CHAPTER-61 TO 70
DEATH AND INCARNATION
Death is like sleep, and as sleep is essential to man, so also is death a necessary part of life.
Death is common to all. It is a necessary step forward towards life. The soul changes into a new abode, and thus death means no more than changing your coat or it may be compared with sleep.
The difference between death and sleep is that, after the first, one wakes up again in a new body, while in the latter one becomes conscious of the same body. Worldly people do not go into hysterics after one who goes to sleep at night, because they expect to see him awake again. Then why not exercise the same indifference when he sleeps the sleep of death, since he is bound to wake up again sooner or later in a new body? Thus the selfishness of not being able to satisfy their minds in the absence of the sight of their dear ones makes them weep, not so much the death itself.
Birth and deaths are gateways in the stream of life as it advances from one type of existence to another, both are equally necessary in greater life of the soul
In reality, no one is born and no one dies. This is all a dream. And what worth does a dream have?
Life does not end with death. Survival after death is as true as death after life.
Sorrow of the death is a form of selfishness.
Sorrow of death is due to the attachment to a particular form.
The human body can be compared to the fibers on the outer shell of a coconut. Hundreds of such hairs fall off, but the coconut water remains safe inside. Similarly, thousands of human bodies may fall, but the soul is immortal; it never dies. It is always living and eternal. –Meher Baba
Meher Baba discoursed
Even after death Sanskaras and carried over in next birth
A person dies when his sanskaras are exhausted – spent in full. After a person dies his sanskaras snap the mind’s connection with the gross body, and at that time he receives such a shock that he forgets every incident of his past life. But even though the gross body drops, the mind and the subtle body remain full of sanskaras.
For the next forty to seventy hours after death, the attention of the sanskaras is centered mostly on the place where the body is kept. But after that, there is no connection whatsoever between the dead person and that place. Within the next eight or ten days, the spirit of the dead person experiences the subtle state of either heaven or hell according to his sanskaras.
After a person dies, many people perform rites and ceremonies for a long time, but all these are useless. No ritual is necessary after ten days; however, the best rites would be to feed either dogs or crows near the body because they have subtle sight and can see the spirit of the dead person. Crows and dogs are not subtle-conscious, but they have subtle faculties of perception and draw toward themselves the sanskaras of dead people.
Body is to the soul is like the waste material is to the food-a simile.
Baba asked Eruch, “what happens after you eat?’
Eruch said. “You digest you food and then defecate the waste.”
Baba explained, “The body is to the soul as the waste material is to the food. The body eventually becomes faces of the soul. How do you feel after you go to the toilet?’
“Relived and happy.”
“The soul, too feels happy and relieved to be free from body. That is how one should feel about anyone’s death.”
Astral sphere is connecting link between gross world and subtle world. A person after his normal physical death remains in astral sphere for about 12 to 14 days and then he or she enters in hell or heaven state according to his or her sanskaras. In between the gross and subtle worlds there are seven sheaths which form so called world of astral. After disembodiment the soul experiences the world of astral in astral body. When soul gets embodied, the astral body is shed and with a new gross body it gets a fresh astral body. At the stage when soul experiences fully the first plane of subtle world, the astral sheath that linked the subtle with gross is snapped for good.
Male and female incarnation
After attaining the human form, as rule there is no reversion to animal forms, but human form may sometimes be male and some time female according to the sanskaras and the spiritual requirements of soul (jeevatma). The female form has the special prerogative that even the Sadgurus and The Avatars have to be born through female form. The male form has the prerogative that majority of the Sadgurus appear in male form. Woman can be saint and Sadguru, but The Avatar always appear in male form.
The needs involved in further development of the soul are related to the nature of its accumulated sanskaras. Therefore, these accumulated sanskaras really determine whether the soul (jeevatma) takes its incarnation in the East or in the West, or in the male form or in the female form or one cycle of existence or another.
Roughly speaking, today on the whole the East has developed more on spiritual lines than on material lines; with the result that eastern mind has a spontaneous aspiration for God.
An incarnation in the East usually brings with it a greater tendency toward spiritual life than an incarnation in the West and an incarnation in the west usually bring with it a greater tendency toward material life than an incarnation in the East. But Jeevatma had to experience the material as well as the spiritual aspects of life before it is freed from the fetters of divided life. Therefore, the same jeevatma has to incarnate in the East as well as in the West.
Facilities afforded by male and female incarnation respectively are not rigidly invariable. They change according to the cycle of existence as well as whether the incarnation in the East or in the West. In some ages men were more active, energetic and materially minded than women. In other ages, the reverse is true. In the past the women of the east were brave and intellectual. They considered no sacrifice too great for happiness and wellbeing of their husbands, and their spiritual humility extended to looking upon the husband as God-Himself. Now in the Eastern hemisphere the average man has greater spiritual inclination than the average woman, just as in the West the average woman of today has greater spiritual inclination than the average man. The joke is that in comparison with members of opposite sex, the same jeevatma shows varying degrees of superiority, inferiority or equality–with regard to spiritual or material matters, depending upon the cycle of existence, the sex of its body and the earthy sphere in which he takes incarnation.
The lessons readily learnt in male incarnation may not easily attainable through female incarnations, and the lessons readily learnt in female incarnations may not be attainable in male incarnations. As rule men excel in qualities of the head and will. They are capable of sound judgement and steadfast purpose. As a rule woman excel in qualities of heart. They are capable of intense love which makes them welcome any sacrifice for the loved one. It is due to this capacity of women for love that, in devotional references the name of female has invariable precedence, as when devotee sing of Radha-Krishna or Sita-Ram.
In qualities of heart women are usually superior to men, and in qualities of the head and will men are superior to women. The interesting point is that the same soul excels in the qualities of the heart or in other qualities of the head and will, according to whether it takes an incarnation in a female or man form. The alternate development of specific spiritual qualities goes through alteration between male and female forms, until the development is all-sided.
In order to have richness of experience, the male and female forms are indispensable but it is wrong to look upon on form as being superior to other. Jeevatma has to incarnate sometime in male form and sometime in female form otherwise the experience would remain one-sided.
Planes of Consciousness in the next Incarnation:
Persons on the spiritual planes of consciousness take birth having consciousness of the same plane, but the emergence of consciousness is very gradual, as when a person of gross consciousness dies and is reborn with consciousness of the gross world. The child gradually becomes aware, as it grows older, of the same old gross world according to past experiences of the gross. A child born with consciousness of a certain plane is not all at once conscious of the plane. The plane unfolds very gradually as the child gradually grows. Later in life this child, grown up as a man, gets established in the life of his respective plane of consciousness, as a man of the gross world gets established in his worldly life.
Thus, a person of the gross world dies to reincarnate conscious of the gross world. So also a person of the particular plane of consciousness reincarnates conscious of that respective plane of consciousness of his previous life. He may or may not make further progress in the planes of higher consciousness. Progress will depend on the help of a spiritual guide of a higher plane, or the grace of the Perfect Master, or on his own efforts in the life of that particular plane of consciousness.
The gross, subtle, mental spheres and God are all in you, in your human form. Do not try to find them in some other world. They are in you. It is the vision of consciousness that gives you the experience of other worlds.
In the gross world, the whole cosmos exists; also in the subtle and the mental worlds there are innumerable experiences. But the experiences you have of the gross world are different from those in the subtle world. You yourself do not change; all is in you. You do not go to “geographically” higher levels. As the angle of vision of consciousness changes, your high experience changes.
In the end you experience yourself as God which, in the ultimate experience, is the real experience. All other experiences of the gross, subtle and mental worlds are illusion. So are all the states of heaven, hell, limbo (astral), planes, and so forth. Do not seek them anywhere but within you. Eventually to become your own Self, you have to love Me. There is no other solution.
Loss of memory after death
At the time of the death, a great shock is felt resulting in the loss of memory. One completely forgets his past life. During death, the mind receives such a shock that it affects all the impressions when again a child is born, the effect of the shock is dissipated, the mind opens, the link restarts and life begins functioning . The impressions that were covered are now uncovered and are used up in actions. The present life is nothing but result of the actions of the past life. Due to loss of memory you have forgotten those impressions and feel like it is starting a fresh life, but in fact you are continuing old life.
Past impressions of the mind, when they turn into actions in the present life, create new sanskaras. Mind is full of sanskaras and past sanskaras are to be expended. But along side new sanskaras crop up. Mind is freed and is bound, and it binds itself by freeing itself. This goes on and on until annihilation of the mind is achieved and liberation gained.”
From the physical of view, death does not involve annihilation of even the body, but physiologically it has become unfit to be continued dwelling place of the spirit, and has therefore lost all importance. From point of view of the individualized soul as mind, death does not involve any loss whatsoever, as the mind and all its sanskaras remain intact. The individual in essence is thus in no way different. He has only cast off his external coat. Nevertheless, this severance from the physical body is fraught with two important consequences. It is a means of introducing the individual to a new type of existence, and it is also an incident of utmost importance because of side effects of the greatest practical consequences.”
Some people are particularly afraid of the exact moment of death because they anticipate unbearable pain at that instant. In reality, all physical suffering experienced during illness or just before death terminates at the moment of death. The process of the actual dropping of the body is quite painless, contrary to the superstition that a person experiences indescribable agonies in death.
However, the severing of the individual's emotional entanglement in the gross world is not found to be easy. The various religious rites observed after deaths have primarily the purpose of helping the departing individual disentangle him from these ties.
For instance, the repetition of the name of God or of scriptures, often practiced after the death of a person, has a wholesome effect both on those who have been left behind as well as on the one who has passed away, because they help to free both parties of their mutual sanskaric attachment to form.
On the other hand the lamentation and wailing that is often observed has a degrading and depressing effect both on those left behind as well as on the person who has passed away, for it tends to strengthen mutual attachment to form.
The thought or wish the dying individual holds at the moment of death has special importance in determining his future destiny. If the last thought is of God or the Master, the individual achieves liberation
Sudden accidental death
If a person dies by a sudden accident before his natural death, he immediately takes birth again and completes the remaining time of his past life after which he dies. Some live for one, two, three, and four or five years and after finishing the remaining period of their past life, they take another body according to the sanskaras of the life which ended suddenly by accidental death. However they cannot live longer than it takes to complete this remaining time. This is why some children die- some in few days, some in few months, and some after few years.
