*SPIRITUAL REVELATIONS

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GHOST

A ghost means a human being without a body, and in that bodiless state he has to remain as long as the sanskaras of his previous birth last. Then he takes another birth.

Ghosts are miserable. They have desires like any of us. They try to come in contact with human beings to fulfil their desires. When it is dark and silent, their subtle, smoky bodies become transparent. You have gross, subtle and mental bodies. They have only subtle and mental bodies, but these are not as limited as the gross. When stretched out, the ghost's subtle body stretches out in all directions – upward and sideways. That makes you shiver and scream, when you see them like that. Depending on surroundings, darkness and quietude, they can be seen. Their bodies can enlarge and shrink. That is why in dreams the subtle bodies go anywhere, stretching out and out. They can also be photographed in suitable conditions, depending upon the surroundings, time, light and the photographer.

These discarnate spirits wish to contact living human beings. If Rano, a heavy smoker, has no body and for some reason becomes a ghost, she does not get another physical body until certain sanskaras are spent. They may be spent in one year or a million years. All depends on the contacts made to spend one's sanskaras. For instance, Rano has her craving for smoking cigarettes. She sees Kitty smoking. She, too, wants to smoke and tries to contact Kitty to have a cigarette. But contact with a gross body by the subtle body is almost impossible. Kitty feels the presence of the subtle body and is scared. But poor Rano only wants to have a smoke.

These disincarnate sprits wish to contact living human beings. Sometimes you feel hungry for nothing. This might be that sometime sprit wants to spend sanskaras of hunger or anger through you.”

Ghost is an earth-bound spirit who has usually desires of lust to work off, and who tries to fulfil them through others.

Ghosts are not like tantric spirits. Ghosts are people who have committed suicide and have no body. They enter another body and then make the body of whomsoever they enter do as they wish. But tantric who has gained occult powers does not do so; he only makes his body big or small and thus his bodily sanskaras are always with him. In this action, there is also the danger that through some accident, he may be trampled on by some person while in his little body. In short, after long and hard study such Tantriks (magicians, sorcerers) do not benefit in any way but, on the contrary, risk contracting some of the worst possible sanskaras. So there is no use in playing such a worthless game of magic – sorcery!”

In some instances she, Rano the ghost, becomes so desperate that she waits until Kitty nods to sleep even the tiniest little bit, and then smokes through Kitty's gross body. The subtle can enter any gross body or thing. When it enters you, you don't even know it, and are not at all affected. But it can only enter your body when you are not conscious, when you are sleeping.

How many spirits have been drinking tea through Norina when she is not conscious? But the spirit has no hold; it does not reside in you or possess you, but just goes like the wind. And it only happens sometimes. Don't think about it, or you will go mad! It is of no importance, so trivial, so insignificant!

Sometimes you feel angry for nothing. This might be some spirit wanting to spend sanskaras of anger through you. But this is so unimportant, not worth thinking about. Our bodies are full of germs, but we don't think about it. If we did and tried to picture it in our minds, we would go mad.

Masters are so bothered by these spirits – you have no idea. They want to touch Me for liberation, and they do.

 

 

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EGO

The ego is hydra-headed and expresses itself in numberless ways. It lives upon any type of ignorance. Pride is the specific feeling through which egoism manifests. A person can be proud of the most unimportant and silly things.

Instances are known, for example, of people developing their nails to an abnormal length and preserving them, despite much inconvenience to themselves, for no other reason than to assert separateness from others. The ego must magnify its attainments in grotesque ways if it is to live in them.

Direct assertion of the ego through self-display in society is very common; but if such direct assertion is prohibited by the rules of conduct, the ego has a tendency to seek the same result through the slander of others. To portray others as evil is to glorify oneself by suggesting a comparison — a comparison the ego would willingly develop, though it often restrains itself from doing so.

