourself and more for others.
One must die to one’s own self to be able to live in all other selves.
One who dies for God lives forever.

Four:
Love others as you would love yourself and all that is yours.
Fortunate are they whose love is tested by misfortune.
Love demands that the lover sacrifice for the Beloved.

Five:
Seek not to possess anything, but to surrender everything.
Serve others with the understanding that in them you are serving me.
Be resigned completely to my will, and my will will be yours.
Let nothing shake your faith in me and all your bindings will be shaken off.

Six:
Desire for nothing except desirelessness.
Hope for nothing except to rise above all hopes.
Want nothing and you will have everything.

Seven:
This period of sahavas is the period of my suffering and helplessness.
My glorification will follow my humiliation.

Lord Meher, Bhau Kalchuri, Vol. 15, p. 5262.

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BABA’S MESSAGE FOR THE YOUTH
It is the privilege of youths to be full of energy and hope. Not being caught up in any grooves, their dreams about the future have the advantage of being inspired by an unfettered imagination. In the glow of a newborn love, or in the warmth of newly caught enthusiasm, they are quick to respond to the call for action and self-sacrifice. Life would be poorer without these qualities, which are predominantly present in youths. But if the youths are to derive the full benefit of the qualities with which they are abundantly endowed, they must also try to acquire some other qualities which are rare in young people.

Hope should be fortified by a courage that can accept failure with equanimity; enthusiasm should be harnessed by the wisdom that knows how to wait for the fruit of action with patience. Idealistic dreams about the future should be counterbalanced by a sense of the realities of the present. The glow of love should allow itself to be illumined by a free and unhampered play of reason.

It is easy for youths to be so intent on realizing the ideal, that they become bitter against the present and past, but it is well to cultivate the spirit of idealizing the real and being appreciative of the heritage of the past. The world, as it is, may not seem to follow the pattern youths adore, but they must never forget that it is always good enough to merit their most loving attention. In their desire to improve the world, let them not surrender their right to be happy by becoming bitter.

Youths love freedom and, as such, they have a natural impulse to rebel against all authority and bondage. All this is well and good. But let them make a real effort to keep free from the many illusions to which young people are particularly susceptible. True self-expression does not necessarily imply irreverence for others; true criticism does not necessarily imply hostility or separateness. Freedom without responsibility is a doubtful boon. Freedom is worth having only where there is self-restraint and willingness to cooperate with others.

Youths are always willing to act and take risks. Let them freely yield to this fearless and imperative urge of life within them. But while releasing action, let them take every care that it is creative and not merely destructive. Let their watchwords always be Love and Service.
LM Vol. 8, p. 2813

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MEHER BABA’S CALL

Given by Meher Baba on 12 September 1954

Age after age, when the wick of Righteousness burns low, the Avatar comes yet once again to rekindle the torch of Love and Truth. Age after age, amidst the clamor of disruptions, wars, fear and chaos, rings the Avatar's call: “Come all unto me.”

Although, because of the veil of illusion, this Call of the Ancient One may appear as a voice in the wilderness, its echo and re-echo nevertheless pervades through time and space to rouse at first a few, and eventually millions, from their deep slumber of ignorance. And in the midst of illusion, as the Voice behind all voices, it awakens humanity to bear witness to the Manifestation of God amidst mankind.

The time is come. I repeat the Call, and bid all come unto me.

This time-honored Call of mine thrills the hearts of those who have patiently endured all in their love for God, loving God only for love of God. There are those who fear and shudder at its reverberations and would flee or resist. And there are yet others who, baffled, fail to understand why the Highest of the High, who is all-sufficient, need necessarily give this Call to humanity.

Irrespective of doubts and convictions, and for the Infinite Love I bear for one and all, I continue to come as the Avatar, to be judged time and again by humanity in its ignorance, in order to help man distinguish the Real from the false.

Invariably muffled in the cloak of the infinitely true humility of the Ancient One, the Divine Call is at first little heeded, until, in its infinite strength, it spreads in volume to reverberate and keep on reverberating in countless hearts as the Voice of Reality.

Strength begets humility, whereas modesty bespeaks weakness. Only he who is truly great can be really humble.

When, in the firm knowledge of it, a man admits his true greatness, it is in itself an expression of humility. He accepts his greatness as most natural and is expressing merely what he is, just as a man would not hesitate to admit to himself and others the fact of his being man.

For a truly great man, who knows himself to be truly great, to deny his greatness would be to belittle what he indubitably is. For whereas modesty is the basis of guise, true greatness is free from camouflage.

On the other hand, when a man expresses a greatness he know or feels he does not possess, he is the greatest hypocrite.

Honest is the man who is not great and, knowing and feeling this, firmly and frankly states that he is not great.