If anyone is executed by the government, he enters a state of samadhi. It is temporary. For instance, when a person is being hanged, there is a clash during the execution between the functioning of inhalation and exhalation; becoming lifeless, the person enters a samadhi state. This type of samadhi has nothing to do with anything spiritual, for as soon as this state is over and according to the sanskaras of his past life, the soul takes rebirth. If he has murdered anyone, he must pay for those sanskaras of murder. If the person is innocent, yet is executed, he is then freed from the sanskaras of murder
It is quite different in the case of people who commit suicide by hanging. When a suicide’s samadhi finishes, he remains hanging – waiting between the astral and gross worlds. That person becomes a ghost and does not acquire another physical body for ages to come.
No retrograde incarnation
Once a soul acquires a human form, the general rule is an onward march through human incarnations only. A retrograde incarnation is extremely rare in the advancing self-fulfilment of the life-stream. It sometime results from flagrant misuse of occult powers. Retrograde incarnation is not a general rule but an extremely rare exception. Continuation of the human form without revision to any sub-human form is the normal occurrence. Even for gross violation of moral laws a corrective is provided by the same soul having to go through the opposite of what he has done or experiences. For example, a person who murders another for lust might himself be murdered for lust, either in the same incarnation or in the next, and thus realize the nefariousness of his heinous crime.
Hell and Heaven are states of mind not places
The state of soul (Jivatama), in the apparent gap between death and birth, is generally called hell or heaven. The states of heaven or hell are nothing but state of intensive experiences of the consciousness of the soul (Jivatma), experiencing either of the predominant counterparts of the opposite impressions while the Jivatma is disassociated from the gross body
Hell and heaven are mental states, not places. In these states the mind’s desire and the capacity to receive becomes extremely intense. For example: you die, you are dead. That means you leave the body, but you as soul continue. Your mind and your ego also continue and the impression in your mind is there.
In these hell or heaven of the mind’s desires and the capacity to receive become extremely extensive. After your death, your mind and your ego continue and impressions in your mind are there.
One of these is impression of drinking alcohol. Now this impression has to be wiped out by drinking. But here in this state without the body, the drinking process is only by thought and desire. The mental enjoyment is much more intense, however, it lasts longer. Here the thought is drink. Now you can enjoy drinking, just by thinking. But since the gross vehicle is not attached, you cannot get drink, because you have to drink gross wine to become inebriated.
According to Meher Baba: “The mind of soul (Jivatma) wears out the scars of the sanskaras, to some extent, due to sudden transplanting from one sphere to another, but for the greater part they remain intact. The individual would have been liberated if death has resulted in complete wiping out of all sanskaric scars on the mind. Mind would have been annihilated because you cannot survive without sanskaras. But this does not happen.
Every individual has to take all experience of pleasure and pain through the mind in the state, of gradually called in spiritual literature as heaven and hell, in order to spend the predominant opposite sanskaras. In fact the mind takes the experience of the counter-part of the opposite impressions gathered.
The hell and Heaven are not the places but they are the states of consciousness, to be experienced by mind through astral body (subtle form) experiencing suffering and pleasure.
Now suppose for example, the soul (Jivatma), during its earthly life has gathered 100 million sanskaras of relating to virtues and 80 millions sanskaras relating to vice. So therefore there is difference of 20 million sanskaras between good and bad and the predominant counter-part of the impressions of opposites is of that virtues. The soul (Jivatma) will therefore enjoy the state of heaven till the sanskaras are almost balanced. There will not be exact balancing of sanskaras. Then the Jivatama will return to astral plane if the situation is not readily available for him to take a birth. If his situation for taking rebirth is available then the soul (Jivatma) will automatically be attracted towards its future parents. It is also true the he is not required to wait in astral plane for a longer period.
When there is preponderance of evil sanskaras at death, Jivatama will have to go to hell state and exhaust the bad sanskaras through suffering. The intensity of suffering is thousand times more in the hell state than the intensity of suffering on gross plane. Upasani Maharaj has given one example. He says when in physical body if a scorpion has bitten you, you feel the pain to a certain extent. But in the Hell state you feel the pain as if thousand scorpions had bitten you. Similarly the intensity of pleasure in the heaven state is thousand times more than that on the gross plane.
When the excess bad sanskaras are exhausted through suffering in the hell state, the evil sanskaras eventually tend to strike a balance with good sanskaras. It is as if a huge block of ice were placed on one pan of a balance, causing it to sink because of its excess over a smaller weight contained on the counterbalancing pan. As the great block of ice gradually melts and water spills, there is a tendency for two pans to come into balance.
Similarly, as the mass of evil sanskaras become attenuated through suffering, their preponderance begins to vanish and they almost come into balance with good sanskaras. This moment, when the two opposite types of sanskaras are almost in the state of balance, is the moment when the after-life of the individual terminates and he find himself precipitating into a new physical incarnation on the earth. He is precipitated into a new physical body because no further purpose is served in communication of his subjective absorption in the discarnate life. He is ripe to accumulate fresh experience in another gross body, and for this purpose he must adopt a vehicle which is suitable for the working out of his un-exhausted sanskaras.
A human being takes form or birth as medium to satisfy the demanding need of the consciousness of the soul (Jivatma). Thus, in the process of reincarnation the fully gross conscious human soul, fortified with fully developed subtle bodies (though unconscious of these) must necessarily experience countless varied experiences of impressions of opposites.
In some cases it happens that the soul (Jivatma) while exhausting an excess of evil sanskaras, in the hell state, may jump into a new incarnation in which good sanskaras tend to dominate. Thus a person who had been bad in his last life begins his new incarnation with a marked inclination toward asceticism.
Suppose a jeevatma has 100 million bad sanskaras and 80 millions good sanskaras, when it entered it the state of hell. After taking the experience of suffering in the hell state, the soul (jeevatma) spent 22 millions of bad sanskaras and thus there is a balance of 78 millions of bad sanskaras as against of 80 millions of good sanskaras in the mind. Now it will take birth under predominance of good sanskaras and therefore will be placed in wealthy and good family conditions in its new life.
Similarly if Jivatama spends more good sanskaras in the heaven state by enjoying more pleasure, it will naturally take new birth under predominance of bad sanskaras and thus will be places in a bad situation in its new life on earth.
A change over at incarnation from good to bad or bad to good should not be taken as a universal law. Reversal of individual nature is frequent, but cases are quite common in which the individual remains persistently good or bad for several incarnations. In such cases incarnation occurs before the opposite types of sanskaras has built up a sufficient current to flow to result in its predominance
The sanskaras are never in perfect balance till the very end. If they come to be in perfect balance. The individual would have got liberation. But the perfect balance between good and bad sanskaras cannot be affected without help of the Perfect Master or the Avatar. Complete poise can exist only when the two opposite classes of sanskaras are so qualitatively and quantativelly opposed that they exactly cancel one another. This is the state of Realisation. The sanskaras then cease as exist an opposing forces. This exactly happens as in the game of tug-of-war; when the opposing parties stop pulling in opposing directions. The soul (Jivatama) takes birth when the opposite sanskaras are almost in balance nearing equalization either in hell or heaven state. This can also be compared with the game of tug-of-war. In tug-of-war there is movement in the direction of greater pull but that motion represents only a small proportion of total energy spent for most of the energy is spent in neutralizing each other.
Time domain in subtle world
Time in the subtle world is not the same as time in the gross world due to the increased subjectivity of the state of consciousness; but through time in the subtle world is this incommensurable with the time in the gross world, it is strictly determined by the impressions accumulated in the gross world. However, the important fact is that the hell-state and heaven–state are far from being lasting, and after they have served the purpose in the life of the individualised soul they both come to an end (Normally this period ranges from 4 to 13 days from physical death of an individual)
Real birth and Real death
There is one real birth and one real death. One is born once and really dies for once. Real birth is the birth of “drop” in the Ocean of Reality. It is the advent of individuality, born of individuality through a glimmer of the first most finite consciousness, which transfixed cognizance of limitation into the Unlimited. Real death is the consciousness getting free from all limitations. Freedom is really the death of all limitations. It is liberation. In between the real birth and death, there is no such reality as the so called births and deaths.
In the intermediate stages known as births and deaths is that of the limitations of consciousness which gradually wear off till it (consciousness) is free from all limitations. Ultimately, consciousness, totally free of all limitations, experiences the unlimited Reality eternally. Real dying is equal real living.
Aura and hallo
The aura and halo are two different things. No man can ever posses both aura and halo completely developed at one and the same time.
Like their respective shadows, every man, women, child and baby has an aura but very few individual have a halo in any of varying phases of its development, and still fewer possess a full halo. An aura is reflection of emotions of an individual mind. Halo begins to appear when the aura begins to disappear. The aura remains unaffected even when the person concerned drops his physical body. The subtle body has direct connection with aura.
Aura is the mental reflection of the aggregate impressions of thoughts and actions gathered by and stored in individual mind. As long as the impressions are there aura is always there.
The aggregate of individual impressions differ from one another, both quantitatively and qualitatively, yet every aura is comprised of seven colours common to all. These seven colours of individual aura represent the seven principal categories, corresponding to the aggregate impressions of each. For example, red would be most prominent colour in the aura of a man whose impressions are predominantly made o lustful actions. Likewise. Each aura differs in colour formation on the borders between every two prominent colours in it.
The halo begins to develop and an aura begins to disappear only after an individual starts advancing on the path to God-realisation. The halo becomes very bright only after an individual aura is on the point of disappearing.
In the seventh plane of Reality- there remains neither aura nor halo. When One who is God-realised usable to return as Perfect Master (Sadguru or Qutub) the halo is most bright and infinitely brighter than all the suns of the universe put together.
If, due to love for his Master, a man happens to see what appears to him as halo of the Master, it is not actual the halo but part of his own aura as is temporarily reflected by effulgence of the halo of an illumined one or of a Perfect Master.
Without necessary being consciously advanced on the path, and merely as result of deep and sublime emotions, the aspirant may from time to time have glimpses of reflections of inner sights, reverberations, of the echoes of inner sounds, redolences of inner fragrance and distant shades of inner ecstasies. All these are but trivialities.
DESTINY AND FATE
Destiny is the divine law which guides us through our numerous existences. Every soul must experience happiness and unhappiness, virtues and vice, from the very commencement of its evolution up to the goal which is the realisation of God.