The ego is activated by the principle of self-perpetuation and has a tendency to live and grow by any and all means not closed to it. If the ego faces curtailment in one direction, it seeks compensating expansion in another. If it is overpowered by a flood of spiritual notions and actions, it even tends to fasten upon this very force, which was originally brought into play for the ousting of the ego.

If a person attempts to cultivate humility in order to relieve himself of the monstrous weight of the ego and succeeds in doing so, the ego can, with surprising alacrity, transfer itself to this attribute of humility. It feeds itself through repeated assertions like "I am spiritual," just as in the primary stages it achieved the same task by assertions like "I am not interested in spirituality."

Thus arises what might be called a spiritual ego, or an ego that feels its separateness through the attainment of things considered to be good and highly spiritual. From the truly spiritual point of view, this type of ego is as binding as the primary and crude ego, which makes no such pretensions.

In fact, in the more advanced stages of the path, the ego does not seek to maintain itself through open methods but takes shelter in those very things that are pursued for the slimming down of the ego. These tactics of the ego are very much like guerrilla warfare and are the most difficult to counteract.

The ousting of the ego from consciousness is necessarily an intricate process and cannot be achieved by exercising a constantly uniform approach. Since the nature of the ego is very complicated, an equally complicated treatment is needed to get rid of it. As the ego has almost infinite possibilities for making its existence secure and creating self-delusion, the aspirant finds it impossible to cope with the endless cropping up of fresh forms of the ego. He can hope to deal successfully with the deceptive tricks of the ego only through the help and grace of a Perfect Master. (Discourses, pp. 170-171)

 

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DUALITY

EverDUALITY
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.
That how it was,p.52 (1995 © Avatar Meher Baba Perpetual Public Charitable Trust

ything 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.

That how it was,p.52 (1995 © Avatar Meher Baba Perpetual Public Charitable Trust

 

 

 

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 ANGELS

There is an Ocean of infinitude in God. In this Ocean there are waves which produce the creation of drops. The drops in the waves, which were created in the beginning with the whim in the infinite Ocean, do not pass through the seven stages of evolution as others do, but immediately assume the form of angels instead. These angels are in the same state for cycles and cycles – for eons and eons. They have subtle forms and are in the second heaven in the third subtle plane. They unconsciously thirst for a human form, even though they are in the highest state of happiness. But this bliss is of no use to them without full consciousness.

It rarely happens, but after millions and millions of years one angel is born as a human being in order to realize its Real Self. Why? In order to gain consciousness this up to now it lacked, though it has passed numerous years in the subtle world as an angel. After an angel is born as a human being, it does not have to pass through human reincarnation, but becomes realized in that very first human birth. These angels are not born on the gross plane together, but one at a time.  Therefore, from a spiritual point of view, man is far superior to angels because the angels, in spite of enjoying millions of years of bliss in heaven, have to take human form before attaining liberation.

(Lord Meher, Bhau Kalchuri, Vol. 4, p. 1325).

Angles and fairies

There are 558 pilgrims on the third plane as saliks, and even more as masts, between third and fourth planes. Angles are the god’s mythology. Indra controls the angles and assigns duties to them for maintaining the balance of nature in creation. Angels are devas who have only subtle form and no gross body. A third plane pilgrim can see these angles.

Angles are the drop bubble who remained suspended stationary in the subtle world during the first six stages of movement in the Ocean of Nothing and never reached the seventh stage, the gross world.

When the first drop-bubbles first entered creation through mental plane (unconsciously) some became archangels (that exist in the sixth plane). Those who became angels continued to pass through the mental plane but attained consciousness when they entered the third plane’s second section or the first section of Makan-e-Hoori (and became fairies). Though completely happy and enjoying bliss to the fullest, angels and archangels still aspire to attain human form because only in human form can a soul become God-realized. God realization is the divine goal of all life. After one lac and four thousand years, an angel gets the opportunity of being born in human form. After only one birth and life-time as a human being that archangel or angel receives liberation from all births and deaths, Mukti, the state of infinite Bliss realized. These angels are not born on gross plane together, but one at a time.