There are more than a few who are not great, yet assume a humility in the genuine belief of their own worth. Through words and actions they express repeatedly their humbleness, professing to be servants of humanity. True humility is not acquired by merely donning a garb of humility. True humility spontaneously and continually emanates from the strength of the truly great. Voicing one's humbleness does not make one humble. For all that a parrot may utter, "I am a man," it does not make it so.

Better the absence of greatness than the establishing of a false greatness by assumed humility. Not only do these efforts at humility on man's part not express strength, they are, on the contrary, expressions of modesty born of weakness, which springs from a lack of knowledge of the truth of Reality.

Beware of modesty. Modesty, under the cloak of humility, invariably leads one into the clutches of self-deception. Modesty breeds egoism, and man eventually succumbs to pride through assumed humility.

The greatest greatness and the greatest humility go hand in hand naturally and without effort.

When the Greatest of all says, "I am the Greatest," it is but a spontaneous expression of an infallible Truth. The strength of his greatness lies not in raising the dead, but in his great humiliation when he allows himself to be ridiculed, persecuted, and crucified at the hands of those who are weak in flesh and spirit. Throughout the ages, humanity has failed to fathom the true depth of the Humility underlying the greatness of the Avatar, gauging his Divinity by its acquired, limited religious standards. Even real saints and sages, who have some knowledge of the Truth, have failed to understand the Avatar's greatness when faced with his real humility.

Age after age, history repeats itself when men and women, in their ignorance, limitations and pride, sit in judgment over the God-incarnated man who declares his Godhood, and condemn him for uttering the Truths they cannot understand. He is indifferent to abuse and persecution for, in his true compassion he understands, in his continual experience of Reality he knows, and in his infinite mercy he forgives.

God is all. God knows all, and God does all. When the Avatar proclaims he is the Ancient One, it is God who proclaims His manifestation on earth. When man utters for or against the Avatarhood, it is God who speaks through him. It is God alone who declares Himself through the Avatar and mankind.

I tell you all, with my Divine Authority, that you and I are not “WE,” but “ONE.” You unconsciously feel my Avatarhood within you; I consciously feel in you what each of you feel. Thus every one of us is Avatar, in the sense that everyone and everything is everyone and everything, at the same time, and for all time.

There is nothing but God. He is the only Reality, and we all are one in the indivisible Oneness of this absolute Reality. When the One who has realized God says, “I am God. You are God, and we are all one,” and also awakens this feeling of Oneness in his illusion-bound selves, then the question of the lowly and the great, the poor and the rich, the humble and the modest, the good and the bad, simply vanishes. It is his false awareness of duality that misleads man into making illusory distinctions and filing them into separate categories.

I repeat and emphasize that, in my continual and eternal experience of Reality, no difference exists between the worldly rich and the poor. But if ever such a question of difference between opulence and poverty were to exist for me, I would deem him really poor who, possessing worldly riches, possesses not the wealth of love for God. And I would know him truly rich who, owning nothing, possesses the priceless treasure of his love for God. His is the poverty that kings could envy and that makes even the King of kings his slave.

Know, therefore, that in the eyes of God the only difference between the rich and the poor is not of wealth and poverty, but in the degrees of intensity and sincerity in the longing for God.

Love for God alone can annihilate the falsity of the limited ego, the basis of life ephemeral. It alone can make one realize the Reality of one's Unlimited Ego, the basis of Eternal Existence. The divine Ego, as the basis of Eternal Existence, continually expresses itself; but shrouded in the veil of ignorance, man misconstrues his Indivisible Ego and experiences and expresses it as the limited, separate ego.

Pay heed when I say with my Divine Authority that the Oneness of Reality is so uncompromisingly unlimited and all-pervading that not only "We are One," but even this collective term of "We" has no place in the Infinite Indivisible Oneness.

Awaken from your ignorance and try at least to understand that, in the uncompromisingly Indivisible Oneness, not only is the Avatar God, but also the ant and the sparrow, just as one and all of you are nothing but God. The only apparent difference is in the states of consciousness. The Avatar knows that that which is a sparrow is not a sparrow, whereas the sparrow does not realize this and, being ignorant of its ignorance, identifies itself as a sparrow.

Live not in ignorance. Do not waste your precious life-span in differentiating and judging your fellowmen, but learn to long for the love of God. Even in the midst of your worldly activities, live only to find and realize your true identity with your Beloved God.

Be pure and simple, and love all because all are one. Live a sincere life; be natural, and be honest with yourself.

Honesty will guard you against false modesty and will give you the strength of true humility. Spare no pains to help others. Seek no other reward than the gift of Divine Love. Yearn for this gift sincerely and intensely, and I promise in the name of my Divine Honesty that I will give you much more than you yearn for.

I give you all my blessing that the spark of my Divine Love may implant in your hearts the deep longing for love of God.