Destiny, or the goal that soul have to attain, is the Realisation of God, but actually fate is different for every individual. If you can imagine, we can compare destiny to a load of hundred tons of happiness and unhappiness, vice or virtue, which every soul has to carry thought its existence. One soul carries seven hundred tons of iron, another soul the same weight in steel, others lead or gold. The weight is always the same. Only matter changes. The impression of every individual varies and the acquired sanskaras form the structure and conditions of the future life of every individual. Hence destiny is one, but fate is varied and different for each.
Baba’s said, “I do not change your Destiny but give you inner strength to face the battle of life.”
Karmic determination is called fate and is man’s own creation pursuing him from the past lives. The impressions of each life build the fate of the life coming after.
Fate or Chance is based on karma; the law of cause and effect which govern the events of our present life as well as those of our future lives. Through evolution the soul receives, by means of the spirit, the impressions or sanskaras. The process which creates the experiences and later the elimination of these impressions can be called Fate, Chance, Fortune or Luck.
Significance of Dhuni
Story of the dhuni goes way back in time, back to the Sat Yuga, or Golden Age, thousands of years ago. In those days, when a man reached sixty years of age, he was considered to have completed his worldly duties. His children had been raised and they now had children of their own. His labour was not needed to support the family, and he was now free to dedicate the remainder of his life to finding God.
This was a sacred obligation, and the family did not object to his leaving them to find God; for finding God, ultimately, was the duty of everyone, and it is said that even if one member of a family realizes God, all members of the family for seven generations are benefited.
So, at the age of sixty, the head of the household left his home, renounced the world, and headed off, usually into the jungle or forests to search for God. But what did this seeker find? He found that with no house to shelter him, no blankets to wrap around him, it was cold at night. And the mosquitoes would bite him and distract him and make it difficult for him to concentrate on God. And there were wild animals in the jungles, especially at night, so his search was made very difficult for him because of all these worldly considerations. He had left the world to find God, but he found that it was hard to think of God because of the world.
So these seekers would light a fire at night. The flame kept them warm, and also kept the animals away, and the smoke would keep the mosquitoes away. And the ash from the fire they would rub over their bodies as protection from the elements, so the fire was truly a friend to them, a companion to them in their search for God. Over time, the fires that these seekers would build near their seats of meditation became associated with the search for God. If someone went hunting in the forest and saw the remains of such a fire, the person would think, "Oh, a holy man has been here," and the place would be respected because the search for God was respected. If one came across the remains of such a fire, it automatically signified that someone had sat there repeating the name of God, thinking about God, meditating on God, and so the fire, the place, was respected, in much the same way that if you were to come upon a church or a temple, you would be respectful; it was a place of worship.
Now, the word dhuni itself might have evolved in several different ways. It might be based on the root word dhun, which means repeating the name of God aloud. Or then again, possibly it is based on the root word dhyan, which means meditation. Dhyani means one who meditates, and dhuni might have evolved from it. At any rate, eventually the word dhuni came to be associated with these fires.
And, over time, as the tradition of all men once they were sixty renouncing the world and seeking God became less universally observed, the dhuni fire began to be associated specifically with the fires kept near the seats of holy ones, the saints and sadhus and Perfect Masters.
Dhuni at Meherabad
Meher Baba first came to Meherabad in 1922, there was no such fire (Dhuni). But a few years later, the monsoons had failed and the farmers were getting desperate. This area has always suffered from a shortage of water, and drought or a bad monsoon meant severe hardship, possibly even starvation for the villagers, who were mostly farmers.
There are two monsoon seasons in Meherabad. The first monsoon season, which is supposed to come in June, had been very poor. Now it was September and the second monsoon season was ending, and still there had been no life-giving showers. So the farmers were desperate. They knew that Meher Baba was living at Meherabad, and they considered Him a saintly personality, so they came to Him to seek His blessings for rain. They came in a large crowd to beg Baba for rain.
Baba received them very lovingly but encouraged them to leave for their homes immediately because their love and faith in Him might bring about a downpour that would drench them if they didn't hurry home.
Now, it was a bright and sunny day and there was no sign of rain whatsoever. The villagers did not know whether to take Baba seriously or not. They thought perhaps Baba was only trying to get rid of them by urging them to leave so quickly. But eventually, with much coaxing from the mandali, they were persuaded to leave.
When all had gone, Baba turned to His men and told them to collect wood and to dig the pit that you still see to this day by the side of the road, under the neem tree. Baba ordered this dhuni lit, and very soon clouds gathered in the sky and it began to rain. It rained so hard, in fact, that the villagers got thoroughly drenched on their way home. This was not only an act of Baba's greatness, but of His compassion also and the dhuni pit has remained as a sign or symbol of this.
For a while, the dhuni was lit regularly, but in those early years Baba travelled frequently, and during the long periods when all were away from Meherabad the dhuni obviously was not lit. Returning one time from one of the travels in the Blue Bus, Baba had the dhuni lit. Dhuni was first lit at Meherabad on 10-11-1925 and again on 10-11-1926
This was on the twelfth of December, 1941. Baba ordered that thereafter the dhuni should be lit on the twelfth of each month. From 12-1-1941, Dhuni is lit on 12th of every month. On 12-1-1941, Dhuni was lit at 7 pm and kept burning for 48 hours in memory of Sri Upasni Maharaj.
So it is done because Baba told to continue to light it on the twelfth of each month. It was His order, it is for pleasure to obey and light the dhuni each month on the twelfth.
EVOLUTION AND INVOLUTION
The universe is the game of everything and Nothing, and in infinite nothing of this nothingness we remain entrapped.”
It is necessary to experience to be caged to appreciate freedom.-Meher Baba
One cycle is twelve thousand million years (12,000,000,000).The scientists do not know anything about cycles, but this hint will open their eyes. The evolution of the world began two billion years ego and evolution, which started from nebula, will last until completion of the cycle-when the Mahapralaya (total dissolution of the universe) will take place.
From the nebula came the four elements, though they were not produced simultaneously. First came heat, then crust, rock and lastly water.
What is there in the Universe? Billions and billions of nebulae. Every nebula contains millions of worlds and ours is the earth. What is there in the whole universe? It is in its two hundred and seventy six subtle states. Before gas turns into the first manifestation of the gross, it evolves through 276 subtle stages. None of the scientist knows about these 276 subtle forms of gas before its manifestation in the gross. Subtle gas very gradually turns into gross form such as hydrogen, oxygen, etc. in the nebulae, in all heavenly bodies, and in planets there is evolution. The 276 subtle stages begin from the beginning of the nebulae, which are at the source of subtle energy (Pran) and subtle space (Akash)
The gas left over after cooling turned into air, and there is no air one hundred miles beyond our earth. This meant that, even before the element –not before heat, but before water, the electron and proton evolved, forming the atom.
In the beginning, our world was very, very hot. After slowly cooling down, what happened? All the gas was solidified. As the planet became cooler, a crust formed. With the gradual cooling, earth’s crust became solid and the centre remains hot. Rocks were formed from crust. The center was full of gas and remained extremely hot. There are natural gaps in the crust, because the formation of the rocks was not regular.
What happened then was when the gas became cool, it turned into liquid; and this liquid (water) seeped in between rocks. Rocks were turned into mountains and valleys, and the cool gas (water) filled them. This created the ocean, seas and evolution of forms begins with ocean.
Evolution of forms
The ocean was very warm and still, and due to the presence of gas and air into water, it became rusty. Algae was formed from the rust, then it gradually seaweed. The algae used to sink below from above. When it reached the bottom of the ocean, it became seaweed. From the original algae came seaweed, and from seaweed, vegetation.
Evolution of consciousness also includes its involution. Involution is the inner journey of fully expanded consciousness, which gets progressively withdrawn or disassociated from external gross universe and traverses through subtle and mental worlds and planes.
The history of evolution is the history of gradual development of consciousness
The fruit of evolution is full consciousness, which is characteristic of man. But even this full consciousness is like a mirror covered by dust. Owing to the operations sanskaras, it does not yield clear and true knowledge of the nature of Soul. Though fully developed, it yields not truth but imaginative construction, since its free functioning is hindered by weight of the sanskaras. Moreover, it cannot extend beyond the cage created by its desires and therefore is limited in its scope.
The sole purpose of creation is for the soul to enjoy the Infinite State of the Over soul consciously.”
Evolution of form in fact is bi-product of evolution of consciousness. Darwin’s theory has shown only the evolution of forms.
In subtle world, energy activates matter which is in subtle form (Akas, infinite space) and matter is forced to manifest fully. First evolves the photon, then the electron; and with electron, an atom is formed. After so many atoms consolidate (the dust of the gross) the stage of stone originates. It requires approximately ten million sanskaras to form one atom and approximately ten millions atoms to form dust-a particle of stone.
Evolution of consciousness in stone form
Jivatama in real sense is Paramatma. But due to sanskaras, it thinks itself to be stone. Stone has a life dormant state. Stone has also subtle and mental bodies in latent state, possessing only extremely rudimentary gross consciousness. There are different species and verities of stone. Soul (Jivatama) after collecting infinitely finite gross sanskaras in the first stone form, it drops the first form and remains without medium for some time. In order to spend the sanskaras collected in the first form, it takes another for and so on. Thus the consciousness of Jivatama develops gradually, and it takes aeons and aeons, to complete the journey in the stone form. Ultimately Jivatama snaps its connection with last stone form and become one with the first form of metal, in order to spend the sanskaras of the last stone form.
Evolution of consciousness in Metal form
As with stone, so with metal; the soul (Jivatama) spends ages and ages of time experiencing the diverse metal forms. There are 14 lakh species of stones and metals and innumerable sub-species or the general. Coral is connecting link of metal and vegetable. Metal has also subtle and mental bodies in latent state just like stone. Thus Over-soul forges for itself a new vehicle of expression in metal form, in which the consciousness become slightly more intensified.
Impressions come from everything. Every experience the soul-consciousness makes impression. These impressions are called sanskaras.
Evolution of consciousness in vegetable form
To spend the accumulated sanskaras of the last metal form, soul (Jivatma) takes first form of vegetation. There are 14,00,000 main species and sub-species in vegetable kingdom. In vegetable form subtle body begins to develop enabling the consciousness in plant form to utilize energy. This utilization of energy is called ‘Chaitanya’. This utilization of energy also manifests as sex without physical union ‘called ‘Purva-sang’ and for procreation the help of air or honey-bees is taken. In the mineral kingdom there is sex. In the kingdom of plants and trees, the bodily differentiations of sex with specialized biological functions have come into existence.