(1) For a further description of angels and archangels, read The Nothing and the Everything, pages 77–81. Whereas angels exist in the subtle world (second heaven of the third plane), archangels exist in the m

 

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COMPASSION

Being the father of all and having permitted suffering in life, God nevertheless comes to relieve the suffering of His children. When for example, a house catches fire, a father does not run away from the fire but actively sets about saving all the family members. And even when the fire department arrives on the scene, the father is still willing to risk his life for the sake of the family.

Similarly, it is the fatherly feeling, this very special relationship between the creator and His creation which makes God get so much involved in His creation and in spite of being able to love and serve us from His impersonal aspect, and His compassion leads Him into taking a human form that He might stay among us for a while.

Having lived with Meher Baba for so many years, Bhau saw and felt at firsthand what a great friend to all He was; the weight of the burden He carried, the depth of the suffering, He endured and the kindness, mercy and compassion He expressed in His all encompassing way that gave new and deeper meaning to these qualities.

Often if a family or group who were far away from Him, needed His help, He went and provided that assistance usually in the nick of time, for His compassion knew no distinctions and recognized no boundaries.

On His compassion, Baba advised "As long as you run after things in the world, you will have to continue to run after them. No sooner you relinquish them and turn your back on them, the things of the world will run after you.”

Even Meher Baba's 'work' was a dispensation of His compassion which He explained thus: "I have not come to give sight to the blind or limbs to the maimed, or even to raise the dead to life. Rather I have come to make people blind to illusion. I have come to make you dead to your lower self. I have come to redeem you from the round of births and deaths."

That indeed was Baba's 'work'-to get us closer and closer to Him, who is the Reality, by emptying us out and not by filling us in, by removing our stains and not by adding to them. His words then were a reminder to us of what our aim should be: "You are in pursuit of Me. Pursue Me but do not expect to find Me, for only when you get lost while pursuing Me, will you find Me."

Therefore we must get in tune with Meher Baba and when we do that, we will discover His act of compassion in every breath we take and in anything and everything we undertake because our very life is sustained by His compassion.

 

 

 

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WISH AND WILL

Baba’s wish for His lovers:

  1. Do not shirk your responsibilities.
  2. Attend faithfully to your worldly duties, but keep always at the back of your mind that all this is Baba's.
  3. When you feel happy, think: "Baba wants me to be happy." When you suffer, think: "Baba wants me to suffer."
  4. Be resigned to every situation and think honestly and sincerely: "Baba has placed me in this situation."
  5. With the understanding that Baba is in everyone, try to help and serve others.
  6. I say with My Divine authority to each and all that whosoever takes My name at the time of breathing his last comes to Me; so do not forget to remember Me in your last moments. Unless you start remembering Me from now on, it will be difficult to remember Me when your end approaches. You should start practicing from now on. Even if you take My name only once every day, you will not forget to remember Me in your dying moments. –Meher Baba

WILL

  1. Be resigned to the will of God.

2.Do not use your Mind when the will of the Beloved God becomes your will then you are footless and headless.

  1. Everything happens as per God’s will and is necessary whenever you accomplish in all that you do or do not do is My will.”
  2. The Truth is that not a leaf moves but by will of God.
  3. There is no free will. Everything is according with working of one’s own
  4. When My will becomes your way, you are safe and you are saved. I know the way and its labyrinths for I am the Way and I am the Goal. –Meher Baba

Free will

There is no free will. Everything is in accordance with the working out of one's own sanskaras,

We have free will to the extent that we choose to remain separated from our true being. There is no other free will besides this. You exercise your freedom either to become His slave or to remain a slave to yourself. That's the only free will you have.

You have heard of the Perfect Master, Ramakrishna, who lived in Calcutta. Ramakrishna was a Perfect Master of His age. Once He gave to His disciples the following figure on free will. A frog lives in a well, he has the freedom of the entire well, and he thinks that the well is the whole world.