Meher Baba

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MESSAGE FOR THE PARAMOUNT NEWSREEL

My coming to the West is not with the object of establishing new creeds and spiritual societies and organizations, but it is intended to make people understand religion in its true sense. True religion consists in developing that attitude of mind, which would ultimately result in seeing one Infinite Existence prevailing throughout the universe; when one could live in the world and yet be not of it, and at the same time, be in harmony with everyone and everything; when one could attend to all worldly duties and affairs, and yet feel completely detached from all their results; when one could see the same divinity in art and science, and experience the highest consciousness and indivisible bliss in everyday life.

I see the structure of all the great and recognized religions and creeds of the world tottering. The West particularly is more inclined toward the material side of things, which has from untold ages brought in its wake wars, pestilence and financial crises. It should not be understood that I discard and hate materialism. I mean that materialism should not be considered an end in itself, but a means to an end.

Organized efforts, such as the League of Nations, are being made to solve the world’s problems and bring about the millennium. In some parts of the West, particularly in America, intellectual understanding of Truth and Reality is attempted, but without the true spirit of religion. It is all like groping in the dark.

I intend bringing together all religions and cults like beads on one string and revitalize them for individual and collective needs. This is my mission to the West. The peace and harmony that I shall talk of and that will settle on the face of this worried world is not far off.

Meher Baba’s message was publicized in all corners of the world through the Paramount Newsreel. As it was shown in movie theaters, many people came to know about him.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 5, pp. 1553 – 1554.

 

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TWENTY-ONE POINTS

Given by Meher Baba -November, 1962

Eruch said, "Baba has given us 21 points, some not even as long as a line. They are not for the lovers of Baba, but for general use." (Given at the East-west Gathering, 1962)

He read them out and Baba elaborated on some of them:

  1. God is absolutely independent. The only way to approach Him is through love, constant repetition of His Name, and invocation of His Mercy.
  1.  Mercy is God's nature (swabhav).
  1. Bliss is God's original state (assal halat).
  1. Power is God's existence (astitva).
  1.  Knowledge is God's duty (kartavya).
  1. The infinite state of God gets lost in the infinite jumble of infinite contradictions.
  1. To know God in His infinite contradictions is to become conscious of His consciousness of His unconsciousness.
  1. To achieve the God-state, do absolutely nothing while doing everything.
  1. To find God you must find yourself lost to yourself.
  1. To be infinitely conscious, you must consciously lose consciousness of yourself.
  1. Space is the gulf between Imagination and Reality. Evolution of consciousness fills this gulf.
  1. Time is the interval between your very-first imagination and your very-last imagination.
  1. Where imagination ends God is and Godhood begins.
  1. Imagination is an eternal mimicry of Reality effecting the shadow-play of Illusion.
  1. God is not anything comprehensible. He is Reality - Consciousness - Absolute Consciousness - Infinite Consciousness.
  1. Realization of God is absolute Consciousness minus consciousness of Imagination. Godhood is Absolute Consciousness plus consciousness of Imagination being imagination.
  1. To be ever present with God, never be absent from Him.
  1. Do not desire union with God; but long for union till you go beyond longing for union, and long only for the will and pleasure of Beloved God.
  1. "Mind may die. Maya may die. Body dies and dies. But hope and thirst never die. Thus has said the slave Kabir."
  1. Complete forgetfulness of self is to even forget that you have forgotten.
  1. Complete remembrance of God, honesty in action, making no one unhappy, being the cause of happiness in others, and no submission to low, selfish, lustful desires, while living a normal worldly life - can lead one to the path of Realization. But complete obedience to the God-Man brings one directly to God.

The Awakener online Volume 9 Number 1-2 pp.59-60

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SEVEN SAHWAS SAYINGS

In Bombay, Baba dictated seven brief messages, which he ordered to be translated into five languages, painted on boards and displayed at

Meherabad during the sahavas. The messages were:
One:
Be angry with none but your weakness.
Hate none but your lustful self.
Be greedy to own more and more wealth of tolerance and justice.
Let your temptation be to tempt me with your love in order to receive my grace.
Wage war against your desires and Godhood will be your victory.

Two:
Real happiness lies in making others happy.
The real desire is that which leads you to become Perfect in order to
make others Perfect.
The real aim is that which aims to make others become God by first
attaining Godhood yourself.

Three:
Real living is dying for God.
Live less for yourself and more for others.
One must die to one's own self to be able to live in all other selves.
One who dies for God lives forever.

Four:
Love others as you would love yourself and all that is yours.
Fortunate are they whose love is tested by misfortune.
Love demands that the lover sacrifice for the Beloved.

Five:

Seek not to possess anything, but to surrender everything.
Serve others with the understanding that in them you are serving me.
Be resigned completely to my will, and my will will be yours.
Let nothing shake your faith in me and all your bindings will be shaken off.

Six:

Desire for nothing except desirelessness.
Hope for nothing except to rise above all hopes.
Want nothing and you will have everything.

Seven:
This period of Sahavas is the period of my suffering and helplessness.
My glorification will follow my humiliation.
Lord Meher