Plants depend on water, air and soil to stand erect and this erect stance is the first development of vertebrae. The fruit, flower, nut etc. represent the first semblance of a brain that reflects outer physical expression. The tree form corresponds to that of a man, but it is positioned upside down in the earth. The tree’s head is underground, roots being hair, while body (torso) is the trunk of the tree and its limb-legs and arm are the branches (the date and palm tree is an exception
Plant cannot think because there is no development of mental body. After experiencing the sanskaras of last form of metal, the soul (Jivatma) snaps it connection with the first species of the vegetable kingdom and remains without form for some time. In order to spend the sanskaras collected by first species, the Jivatama takes next form in vegetable kingdom and so on.
In this way consciousness of the Jivatma continue to develop and ultimately it snaps it connection with last vegetable form. To dispose these sanskaras, the jivatma’s consciousness becomes one with the first form of worm. Date is connecting link between vegetable and the insect kingdom
The subtle and mental bodies begin to be more visible as the Jivatma identifies itself with the various vegetable forms, where the tendencies of self preservation begin to appear.
Evolution of consciousness in insect form
Grass hopper or the Locust is the first insect in this kingdom and its colour is so green that it cannot be identified if it sits on a green plant. Development of mental body begins in form of worm, insect, amphibians and reptiles. Jivatama uses mind in a most rudimentary way to hunt and find food and to protect itself. Instinct of self-preservation and physical sex begins in this kingdom.
There 1400000 main species with innumerable sub species and it takes the soul (Jivatama) ages and ages to develop illusory consciousness and reach the last form of insect i.e. snake from the first form of locust.”
Finally the soul (Jivatma) disconnects itself from the last form of snake and to spend the accumulated sanskaras of that form takes the first form of fish. There are 1400000 main species and innumerable sub-species of the fish form. Snake is the connecting link between insect and fish kingdom. Crab is the last form of fish kingdom. It takes ages and ages for the soul (Jivatma) to experience all necessary sanskaras and finally it disconnects itself with the last form of crab and remains formless for a time.
The form next to the crab is water fowl, the first form that begins connection with air. There are many kinds of fowls, including ducks that like to swim in water.
Evolution of consciousness in birds form
In order to spend the sanskaras accumulated in last fish form crab, the soul (Jivatama) takes first form of bird, i.e. water fowl. The bird kingdom also contains 1400000 main species and innumerable sun-species, which live on the earth, water and fly in the skies. It takes ages and ages for consciousness to pass through various bird forms until a time finally comes, it breaks off its connection with the last bird form.
Water-fowl is a connecting link between fish and bird kingdom. It can walk on the earth and also swim in the water. Just as the fish form has connection with water, so their last but one form, viz. cock has little connection with air. The last form of the bird is of a big, burly one with long beak and a lolling piece of flesh by chin
Evolution of consciousness in animal form
In order to spend the sanskaras in the last bird form, the soul (Jivatma) takes the first form of animal, usually a kangaroo. The Jivatma has to pass through 140000 main species and innumerable sub-species or genera of animal kingdom because each form exhausts old sanskaras and accumulates new animal impressions.
The last form of animal is the monkey or ape. Certain animals have inside intuition and inspiration: but as they are not fully conscious, they don’t know what they are. Kangaroos can experience wonderful sights and colours but are not fully conscious, so they don’t grasp.
Dogs and crows have subtle sight and can see the spirit of dead person. They are not subtle conscious but they have subtle facilities of perception.
In the higher animals, intellect or reasoning also appears to certain extent, but its working is strictly limited by the play of their instincts, like the instinct of self protection and the instinct for care and preservation of the young. Even the kangaroos, whooping cranes or any other species of plant or animal become extinct; it will neither arrest nor hamper the advancing life-stream. Even if there were a hundred missing links, the advancing life-stream can either forge new suitable species or make new use of existing species.
Stones, metals, and vegetables during their organic evolution have chief connection with earth; fish have with water, birds with air, animal with fire and human being have connection with all the four elements. Because animals have connection with fire, almost all animal eat horribly, as if they are born for the sole purpose of eating
In the evolution of sex-duality, plants and trees stand midway between mineral which have no sex, and birds and animals which have in it complete form. In animals, sex not only expresses itself through the bodily differences and activities, but is deep rooted factor which effects consciousness.
In the worm, bird and fish forms the mental life of the Jivatma is gradually translated into instinct, which is fully manifest in animal form. Gradually this instinct become transformed into intellect, this being the highest finite aspect of mental form in average human being.
Every turn has direct connection with God. In the animal kingdom, dog is on the turning as it has intuition and also partial insight without being able to use it consciously. The dog only sees things that ordinary human being cannot. The dog’s company purifies thoughts and atmosphere. That is why Zoroastrians have custom of bringing a dog to see the corpse when someone is dead before disposal of body; the dog purifies the sanskaras.
Evolution of consciousness in human form
The first human form that one gets after the last animal form of monkey is not a complete human form. It has no differentiation of sex. The first human form is that of a neutar-bahirupi. That is to say. The first human for form is neither male nor female. Then what happens? The same form develops a different from male sex organ. If you reverse this organ (turn it inside out) it is transformed into a female sex organ. This is mere a phenomenon, but it is all exchanging of sanskaras.
“How does this happen? It is just like a flick, a flash or spark of light. When a railroad engine exchanges tracks, its light flickers. It is the same here. The human form has both the male and female sex latent in it. Therefore, the first human form is that of a eunuch. Only when the eunuch takes another form, either male or female, are the organs visible. This causes the process of incarnation to begin.
The human form is evolving for millions of years and will continue to evolve. After a billion of years, man will be only be five inches in height at most but will be very brainy. In the beginning of this cycle, man was fourteen feet tall and would live up to three hundred years.
Last form of evolution is Human
The human form is the last form in the evolution and it is the highest. Although it is the last form and highest form in creation, it is still full of animal desires and lower qualities such as eating, drinking, envy, hatred, anger and lust. These blemishes are there because the human form has evolved through animal and out of creation; and in this evolving, all faults and defects that are in animals are also in the human being.
Original human form was never formed to beget children. This tendency among people to cohabit is nothing but animal instinct inherited from all previous lives of evolution from stone to animal to human form.
With the evolution of consciousness through evolution of forms (bodies), sanskaras begin to accumulate. The evolution of form and of conscious (and its individualization of human ego mind) is complete when soul (Jivatma) attains human form for first time, but because of the accumulated sanskaras (impressions) the fully evolved consciousness of the soul remains entrapped in illusion and therefore is not directed towards the soul’s Self --Realization. And for Self-realization all sanskaras must be wiped out.
Because of human form, expansion of the orbit of consciousness, into subtle worlds and mental worlds became possible. The mental, subtle and gross worlds represent the three levels of cosmic hierarchy –mind, energy and matter.
Mind begets energy and matter. Without mind there can be neither energy nor matter. Energy is derived from mind and throughout sustained by it; it cannot subsist without mind latent or manifest. Matter depends upon energy and without energy cannot remain matter, latent or manifest. Mind can subsist without energy as energy can subsist without matter.
The awareness of our consciousness has to stretch to infinitude because our real goal is to realize our ‘True-Self-God’, who is infinite. This can only happen in human form, which is the end of cosmic evolution. In human form also soul (Jivatma) has to take 840000 forms before it starts its journey on inner planes of consciousness i.e., Involution. One has to progress through all the field of skill and knowledge existing in the world. We incarnate some times as men, sometimes as women, living in different parts of the world with different coloured skins, experiencing all aspect of life and of love.
The seven inner journeys of planes begin when the human gross sanskaras became quite weak through the process of reincarnation. When the human consciousness begins to turn inward instead of outward, the gross body remains but the consciousness of the soul (Jivatama) becomes subtle. There are 276 states of subtle gas, and the pilgrim experiences the first plane of consciousness.
The lowest part of the first plane of subtle world is called astral plane. The pilgrim continues to use the physical body for gross actions. Here he the pilgrim sees the effulgence of the astral with his gross eyes and hears the celestial music with gross ears. The subtle conscious man can see over tremendous distances in the gross world. He can read the mind of any person near him physically. The subtle or mental conscious is able to see gross forms though they all appear to him as shadows. Subtle and mental conscious pilgrims are unaffected by the events in the gross world.
The subtle conscious pilgrim gradually becomes conscious of second plane of the subtle world. It could take thousands of years to pass the next plane. The subtle conscious pilgrim is unconscious of the gross body and also of mental body but it does work through gross body and through mental body not directly but on the subtle plane. He uses his gross body through various aspect the gross such as eating, drinking, sleeping, seeing, feeling hearing etc.
The second plane pilgrim is gradually gaining consciousness of the infinite energy of the subtle world and is capable of performing minor miracles. He can even make a tree green and vice versa. He can stop train and cars, fill a dry well with water, and so forth. The pilgrim is now unconscious of the gross world, although from all outwardly appurtenances he remains and functions as an ordinary man. He creates fresh subtle impressions only by sight, scents and sounds of subtle world.
Once a pilgrim attains the subtle consciousness he does not pass through the states of heaven or hell after he dies.
After perhaps thousands of years and different life times with the natural development of subtle consciousness the pilgrim enters the third plane. Here the pilgrim comes into control of more occult powers. Consequently the third plane pilgrim can perform major miracles, giving sight to the blind, making crippled walk, bestowing speech to the mute or hearing to deaf, and giving life again to dead animals. He can read the minds of everyone at distance, in any place in the world. He can also see the entire gross universe and the first, second and the third planes. The eyes of the pilgrim always appear swollen.
Third plane (heaven) is divided into three sections.
The first section- is state of Indra, in Sanskrit Inderlok or abode of Rain-Gods to Hindus, and in Persian-Makan-E-Hoori, the house of the fairies or the house of beautiful women. Fairies are feminine subtle beings, a type of angles.
The second section- is abode of angels or the abode of Gods, in Sanskrit –Develok. The angles or devas are the gods of Greeks, Romans, and the Hindus.