He says to himself, 'I am the Lord of this place, I am the possessor of all, and I can do whatever I wish in this world of mine.' Inside the well the frog thinks that he has free will to do whatever he wishes and to remain as he wants to be. But he does not know that his world is only just a little hole.

So we have our free will, but Meher Baba says our free will is to the extent and limit of that moment when we either consciously seek to realise our true Self, or continue to remain separate from our true Self. That is the important thing Baba has said - you do have your free will; but that free will is to the extent you can exercise your freedom to remain separate from Me, your true Self.

My will and wish are two different things

It is a fact when I say nothing happens but by My will. For you, it should be said by you thus, 'Nothing should happen but what Baba wishes.' This means that My will and wish are two different things.

He added in cryptic fashion, "As nothing happens but by My will, your going against My wish is by My will."

I want you to do this means I would like you to do it if you can. That is, it is a request. I wish you to do this means I want you to obey whether you can or you cannot. That is, it is an order. In such cases there is a chance of the wish being thwarted by disobedience, by not obeying. I want you to do something means that you are definitely, automatically have to do it, and you are able to do it because I make you do it – because it is My will.

When I give an order, it is not like an order given by a commander in the field of battle. Rather, when I give an order, it implies My pleasure. It should not be equated with the order given by a General. In My case, it is an expression of My pleasure. Thus, I give you scope to exert your very most to please Me.

The Divine wish turns the Divine will into action

The Divine Will always operates in Creation, but the Wish comes only from the Avatar. Perfect Masters simply follow the Divine Plan He has created.

Though Will and Wish are similar, they operate in two distinct manners. In Creation, everything happens according to Divine Will. Will operates only in the domain of Illusion, but the Divine Wish turns the Divine Will into action. To tread the Path of Truth and go beyond happiness and suffering, the Divine Wish is required.

The Wish comes because you are in contact with an enlightened one. You don't think about good and bad; you go beyond them. Thoughts become very natural to you; you have no question of thinking. You have only one thought, to think of Him.

Divine Wish makes it very clear what you should do. The Divine Will is very difficult to put into action, but the Divine Wish is direct and makes it very easy for you to put things into action in order to please the Beloved. If the Wish is there fully, you automatically obey God's Will.

Everything happens according to Divine will, and it is mistake to think that God has a reason has a rival in form of a devil. Accentuation of forces of good is necessary for releasing Divine life in fullness. But the evil itself often plays an important part in accentuating the forces for the good, and it becomes on inevitable shadow or counterpart of the good. Like other opposites of experience, good and evil are also, in a sense, opposites which have to be withstood and transcended. One has to rise above the duality of good and evil, and accept life in its totality, in which they appear as obstructions. Life is to be seen and lived in its indivisible integrity.

The Divine Will is always there; the Wish changes from time to time according to circumstance. The wish makes you want to pursue the Divine. When people follow different religions, even though they are under Divine Will, they cannot put the Divine Wish into action. In order to tread the Path of Truth, you have to follow His Wish, and Divine Will is automatically put into action.

All things animate and inanimate obey Divine Will, but only human beings can be under His Wish. It makes you follow His Will rightly. If you follow His Wish, you automatically look after His pleasure.

Divine Will is a river going inexorably towards the Ocean, taking everything heedlessly in its course, animate and inanimate. The flow of the river is continuous, but there are certain obstructions, eddies or pools, where souls can become trapped. The Divine Wish is like a strong hand pushing the soul into the fastest current in the river towards the Ocean, even though the river is always in the Ocean. What a paradox!

When you follow the Divine Wish, your journey to the Ocean is very short, though sometimes the quickest channel is over a waterfall, bumping against every rock, or in a tidal current that is racing towards the Ocean at breakneck speed. Most people must undergo 84 lakhs (hundreds of thousands) of births before they reunite with God. But if you come under Divine Wish, the number of births required is reduced.