In the third section- pilgrim experiences subtle knowledge. (Occult or Mystic knowledge)
Each section holds millions of times more bliss, more happiness, and more power than the second plane.
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.
The universe though huge and immeasurably vast, is a closed system, and a balance of nature must be maintained. It is the work of the angels and fairies under direction of Indra, to keep light, heat, sound, water and the elemental forces of the nature in equilibrium. Without angel and fairies there would be frequent colossal disturbances in the universe as a result of imbalance of these elements and energies, for the human mind plays havoc with the natural forces through scientific exploitation.
It is after many years that natural forces go out of control. During such eruption in the universe (resulting chaos in the world-earthquakes, floods, famine etc.) not even the angels and fairies nor Indra can control cosmic consequences. These cosmic consequences are universal disharmony; then the Ancient One Himself must come into creation and work to restore equilibrium.
Each angel performs different function under Indra’s reign: some control winds, temperature, the seas, or evolving forms, as some fairies are connected with metals, vegetation, worms, insects, fish, birds or animals. Each angel is called the God of this power or that power (as the Neptune rules the seas)
The angels unconsciously thirst for a human form, even though they are higher state of happiness. But this bliss is of no use to them without full consciousness.
The mental world descends directly from tej, original fire, and the subtle world descends from the mental; the subtle world is of water (276 state of gas), and therefore the Indra is known as the God of rain as that subtle water pours in the world-raindrops. When pure mental fire and subtle water combine, a subtle gaseous combustion results (lightening flashes); hence Indra’s powers manifest in gross world as electrical. (What the Greeks called Zeu’s thunder bolt)
The third section is the real part of inner knowledge. Subtle knowledge pertains to all occult and mystic arts (kalas)
The third plane pilgrim can read the minds of all people on the gross level and subtle conscious pilgrims of first and second planes, whether they are physically near or on the other side of the world. He reads their minds that he may help them in some way; if they are in danger of an accident he can prevent it, or in case of illness he may cure them by merely wishing it, but to restore limbs, give sight to blind, give speech to the dumb or hearing to the deaf, people need to be in his physical presence.
Subtle and mental sanskaras of the path do not need to be spent by the experience of their opposites; they drop away as the pilgrim progresses to a higher stage. When a pilgrim on the plain dies, he voluntarily takes another human form.
Mukam-e-Hairat and fourth plane
The journey between the third and fourth planes is at once difficult and dangerous because between these two planes is the Mukam-e-hairat or the point of enchantment. It is very difficult to pass out of this dazed state if for once a pilgrim stops there, although most of them pass directly from the third to the fourth lane. Once a pilgrim become thus enchanted he remains so for days, months, or years together. The physical condition of the deeply enchanted pilgrim is no less strange, for if he seats in particularly position, he remains in that position for months or years together. The only natural death or the divine help from a living Master can help such dazed pilgrim.
Fourth plane lies between the subtle and mental worlds. It is now that the pilgrim experiences the greatest enchantment of becoming all-powerful himself. He becomes the greatest of yogis.
No one losses consciousness once gained through evolution, so a human being cannot revert to an animal form though he may temporarily posses animal form if he is a ghost, or tantric (sorcerer) may transform into animal. However, an exceptions the human soul (Jivatma) on fourth plane, he can fall the way back to stone consciousness, but he is ruined only if he misuses the tremendous power.
The powers of fourth plane are divine, infinite in nature and all occult powers (Siddhis) manifest from the fourth plane. Fourth plane pilgrim under the nazar (the watchful eyes) of a Sadguru is safe and will not fall. The pilgrim in Sanskrit is called Mahayogi-a great yogi. The Mahayogi has powers to do anything but have no divine knowledge (Dnyan) to control the powers. The pilgrims of the fourth plane in Sanskrit are named Kuber the possessor of all wealth. There are always fifty-six such Kuber on the earth all times; they are masters of power in the Spiritual hierarchy. Kuber can raise the dead, both human and animal. Kuber can create other worlds (all universes, all beings and paraphernalia in them), and he can also destroy other worlds. Kuber can read all gross minds and minds of the pilgrims of the first, second and third plane and he can also influence them all. Kuber can also influence and control Indra and the angels and direct them according to his wish.
Kuber’s situation is extremely dangerous because he feels the full intensity of desire and emotion. At times Kuber reigns heaven and hell and makes souls of the dead enter the other dead human bodies. In such fourth planers who create minor chaos in the world by directing suicides to possess the bodies of humans and animals.
Pilgrims who does not use his powers at all steps into the fifth plane of safety of mental world. However, he who uses his powers for the benefit of others and not once for himself bypasses the fifth plane altogether; he enters directly the sixth plane
The eyes of the Kuber are penetrating in their gaze and his gaze is profound in its depth. If Kuber stares at anything for even a minute, the thing crumbles to dust. Sadgurus do not allow Kuber to misuse his great powers.
The fourth plane is as important as it is dangerous, as it is the terminus of the subtle sphere. However there is a way out of his difficulty even for the one on this plane who is Master. The pilgrim can utilize this power for his own advancement by creating other human forms in such a manner as to make them suitable media for using up his own sanskaras. The pilgrim on this plane is powerful enough to create such extra living bodies, so as to wipe out his sanskaras. No harm comes to him if he uses the power in this way; but the fourth plane pilgrim who remains sufficiently level-headed to do this are few and far between.
After experiencing the whole subtle world of fourth plane pilgrim progress to the mental world, the fifth plane. Entering the mental world, progresses to the mental world, pilgrim’s thin subtle sanskaras transmute into mental sanskaras, which are fine and pilgrim experiences that he is one with his mental body (the mind). He still retains his subtle and gross bodies of which he is no longer conscious.
The fifth plane of thought in Sanskrit is Shivalok. He controls the thought of all. Shiv is the title of the fifth plane man. Shiv is the destroyer of mind
He mind in mental world has two sections. The mental world has also consists of two sections. The first section, the fifth plane, is full of thoughts. The second section, the sixth plane is filled with feelings-feelings of every kind and their opposite.
The first part (thought and thinking) of all he individual mind of subtle world and the entire universe are under the control of the fifth plane pilgrim. Shiv can create what ever thought he wishes in an individual mind (he changes the thinking), this is his mastery.
The fifth plane is the plane of divine light (glimmering illumination) and real intoxication (wine of love); the bliss is truly so intoxicating that it is called none else but the bliss of soul. The pilgrim enjoys Eternal music. In Vedanta this music is Brahma Naad-the Voice of God. Realisation is certainty of Shiv’s destiny. The fifth lane pilgrim is also called Wali, God’s friend.
Suppose a pilgrim in the Egypt reaches the mental sphere and conceives the idea of seeing America. He has not even to think about in America, but simultaneously with a wish on his part to be there he will find himself actually there. As mind is everywhere the pilgrim can be anywhere he likes, without using his gross and subtle organs. Now he can know anything and everything in and about the gross, Subtle and mental spheres, simply by willing to know. Generally a Vali-Mahayogi- helps others by merely gazing into aspirant’s eyes, thereby tearing up the inner veil. This spiritual influence of Vali through the sight is generally called Tavajjoh, which has absolutely no relation with the practices of hypnotism and mesmerism. By this spiritual influence through the sight or Tavajjoh a Wali can instantaneously make an animate things move and jump and even shatter them into pieces. If it happens to look at the heart of a spiritually ordinary man, it would stop working for good and instantaneous death of a person concerned would take place; or if he would gaze at the mountain, it will be divided into halves as if shaken with an earthquake. But as a rule, such a Vali generally lives with drooping eyes in secluded spots, away from the gaze of mankind.
The Tavajjoh of a Wali, who sometimes remains completely gross conscious and sometimes completely super consciousness state, and its outcome are worthy of notice. When such a Wali is pleased to impart the Tavajjoh, he gets the aspirant seated before him with closed eyes and then looks at his heart, as a result of which aspirant at once finds the cup of his heart, as to say overturned and begins to perceive the subtle light therein through the subtle eyes. This experience of seeing remains constant throughout his waking as well as sleeping state.
The sixth plane of the mental world in Sanskrit is Called Bhahmlok-the world of God, and he who attains this high plane is titles as Kalash. Kalash is the master of heart. The pilgrim gains control of all feelings, becoming one with this section of mind itself, feeling itself; he creates or restricts desire in the heart of others by controlling the emotions and feelings of the pilgrims-from first subtle plane to the fifth plane and all gross conscious soul (Jivatama) in the world.
In Sufism the pilgrim is call Pir-(saint). The sixth plane pilgrim is free of sanskaras but retained mental imprints on them. The Pir sees God within himself and within everyone and everything through the five planes and gross world beneath him, but he is not one with God. The Pir is face to face with God and has intense longing to reunite with God.
The sixth plane experience is of total seeing and that seeing is of infinite sight. This infinite sight is the sight of the third eye, which sees God everywhere as He Is. The third eye is called ‘Divya Drishti’ and it is the Divine eye. The third eye unopened with the human mind. The mental eye sees on mental planes and heavens or other mental, mastermind or archangels.
No man can see God as He really is until the seven veils are completely removed and burned (similar to removing bandages) from the Divine Eye that lies unopened, latent within the mind. One veil is made of the gross sanskaric material, four veils are made of subtle sanskaric material, and two veils are made of mental sanskaric materials
The process of involution is purpose of removing the veils.
The last veil is the third eye itself and when this is finally torn away the Soul itself become becomes the Divine Eye- Prabhu Drishti. It is infinite vacuum of Nirvana that the third eye disappears in Real Nothing. It then transforms in Nirvikalpa to see everything as Self, as Aham.”
The Pir or saint may remain all absorbed in seeing God everywhere as one and infinite for hours , days or months together, or, even as long as his physical body lasts. But if and when he regains the gross and subtle consciousness, he once again begin to see the duality and diversity, though at the same time he also sees one, infinite God everywhere, in everything. He now automatically knows all ins and outs of all the gross, subtle and mental spheres. The Pir or saint has only to think of the person whom he wishes to advance or initiate in the path, whether they are near him or far off.
The jump from the illusion of sixth plane to Reality on the seventh plane is, however impossible on one’s own and entirely dependent upon the direct touch of a Perfect One or Sadguru. On the seventh plane, the plane of infinite knowledge, power and bliss, the individual merges into God and becomes God, a Perfect one for all time and beyond all time. As a rule, the gross shell falls within a short time after realization but in some cases the physical body holds on for long time. These God-Realized One’s are known as Majzoobs or Brahmi Bhoots. It should be understood that at the moment of being merged into the seventh plane, all links with the gross, subtle and mental bodies & with the universe are necessarily snapped. “The seventh plane is not a plane at all, but is the Endless eternal existence,”
Baba has explained, In addition to our two eyes, there is third eye internally which sees through the two outward eyes and situated between eyebrows –the yogis know about it. The Real yogi, in his advanced state, sees God, or Brahma (the God of universe), through this third eye contained in his mind-within the skull. When the third eyes are turned inward full consciousness then this eye opens, and then only the internal is seen.
With His external eyes, the Perfect Master can see the universe and the world; with His inner eyes He sees God. And with his external eyes he actually sees all that exists coming out of Himself in form of innumerable circles–through the point of his inner third eye.
When the eyes are turned inward in full consciousness, then this eye (pointing to the center of his forehead) opens, and then only the internal is seen. This is insight. Union is then sought. Now you long for union, but without seeing the One with whom you want to be united. When the eyes turn inward and this eye opens, you see the One you long for, and long still more ardently for union. Turning the eyes inward cannot be done mechanically. It is impossible to do so by exercise. However, it is done in less than a second by the Master. You see the Self. Everything turns different!
Mary Backett asked, "You once said that everything was illusion until one reaches the seventh plane and attains full union with God. Why do we have to bother with the intermediate planes?"
In reply, Baba dictated, "Union is real, but one has to pass through the planes, even if it is for a second. When a Sadguru or the Avatar wishes, he can raise you to the seventh plane in a second, but still in that second you have to pass through the whole six planes. The soul thinks that each plane is the end as each is so alluring. There is no desire to go further.
Travel time between planes
Baba says that average period from one plane to another plane; it takes about one thousand year.
God-realization means to become one with God. By thinking and imagining, one can never become one with God. Union is possible only after the death of thoughts and imagination— the mind must die.
God cannot be theorised, God cannot be discussed, God cannot be argued about, God cannot be explained, God cannot be understood. God can only be lived by loosing ourselves in Him through love.
How does a person know that he has realized God? It is automatic. You are a human being. Do you ever think to yourself, "Am I a human being?" You do not ask yourself this because you are a human being. In the same way, once a man realizes God, he spontaneously knows that He is God. He has the full experience of it by personal experience.
Hearing is not understanding. Understanding is not conception. Conception is not perception. Perception is not experience. Experience is not being God-realized.
The meaning of God realization is the freedom from the bondage of Maya. But one who is in Maya has to come out of it. So remains in Maya but do not get enmeshed in it. Keep away from it tricks and snares.
The God-consciousness means to be mentally emotionally, and spiritually conscious of the Oneself all the time and in all places. The God-conscious man radiates spirituality even as cheerful man radiates joy. And he can impart spirituality even as a wealthy philanthropist parts with money to help others.-Meher Baba
Meher Baba discoursed
God –Realization and the path
Realization is beyond the reach of anyone. It is possible to attain only if we happen to meet a Perfect Master. Realization is difficult because we have to be, not what is within or without, but what we ourselves are. You will come to know how difficult it is to be what we are, because every one of us is in a way a hypocrite! We justify ourselves in every way, whether right or wrong. How difficult it is for those who follow different Marga (paths)?
Dnyan Marg (the Path of Knowledge) Vedantists say,
“It is God Who is doing all this, whether good or bad. We, in fact, do nothing. Either God does it, or it may be the result of the law of karma." Hence, Vedantists are short of one thing: they assert their Unity with God without Experience. It is right to say that whatever good or bad is done is done by God; but this lack of Experience (Unity with God) leads them astray.
Bhakti (Marg) Devotee says,
Right is right, and wrong is wrong." But they get stuck in this habit, dry as dust. So they get embedded in the duality of right and wrong.
Yoga Marg (the Path of Self-mastery)
When yogis taste a certain kind of bliss in samadhi, they are overpowered by it and become slaves of it. They forget the real goal, Realization. Again, yogis get certain powers, which are very deceptive. Even those who do japa (silent repetition of God's name) derive certain powers. It is very difficult to resist them, and much more difficult to use them properly.
Different stages of spiritual path
Meher Baba explained through a diagram of the spiritual path through the planes and described the various Sufi stages leading to union with God:
- Shariat– outwardly following religious customs
- tariqat– inner sight;
- marefat–inner knowledge;
- Haqiqat –Realization
Meher Baba elaborated with the following analogies:
Take the example of water, for instance: to think that there is water without ever having seen or tasted it is shariat. To begin digging a well to strike and see water is tariqat. After going sufficiently underground and finding water–this seeing is marefat. Actually drinking water is haqiqat.
Shariat can also be compared to the knowledge of a city, such as Bombay, from a map; The various activities and troubles one undergoes in reaching Bombay, procuring the money for the railway fare, reaching the station and then travelling in the train, can be taken as tariqat. When one nears Bombay and sees the city from a distance, this is marefat; the arrival in the city itself is haqiqat.
To give one more example, let us take the seeing of a cow in a picture as equal to shariat. The trouble and hardships in earning money to purchase an actual cow and the purchase itself is tariqat. Then milking the cow is marefat, and actually drinking the milk is haqiqat.
The religion of those in the contact of a Sadguru or Avatar is to obey him. This is the highest type of religion.
Ordinary Mukti (Najat) is achieved only after death by some exceptionally God-fearing, Truth-loving, good souls. And this Mukti usually comes three to five days after the soul has left the body. Since this Mukti is attained without the body, the individual soul enjoys only bliss (anand). And although power and knowledge are there, such a Mukta cannot experience them. Such a Liberated soul is conscious only of the bliss of union, and for Him creation no longer exists, thereby bringing to an end the constant round of births and deaths.
Nirvikalpa samadhi must not be confused with this ordinary Mukti or Moksha state. Should a soul reach the Mukti state, it does so after the death of the physical body. Such a soul reaches God, but this occurs only after death. Thus there is an important distinction between ordinary Mukti on the one hand, and Nirvikalpa samadhi on the other, because the latter is experienced while the soul retains the body, and thus becomes Videh Mukta (a Majzoob).
Two kinds of Mukti
There are two kinds of mukti (liberation). One is called Videh Mukti and the other Jivan Mukti. King Janak (father of Sita, Ram's wife) was a Videh Mukta, which means that He was not in the least affected by any outward situation. He also had no feeling (sensations) regarding his body; Janak placed one foot in burning fire and the other in icy cold water and did not feel either.
Sai Baba was also a Videh Mukta. It is said that Sai would often use His bare hands as a ladle while serving boiling dish of food.
The deepest meaning of Jivan Mukta is to remain emancipated from birth, like Ram, Krishna or Christ. The Videh Mukta has one disadvantage- He cannot take upon Himself the suffering of another. Suppose you have a severe headache. To relieve you of it, a Sadguru must suffer the same amount of agony -He must have a similar headache. But when the Videh Mukta has no outward feelings, how can He free anyone from a headache? How can He free anyone from anything when He does not feel pain? How can He suffer for another being when He is unconscious of physical suffering?
Spiritual hierarchy revealed by Meher Baba
Meher Baba says, “In each cycle of time” which ranges from 700 to 1800 years. There are eleven ages of 65 to 125 years each. From beginning to the end of each cycle, there are altogether 55 Perfect Masters and that mean each age* has only 5 Perfect Masters. In the last, the eleventh age of each cycle, the Avatar (Saheb-e-Zaman) is also present. Besides the 55 perfect Masters and the Avatar there are also 56 Majzoobs-e-kamil in each cycle. The Majzoobs, who experience the state of Fana-fillah, are ‘sleeping’ or ‘inactive’ partners in the conduct of the divine sport (Lila) of creation.
(*) In Vedanta a cycle is called Yuga and the age is called Kal; the Sufis call a cycle daor of Zaman and an age waqt.
Meher Baba distributes the 7000 members of the Hierarchy for particular age in and between the seven spiritual planes as follows:
|In the first plane, and also between 1st and 2nd, between 2nd and 3rd, between 3rd and 4th, between 4th and 5th, between 5th and 6th and between 6th and 7th||5600|
|In the second plane||666|
|In the third plane||558|
|In the fourth plane||56|
|In the fifth plane||56|
|In the sixth plane-||56|
|In the seventh plane (i.e. Majzoobs in the body)||3|
|Perfect Masters (Sadgurus)||5|
|The Avatar, in the eleventh age of each cycle, brings this number to||7001|
There are always, at all times and in all ages, fifty-six God-realised souls or Shiv-Atmas in human form on the earth; and out of these fifty-six only eight have public recognition and function as active members of functioning spiritual hierarchy, consisting of 7000 members, who do the assigned spiritual duties on various planes of consciousness according to their spiritual advancement or perfection.
The remaining forty-eight God-realized ones are not amongst the functioning spiritual hierarchy of 7000 members. They remain aloof and people are not cognizant of their divinity, though all forty-eight have the same experience and enjoy the same divine state of “I am God” as the other eight. These forty-eight are, as it were, on the waiting list ready to help in any spiritual contingency cropping up through one or more of the function members dropping the body.
Imagination is greater than intellect. For example, while you are sitting here, imagine something. When your mind imagines it, you are the creator of that particular subject or object. Now elaborate; further your imagination, letting it take you to any lengths. In so doing, you are the preserver — for anything created is preserved until destroyed. You sustain what you have created.
Now if I were to tell you to stop imagining and you stop, then there is nothing, no imagination. The subject is dissolved or destroyed. And so, even in your daily lives, you perform the three aspects of God as the creator, preserver and dissolver or destroyer. These are not attributes, such as power, knowledge and bliss, but aspects of God.
God's infinite imagination creates and sustains the creation
Understanding has no meaning. Love has meaning. Obedience has more meaning. Holding of My daaman has most meaning.
Intellectual giants are pygmies before the true lovers of God. Also, you must bear in mind that mere intellectual understanding has very little value by itself, whether one understands the details of the Path or not, it is just the same. Only love counts.
Spiritual understanding is born of the harmony between mind and heart.-Meher Baba
The gift of understanding
The gift of understanding is more precious than any other attribute of Love - be it expressed in service or sacrifice.