Souls can resist the Divine Wish, but they cannot resist the Divine Will. There are also degrees of following His Wish. Someone who follows His Wish 100% will seek His pleasure 100% as well as obeying the Divine Will 100%. For instance, by living at Manzil-e-Meem, Dr. Ghani was following Baba's Wish. But when he wanted to sleep and Baba wanted him to play cricket, Ghani was following his own wish and not Baba's.

When people are suffering, the Wish makes it possible to put the Will into action towards the Divinity, to tread the Path of Truth. Wish is that which takes the Will and gives it force to proceed in the right direction, above good and bad, towards Divinity.

Free will and Divine will-an example

It's like a train journey. Once the journey begins, you are stuck with whatever baggage you have. This baggage represents your sanskaras. Divine will represent the route. You can't alter the route of the journey. The train takes a fixed route to its destination. Your free will is only restricted to what you can do on the train. Either you can look out the window, play cards, chat with your fellow passengers, and go to sleep or read a book.

Although the options are many and the activity you do on the train may give you a sense that you can alter your journey, yet it is not the case. Your life, the beginning and end and the route that it takes, is fixed by the Divine will. What you do on the fixed route is your free will. How you accepts the events in your life, the people who are supposed to meet you, how you interact with them that is your free will. It is this free will that will decide your next journey and the baggage that you will carry on it.

You see, there is very little one can do to avoid the major events, whether they are mishaps or successes, from happening. These have already been ordained for you and based on your past sanskaras or actions of your past life. However, there is one thing that you can do - accept these events joyfully and gracefully, filling up every moment with Baba's remembrance. If you do this successfully, not only His remembrance will soften the impact of the mishaps or other bad events that are meant to occur in your life, but eventually it will finish off your journey once and for all. It will take you to the final goal of all journeys, after which you have to journey no more.

A man once approached the Prophet Mohammad with the question, 'Tell me Prophet Mohammad, are all my actions because of Divine will, or is it all my free will?'

The Prophet was seated talking with His disciples when the man asked this question. He knew the intention of the man was to trap Him. He asked the man who was seated to stand up. Then Prophet Mohammad started talking with His disciples and ignored the man. After a while, the man got restless. He again asked the same question and asked Him to give a reply if He knew the answer and not keep him standing.

The Prophet looked at the man and said, 'Yes, I will give you your reply but first you raise your one leg and stand.

The man did as he was asked to do and stood on one leg. The Prophet again started talking with His disciples, completely ignoring the man as if He had forgotten about him.

After some time, the man was visibly upset with anger asked the Prophet, 'Why don't you answer instead of making me stand on one foot?

The Prophet looked at the man and said, 'Yes, I am going to answer your question, but first you must do what I ask you to do. Raise your second leg also and stand.

On hearing this, the man was totally infuriated. How can anyone stand with both legs raised? You are asking me to do silly things instead of answering my question. Do you have any answer?'

The Prophet said, 'Yes. The first leg that you raised is your free will. To the extent that you can move your leg around is the extent of your free will. Your second leg represents the Divine will which supports your free will and just as you are unable to raise your second leg and stand, you cannot change the Divine will and whatever is your free will is also totally dependent on the Divine will.”

 

 

 

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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.
  2. 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.
  3. 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.
  4. 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.

Violence

  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.
  2. Selfless Violence (Based on limited human love)- Violence done in self-defence when attacked treacherously and with no other selfish motive:-for example – when one’s mother’s honour 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
  3. 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.

Lesson on violence and non-violence for spiritual aspirants

If you are a perfect follower of non-violence, you give an oath that you will not hurt any creature. However, if you saw one dog killing three cats, what you would do – kill the dog? If you stood aside, you would allow killing of the three cats. If you keep silent, you are helping to kill three cats. If you kill the dog you are violent.

There is a tiger among the herd of cattle and you have a gun I your house that you do not touch, because of your oath of non-violence. You know you can kill the tiger and save the herd. What would you do? Kill the tiger, but (remain) detached-this is what Krishna teaches. Do not follow violence or non-violence, just be detached. You must kill for the good of the herd. In case of Arjuna, it was for the spiritual good of others, who were like tigers of lust and greed.