Love can be blind, selfish, greedy, ignorant, but love with understanding can be none of these things. It is the divine fruit of pure love, the rare fruit or flower of the Universe. It has been called "The Sweetest Flower in the entire world!" Age cannot wither it.
It grows lovelier as it casts off its outer garment, disclosing its unseen beauty within.
Three level of understanding
It is impossible to reach spiritual truth and realisation by talks, argument or reading by books.
Intellect is the lowest form of understanding and it is developed by reading, listening, reasoning and logic. These processes create illusion of the real knowledge.
The higher form of understanding is “permanent illumination” through which one experiences and sees the thing as they are. In this state one feels in harmony with everyone and everything and realises Divinity in every phase of life, and one is able to impart happiness to others. And although performing efficiently and intelligently all duty and material affairs, one feel mentally detached from the world. This is true renunciation.
The last and highest state of understanding results from merging the soul into limitless Ocean of Infinite Knowledge, bliss and power. One who himself does this can enable thousands to attain perfection.
The soul knows itself as its own bodies and knows other souls as their bodies, thereby sustaining a world of duality where there is sex, competition, aggression, jealousy, mutual fear, and self-centered exclusive ambition. Hence self-knowledge of the soul by means of any external sign is a source of untold confusion, complication, and entanglement.
This form of ignorance may be illustrated by means of the famous pumpkin story referred to by the Persian poet Jami in one of his couplets. Once upon a time there was an absentminded man who had no equal in forgetting things, even his own identity. He had an intelligent and trusted friend who wanted to help him to remember himself. This friend attached a pumpkin to his neck and said, "Now listen, old man, one day you might completely lose yourself and not know who you are. Therefore, as a sign, I tie this pumpkin around your neck so that every morning when you wake up you will see the pumpkin and know that it is you who are there."
Every day the absentminded man saw the pumpkin upon waking in the morning and said to himself. "I am not lost!" After some time, when he had become used to self-identification through the pumpkin, the friend asked a stranger to remain with the absentminded man, take the pumpkin from his neck during his sleep, and tie it around his own neck. The stranger did this; and when the absentminded man woke up in the morning, he did not see the pumpkin around his neck. So he said to himself, "I am lost!" Then he saw the pumpkin on the other man's neck and said to him, "You are me! But then who am I?"
This pumpkin story offers an analogy to the different forms of false self-knowledge growing from identification with one of the bodies. To know oneself as the body is like knowing oneself by means of the pumpkin. The disturbance caused by ceasing to identify with the gross, subtle, or mental body is comparable to the confusion of the absentminded man when he could no longer see the pumpkin around his own neck. The beginnings of dissolution of the sense of duality are equivalent to the man's identification of himself as the stranger who wore his pumpkin. Further, if the absentminded man in the story were to learn to know himself through himself independently of any external sign, his self-knowledge would be comparable to the true Self-knowledge of the soul -which, after ceasing to identify with the three bodies, knows itself to be none other than infinite God. Arriving at such Self-knowledge is the very goal of creation.
Fore-knowledge of ordinary person and Perfect Master:
The fore-knowledge possessed by an ordinary person depends on memory based on past experiences
(a) When a person sees a man on mountaintop, the person has fore-knowledge that if the man falls down the mountain he will surely die.
(b) When a person sees a row of horses at the starting point on a race course, the person had the fore-knowledge that horses will run as soon as the “start” signal is given
(c) When a person sees a bottle of whiskey, he has fore-knowledge that liquid will give intoxication. He associates whiskey with intoxication.
Thousands of such examples could be given of fore-knowledge in an ordinary person.
Fore-knowledge of Perfect Master (Qutubs or Sadgurus) depends on the everlasting individual experience.
(a) Everlasting-without break in continuity
(b) Indivisible--No scope for the past, present and future to determine themselves even relatively
The only Real Knowledge is the knowledge that God is the inner dweller in good people and so-called bad, in saint and so-called sinner. This knowledge requires you to help all equally as circumstances demand, without expectation of reward, and when compelled to take part in a dispute, to act without the slightest trace of enmity or hatred; to try to make others happy, with brotherly or sisterly feeling for each one; to harm no one in thought, word or deed, not even those who harm you.
To be frank and fair is a quality and characteristic of persons who are honest and have the courage to openly say out what they feel rather than to keep things in the heart or say things behind people’s backs. Some take pride in that quality of being frightfully frank and hate those who do not say out things as openly.
Yet, there are times when one has to discriminate. Sometimes things spoken with the best of intentions totally spoil the case, if said when silence would serve the purpose for the time being.
A person sensitive and of quick temperament would probably misunderstand words spoken with the best of intentions, if said when he is not in a mood to listen. Such a person might fly into a rage, become overexcited and be prejudiced against the best of friends or well-wishers. He thereby loses the benefit of the advice and words of wisdom that would have done him good if said in quieter moments when he would have understood their import and even appreciated it. Therefore, it is not always the words and things however frankly said that matter, but the right time and the way they are put.
Silence, even though misunderstood for diplomacy or hypocrisy, would serve the purpose better ultimately than the best of the glorifying quality of being frightfully frank. Sometimes the best of qualities which mankind glorifies are the worst of defects, if not used discriminately at the proper moment.
Divine Grace, is beyond all laws.
Divine grace knows no fetters, and that control the entire universe with all its laws. It is the last supervening factor in graded orders which obtain in the spiritual panorama. Divine grace is not concerned with phenomena. It is concerned with the emancipation and spiritual fulfillment of souls.
Do not ask God for money, fame, power, health or children but seek My grace and it will lead you to eternal bliss.
I am the ocean of grace but I am also as hard as flint when you try to draw grace from Me. The flow of My grace to you depends upon the intensity of your love, for it is love which attracts My grace to you.
The grace of the God-Man is like the rain, which falls equally on all lands irrespective of whether they are barren or fertile; but it fructifies only in the lands that have been rendered fertile through arduous and patient toiling.
To receive My grace, you must obey Me whole heartedly with the firm foundation of unshakable faith in Me. - Meher Baba
Meher Baba explained
What is Grace?
Suppose one becomes hundred percent prepared and then realizes himself as God; that is not grace. If the worst sinner was before Me and I got the whim, I could make him realize God in a flash. This is grace. Once My grace descends upon anyone, that very instant he becomes Me. But grace is very, very difficult. I am always ready to give, but no one is ready to receive it. The sun is now diffusing its light everywhere. But here, we are under this roof, and its light, therefore, cannot illumine us. You yourself have raised the roof. Demolish it and you will find, you yourself, are the light and the sun. The flow of My grace is continuous, but this "roof" of the ego prevents you from receiving it.
If My grace descends on you, you will become Me. But for the grace to descend, the opportune moment must come. What is grace after all? It is not a bargain. Suppose you are here and I want to make you like Me; that is grace.
God-realisation is possible without grace of Perfect Master but it extremely difficult.
True worship is an expression of devotion, not just saying prayers and making supplication. For you to worship Me truly, it is necessary for you to have My grace. What is grace? No bargaining whatsoever is possible in the receiving of grace, and there is absolutely no specific condition for its bestowal. It may be given freely to anyone, whether saint or sinner, intellectual or illiterate, man or woman. Grace is just grace, nothing more and nothing less.
Although it is next to impossible, yet it is conceivable that one might become one hundred per cent prepared by one’s efforts, and thereupon realize God. In such an improbable event, God-realization is not through grace.
But if the worst sinner stood before Me and I had the whim (lahar), I could make him realize God in less than the flash of a second. That would be grace. At the very instant My grace descends upon you, you also become Me and we remain one.
It is easier for Me to come as an Avatar than for you to receive My grace. The problem is that once you have been conditioned by duality there is no end to the conditions which restrict your ability to receive My grace. Therefore it is difficult for My grace to flow from Me to you.
That is why it is not as easy as it sounds for Me to get the whim to cause you to receive My grace. As a matter of fact it is flowing sufficiently all the time to fill one and all receptacles everywhere.
There is rarely a vessel which is not filled with other things. A vessel must first be emptied before it can be filled by the flow of My grace. It is also My grace which helps a vessel to become completely emptied in the first place.
The sun is now shining brilliantly outside this hall, but the sunlight does not reach you here under the roof. The sun is doing its duty of giving light. You have also to do your duty in removing whatever comes between you and the sun. Unless you break open the roof, how can you ask the sun to pour its light upon you? You have raised this roof of ‘ignorance’ over your own self. Demolish it and you will find that you yourself are the light and you yourself are the sun. Through My grace, a sudden crack in the roof can let the sunlight in on you immediately, but one in a million roofs might thus attract My grace.
Generally, it is rightly said that the right time must arrive for grace to descend. Yet in a particular sense this is absurd. The contradiction arises because words are never enough to express spiritual truths accurately as they exist in the higher spheres, far above the intellect and understanding.
Repeated sincere prayer and forgiveness can evoke God’s grace
Through repeated sincere prayers it is possible to affect an exit from the otherwise inexorable working out of the Law of Karma. The forgiveness asked from God evokes from Him, His inscrutable grace, which alone can give new direction to the inexorable karmic dimensions.
Unless I help you, you cannot surrender. The moment your surrender is complete, My grace descends and then, in less than a fraction of a second, the goal of becoming consciously infinite or infinitely consciousness is realized.
Tukaram was a Perfect Master. In one of His abhangs (verses of song), He has said:
The Master, by His grace, can make the disciple like Himself in no time. Here, someone may ask: "Why is there this long period of tests and trials? Why the delay in bestowing grace?" On the part of the Master, there is actually no delay. His is the state beyond time. In relation to the creation, only the present moment exists for Him. To the illusion-bound beings, Tukaram has also said the following:
So ages and ages have to roll on for the arrival of that opportune moment when, by the Master's grace, one is established in Reality as the Reality of God.
The very desire to possess grace is a barrier in receiving it
Someone asked, “Baba, we seek your grace.” In response, Baba replied:
No one gets it from his seeking or asking. You may be ready even to give up your very life for it, but with all this you cannot claim grace. How can you demand grace? The very desire to possess grace is a barrier in receiving it. It is an act of unbounded spontaneity.
However, in a sense you cannot love Me without My grace, and as such all of the “experiences” you have are nothing but a game of My grace.