Is it right to go for war? Go for war if called and you cannot avoid it, but do not fight for the sake of killing. You just help and kill or be killed without fear and anger toward the killer. Few, very few can do so. Why do I want war? To make the things right for spiritual progress and advancement.

An spiritual aspirant has to put everything at stake for the sake of duty

As a rule, spiritual aspirants are indifferent to purely material well-being. They are prone to be indifferent to war as well as war-effect on the grounds that most wars are actuated by purely material considerations, But it is a mistake to divorce spirituality from material considerations. Material considerations do have a spiritual aspect and importance. Even spiritual aspirants, who are wrapped up in the super-sensible realities of inner life, can ill afford to ignore war, particularly when they are directly involved in it. Spiritual aspirants take their stand upon the reality of the Infinite Soul; it should, therefore, be easy for them to stake everything for the sake of duty which springs from the claims of the spirit.

 

 

 

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THEME OF CREATION

There are number of theories on creation on universe; Manu and Smiriti, Adam and Eve, Big band theory, Darwin’s theory and scientific theory of theory from single cell of amoeba.

Baba spoke of a calm and quiet Ocean, saying that the Ocean was God, who was in a sound sleep. One day the Ocean was stirred by a whiff of wind and awoke from sleep, saying, "Who am I?" No sooner had it asked the question than an unlimited number of drops were flung on the shore far from the Ocean. These drops, separated from the Ocean, became individual souls, and each soul in turn asked the question, "Who am I?" and that is how evolution started.

Each drop first took the form of gaseous matter, and then evolved to various forms of stone, metal, plant, worm, fish, bird and animal until it reached the human form. Evolution then ended and reincarnation began. Baba said that the drop soul has to take form eight million, four hundred thousand times, (something like 50 crores of sleeps of death) and as it travels through all these experiences, it comes nearer and nearer the Ocean.

Eventually it begins its final journey, which Baba called involution, across the seven planes of consciousness that will reunite it with the Ocean. When it comes to the sixth plane, it stands face to face with God, the Ocean, but here is a deep, deep chasm that is extremely difficult and painful to cross. When the soul succeeds in crossing this chasm, it reaches the seventh plane and merges back into the Ocean, becoming one with it, and realizes, "I am the Ocean that is God.”

 

 

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SPIRITUAL PATH

There are innumerable opinions and innumerable paths leading to God. Baba as Krishna, in his universal divine song Bhagavad Gita, laid the three paths of dnyan (knowledge), karma (action) and bhakti (devotion, love).

These are briefly described as under:

  1. Karma Marg/yoga
  2. Dhyan Marg/yoga
  3. Bhakti Marg/ yoga

The aim and end of these four yogas is the stopping of the mind in the thinking conscious awake state, i.e. the changing of the falseness of the Infinite thinking to the realness in the thinking i.e. the getting rid of the sanskaras completely in the conscious state

  1. Karma Marg / yoga

Karma Yoga; -In this yoga the Infinite Mind does Karma (i.e. takes the experience of Subtle and gross universe through its subtle and gross body) by the subtle and gross body according to the past impressions attached on it. But whilst doing the Karma (i.e. while taking the experience of those fine impressions that are attached on it in Subtle and gross form, and thus spending them) It remains unaffected. It does not become anxious of the result. It neither becomes happy by success nor miserable by failure. It only does the karma as duty.

 

The science behind Karma Yoga is this: In the normal process of experiencing impressions, using our example of the impressions of a king and a beggar, new impressions are created that have to be experienced that set the stage for the beggar to be reborn a king and the king to be reborn a beggar. Meher Baba calls this process the spending of impressions. Here, the spending consists of exchanging impressions—one gets rid of some impressions, but in the process, gets new impressions.

 

In Karma Yoga, the subtle and gross experiences are not checked, but the mind remains aloof from any and all consequences resulting from those actions, i.e. pleasure or pain, praise or blame etc. This seems, at first thought, to be much more difficult than simply checking the gross action in the first place.
Millions and millions of lifetimes are needed for this inevitable state to be reached; Meher Baba has compared this with travelling in a goods train which is detained indefinitely at various stations without any schedule.

  1. Dnyan Marg /yoga.

In dnyan yoga the mind (Infinite Mind) tries to check Itself from experiencing Its fine impressions in gross form. The desire, which means the sanskaras in subtle form that can give the subtle experience, appears; but the mind checks this desire from being fulfilled. This means that the mind does not take the gross experience; and so the fine impression is experienced subtly or spent. In short, the mind checks itself from taking the gross experience.

In the ordinary general human case, the mind spends the past sanskaras and gathers new ones and so does not become free from the sanskaras. In karma yoga, the mind spends the past sanskaras but does not gather new ones and so becomes free from the sanskaras. In dnyan yoga, the mind does not spend the sanskaras and does not collect new ones too, but kills the past sanskaras.

But Baba says that this yoga, Dnyan Yoga is very, very, difficult and a more thorough introspection leads to the conclusion that this checking of the experience —not expressing the sanskaras in the form of desires in gross action -is not quite the same thing as what is more commonly understood as simple repression, and I believe the difference comes down to motive.

In this yoga the mind takes the subtle experience of not taking the gross experience of the past fine impressions or sanskaras; and so this creates new impressions quite opposite to the old impressions which are then killed by the new ones. In this yoga (i.e. by this process of not taking the gross experience or killing carnal desire, nafs kushi) the mind creates such new impressions so as to kill the old impressions

In Dnyan Yoga there is none of this internal bargaining. Here, the yogi can have only two legitimate motives; the desire to be free of (to kill) all impressions and the second is to have the experience of union with God. Meher Baba compared this path of meditation or yoga as travelling in an ordinary train which stops at every station according to time table and takes scheduled time to reach final destination.

3.Bhakti Marg / Yoga

Through bhakti yoga the mind loses its consciousness of the bodies and so of the universe. In this yoga, the Infinite false mind (jiv) thinks Itself separate from the Infinite Intelligence (Paramatma) and worships and loves it and thus becomes engrossed in It and unconscious of the body and the universe to the proportion of Its engrossment in It. The more the mind loves and worships It the more It becomes engrossed in it and so the more It becomes unconscious of the bodies and the universe. And when It becomes engrossed in it most, i.e. loses completely the consciousness of Its bodies and the universe, then It becomes one with It (Paramatma), (i.e. becomes Shiv), i.e. the worshipper and the worshipped become one.

Bhakti, or worship, means the turning away of the mind from the bodies and the universe to the Self…

Speaking about the difficulty of Bhakti Yoga, Meher Baba says that in the beginning, while enjoying the state of absorption in Paramatma (God), the sanskaras are not experienced, but they do remain, and when the yogi comes down from his state of absorption he begins to become conscious of those sanskaras and begins to take their experience

Like Karma and Dnyan Yogas, this Bhakti Yoga is no easy matter. Just try to keep your mind on God, or Bliss, or Infinite love, for anything more than a few seconds, and notice how you can’t do it—how your thought keep returning to the mundane or what Baba calls “the bodies and the universe.

Thus in karma and dnyan yoga the mind tries to gain consciousness of the self by getting rid of sanskaras; whereas bhakti yoga the mind tries to gain consciousness of self either by stopping its thinking.

Meher Baba says: Through either of these yogas) the sanskaras may disappear in time, although (this) is almost impossible (which many times requires many lives even to complete this yoga for getting rid of the sanskaras) but by the Sadguru Kripa (the grace of the Sadguru, God-Realized Guru) the sanskaras disappear in a second, i.e. the mind is stopped in a second i.e. complete engrossment is gained in a second i.e. Self consciousness is gained in a second.”