But grace as grace is quite different. It is not received in parts. It is infinitely indivisible and so indescribable. It is the whim of the fully conscious Infinite to make the apparently finite realize its Infinity. On the part of the finite it can be likened to a drop gulping the Ocean!
Only the grace of the Perfect Master or Avatar can make one free from wants
It is very difficult to be without wants. “I want to sleep, I want to eat” -these are wants. “I do not want to sleep or to eat” – this also is a want. It is therefore rather impossible to be without wants. What then is the solution? Hafiz provides one.
Hafiz has said: “Only the grace of the Perfect Master can make you free from all wants. Even if a wee bit of the effulgent glory of God were to be revealed, you would become millions of times brighter than the Earth’s sun. If for one slight moment you have the fortune to drown yourself in the Ocean of Love, do not hesitate. That moment does not come frequently. As soon as the Master says: ‘Drown!’ do not hesitate. Drown the moment the Master commands you to drown. Don’t worry about what the world will think of you. The world will call you mad, but you should not hesitate.
If even one hair of yours is dipped in the Ocean of Love, you become ‘wet’ eternally. In that bliss of Union with the Beloved that you then enjoy, there is no break. It is continuous. From head to foot you become God if in this path you become footless and headless.
Greed is the state of restlessness of the heart, and it consists mainly of craving for power and possessions. Possessions and power are sought for the fulfillment of desires. Thus greed always finds an endless field of conquest and leaves the individual endlessly dissatisfied. The chief expressions of the greed are related to the emotional part of man. It is a form of entanglement with subtle sphere.
Be greedy to own more and more wealth of tolerance and justice.
Greed is the possession in all its gross and subtle forms. It covets appropriate coarse objects and people as well as ephemeral things as money, power and fame. The very idea of exclusive possession is unthinkable in love. Greed which derives the self so appropriate, the target of its craving ends in slavery to it. Love whose spontaneous joy is to give away the self to the object of its longing, leads to the absorption of the Beloved in the very being of the lover.- Meher Baba
Meher Baba said
Baba stated that Creation is God's Lila (Divine Sport) and that it is sustained by His sense of humour. He also explained that the expression of God's humour varies with the scope and range of work that is ordained and accomplished in each advent through the Avatar, Sadgurus, saints and masts. In fact, God's sense of humour is so pervasive that there is not a person who is totally devoid of it.
Baba began in a humorous vein. "Whether I am the Avatar or Shaitan one thing is certain and that is I have a great sense of humour. It is My sense of humour that makes Me rejoice to see Anna 104 (disciple) and happy to listen to the irrelevant talk of Babadas. Anna's type of personality is more than enough to exhaust the patience and forbearance of rishis and munis (saints and sages). Yet, I cannot help but humour them both, and going out of My way to keep them near Me. Both of them have rendered great and unique service to Me and I know that they both love Me sincerely."
Baba then referred to incidents from the different lives of the Avatar that expressed a deep sense of humour. He continued:
It is said that once Rasool-e-Khuda (the Messenger of God) felt indisposed and someone suggested that that was due to an evil eye and that He should sleep on a pillow with an open knife underneath it. He did so, and thereafter declared himself to be all right. Call it ordinary or call it Divine; it was Mohammed's sense of humour.
It is a fact that, during the childhood of His grandsons, Hassan and Hussain, the Prophet predicted the Moharram "Karbala" to His daughter Fatima, the mother of (the) martyrs. The Prophet did not try to avoid (or avert) the tragedy and that was only because of God's Divine sense of humour in Mohammed.
Likewise, the strife between the Kauravas and the Pandavas and the consequent bloodshed was not only due to the Divine sense of humour in Krishna, but its height was reached when Krishna himself died through an arrow that accidentally struck one of His legs from the bow of an ordinary hunter who never had any intention of harming the Rangila (playful) Avatar in any way.
The kind-hearted Jesus knew very well that His nearest disciple would betray Him and thus lead to His crucifixion; but, because of the Divine sense of humour, Christ could not help getting Himself crucified, although the world rightly continues to look upon Him as the Saviour of humanity.
The funniest Divine sense of humour was on the part of Buddha when He simply died of simple dysentery, though His "medicine" for the spiritual bimaries (illnesses) of mankind holds the field to this day.
In short, save for a change in the circumstances, the atmosphere and the surroundings, the same old, old story goes on repeating again and again which by itself proves the Divine sense of humour.
The manifestation of the Divine Fun (Sport) or Lila, however, depends upon the Great Ones (Perfect Ones) of God who achieve Oneness with God; and, thus, in spite of raising themselves above the Law of Duality, they still retain the Divine sense of humour to uphold the universal law of ignorance through which Knowledge Divine is achieved for all eternity.
Those who were with Me at the spot at the time of My car accident in America can alone well describe My own sense of humour as to how thoroughly battered, bruised and literally helpless and hopeless I was when lying with broken bones in a pool of My own blood together with My dearest ones, I yet maintained My silence and My consciousness throughout the crisis and the long period of convalescence
If understood, life is simply a jest,
If misunderstood, life becomes a pest.
Once overcome, life is ever at rest.
For pilgrims of the Path, life is test.
When relinquished through love, life is at its best.
Life is a mighty joke! He who knows this can hardly be understood by others.
He who does not know it feels himself in a state of delusion. He ponders over this problem day and night, but finds himself incapable of knowing it.-Meher Baba
People take life seriously and God lightly, whereas we must take God seriously and life lightly. Then we know that we always were the same and will ever remain the same — the originator of this joke! This knowledge is not achieved by reasoning; it is born of experience."-Meher Baba
Meher Baba explained
Life is like a movie
In movie in which a villain annoys an innocent, decent man. He catches him, harasses him and wants to kill him. The spectators are fascinated by such drama and want to know if the poor man will manage to free himself from the clutches of the villain. If the victim overcomes his dilemma, the spectators feel happy; but if the villain gets the upper hand, they feel miserable. When the show is over, they realize it was merely a film – a picture on the screen – and the feelings that surged within them while watching it were without any basis. It was a mirage in which they were absorbed.
Your life is like that. It is a mere movie which has no substance to it for it is false – made-up. All that you see about you is absolutely nothing. Everything is false – an illusion, a play, a film, a mirage! Therefore, I repeatedly emphasize to one and all, do not be attracted by Maya; always pray sincerely to God and remember Him. Hold fast to My feet and I will lead you on the path to Realization.
MASTS & GOD INTOXICATED
All masts are intoxicated with God. They are intoxicated by divine love
When a normal person is intoxicated by alcohol or drugs, he enjoys this sensation so long as the intoxicant is in sufficient concentration in his physical tissues. A drunkard feels happy, cares not for anyone or anything, and has one dominant sensation, of drunkenness, in which the past, present or future have practically no meaning
But as soon as the ordinary intoxication passes away, the drunkard suffers the reverse, the hangover. Stimulated physical intoxication is inescapably temporary, because it is limited by the very stimulant itself, the conditions of the environment, the cost of the stimulant, and the resilience of one's condition.
A person who is God-intoxicated experiences the same sensation that a drunkard enjoys, and cares for no one and nothing, in proportion to the extent of his inner intoxication. The vast difference is, the mast's intoxication is continual, that it may increase but can never decrease, and that it has no harmful physical or mental reaction. It is an inner state of permanent and unalloyed intoxication, independent of anything external. The principal sensation of a mast is this permanent enjoyment of divine intoxication.
he creation is full of bliss, and the mast enjoys this bliss, and thereby becomes intoxicated to an almost unlimited extent, virtually consuming him and absorbing him, and thereby making the world around him vanish. Absorbed in God, such a person is continually absorbed in thinking about God, and with that comes, like a bolt, pure love, consuming him further in a state of divine intoxication.
Masts are not insane or mad in the ordinary sense. Masts are desperately in love with God, or consumed by their love for God.
Masts do not suffer from what may be called a disease. They are in a state of mental disorder because their minds are overcome by such intense spiritual energies that are far too much for them - forcing them to lose contact with the world, shed normal human habits and customs and civilised society, and live in a state of spiritual splendour but physical squalor.
They are overcome by an agonising love for God, and are drowned in their ecstasy. Only the divine love embodied in a Perfect Master can reach them. (Lord Meher Vol-6, p-2035)
There are those who have become masts whose minds have become unbalanced through unceasing dwelling upon thoughts of God, so that they neglect all normal human requirements. There are those whose minds have become unbalanced by sudden contact with a highly advanced spiritual being. There are those who have sought spiritual experience and have met a crisis from which they do not recover.
The average person is not familiar with masts or their spiritual condition of God-intoxication.
The following description (given in August 1936) by Meher Baba elucidates what constitutes the mind of a mast.
All masts are intoxicated with God; they are intoxicated by divine love. When a normal person is intoxicated by alcohol or drugs he enjoys this sensation so long as the intoxicant is in sufficient concentration in his physical tissues: a drunkard feels happy, cares not for anyone or anything, and has one dominant sensation of drunkenness, in which the past, present or future has practically no meaning. But as soon as the ordinary intoxication passes away, the drunkard suffers the reverse – the hangover. Stimulated physical intoxication is inescapably temporary, because it is limited by the very stimulant itself, the conditions of the environment, the cost of the stimulant and the resilience of one’s condition.
The principal sensation of a mast is this permanent enjoyment of divine intoxication. The creation is full of bliss and the mast enjoys this bliss and thereby becomes intoxicated to an almost unlimited extent, virtually consuming him and absorbing him and thereby making the world around him vanish. Absorbed in God, such a person is continually absorbed in thinking about God, and with that comes like a bolt of pure love consuming him further in a state of divine intoxication. (Lord Meher, 1st., ed. Vol. 6, p. 2301)
Difference between Mad & Mast
To differentiate between the ordinary mad and advanced masts on the planes cannot be determined by the intellectual mind, because outwardly both look similar. But internally, there is a world of difference between their states. Baidul now believed he had that power and, astonishingly enough, was enabled by Baba to recognize a genuine mast at first glance. He, of course, had no idea about their stage of spiritual advancement, but he could distinguish whether a person was a mast or simply a deranged madman
Baba once gave this formula:
No ordinary man can tell whether one man is a mast and another man is mad without the divine authority of a Perfect Master. However, the unmistakeable quality that masts possess is their ability to make one happy in their company. Whereas in the company of a mad person one feels depression and sadness. (Lord Meher-Vol-7-p-2435)