Supremacy of the path of following a God-Realized Master over all forms of yoga, spiritual paths, religions and teachings, Meher Baba compared this path as travelling in a special train which will take one to the goal in shortest possible time without any halt at intermediate stations.

Trance and samadhi

Trance, which the Sufis term "hal" and the Vedantists "bhav," is just a momentary ecstasy which, in the true spiritual sense, has no great value. During this state of hal, one feels unconscious of his surroundings and of his own body, but conscious of an overpowering force of bliss pouring in on his soul. As soon as this bhav ends, he is just his ordinary self.

Samadhi is inner sight. There are four different types of samadhi (trance)

  1. Yoga samadhi.
  2. Tantric samadhi
  3. Nirvikalpa samadhi and
  4. Sahaj samadhi.

Yoga  samadhi

1 & 2. Yoga samadhi and tantric samadhi have no importance spiritually. In them one feels at peace with everything and everyone, and finally finds his mind still. But as soon as this samadhi is over, he is again his own ordinary self. Most yogis, after this samadhi, feel the strain of illusion even more. It is like intoxication; one feels in harmony with everything for a while, but when the intoxication is over, one gets a headache. So, yoga samadhi and tantric samadhi are like getting drunk. One feels as if oneself is an emperor, as if one could do anything; but as soon as it is over, the stress and strain of life resume.

Explaining further yoga-samadhi, Baba stated, "Real perception and illumination are permanent, and only the grace of the Master makes a person enlightened. There are so many persons who practice yoga and attain samadhi through it. But this state is temporary. No sooner is a yogi out of samadhi than he becomes aware of the world like any ordinary human being. This means that enlightenment is constant and real knowledge is derived from it. Very few can gain enlightenment – seeing God. So what is there to say about the ultimate union with God – Self-Realization?

  1. In nirvikalpa samadhi, which the Sufis call fana, and which means passing away from selfhood to Union with God, the soul identifies itself with God. This samadhi is the real samadhi. Here, one becomes God. God's Knowledge is His Knowledge; God's Bliss is His Bliss; God's Power is His Power; God's Beauty is His Beauty! During this samadhi, he has no consciousness of body, energy, mind, universe, but is only conscious of the Self as God. Very, very few get this nirvikalpa samadhi.
  2. Sahaj Samadhi. This is called fana-fillah, meaning one who has been made One with God. It is said, after cycles and cycles, one gets Very few such persons regain normal consciousness. But One who does regain normal consciousness has sahaj samadhi. Sahaj samadhi is nirvikalpa samadhi in action, when one is fully conscious of the universe. Such a One, when he eats, speaks, moves about, plays or does anything, is enjoying nirvikalpa samadhi all the time. He is called a Qutub, which in Persian means the centre of everything – the Pivot – what we name a Perfect Master. He is now on every plane of consciousness, one with God, even on the level of an ant; and simultaneously he is functioning in the gross, subtle and mental worlds. He is above everything.

Sahaj samadhi means effortless oneness. It is as simple as moving the hands or winking the eyelids.

Thinking of Me, you can still do everything you need to do in the world. This is not sahaj samadhi, but sahaj dnyan. Even while eating, drinking, working, while looking at motion pictures, or attending to your business, you will still feel that Baba is with you. This is sahaj dnyan

Kundalini

Kundalini is also known as the “Serpent Power” in Hindu Shastras. The word chakra is in sanskrit, and literally mean wheel, or a revolving disc. The chakras are called Power-Centres in man and their subtle locations are indicated by the physical organ which they correspond.

They are

Base of spine ( Moolaadhara)

Naval Chakra (Svaadhisthaan)

Spleen Chakra (Manipura)

Heart Chakra (Anaahata)

Throat Chakra (Vishuddha)

Between Eye and brows Chakra ( Aajana)

Top of the head Chakra ( Sahasraar)

Moolaadhara Chakra is the seat of Kundalini and after having been awakened in the first Chakra, it moves to the second Chakra and then to the third and so on. Each chakra confers power.