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Meher Baba

Meherabad, December 1944

You are today witnessing a solemn occasion of supreme importance. While the world is feverishly occupied with the vanishing things of the moment, there are always those who gain a true perspective of life through the Grace of the Master; and these lucky few are ever willing to make their whole lives an ever-renewed and
ceaseless dedication to the universal and ageless truth of the imperishable and undivided Life Divine.

The spiritual grandeur of those who set aside all thought of the self and make their lives an offering to the divine and imperative Cause of the Master is in itself ineffable. While the beauty of such lives surpasses all description, the Memorial Tower to be created here is something much more than an ornament of crowning glory for those souls themselves. A visible memorial like a Tower can itself become a medium for inspiring the generations to come.

The Memorial Tower of my departed devotees which will be erected on this spot will be a reservoir of inspiration and power for posterity. Their memory is not being perpetuated for their sake; they had absolutely no desire for name or fame. Their memory is being perpetuated because it will be an example for those who are
living, as well as for those who are to come. A life of sacrifice based on love is never lost; it is not only beautiful and fruitful in itself but also in the creative inspiration which it leaves behind.

The foundation of the Tower is being laid on the tomb of My dearest Masaji and on the bedding of one of My beloved disciples, F. H. Dadachanji, whose selfless service to My Cause was wholehearted in its devotion and signal in its attainments. There
are also others, like Buasaheb and Munshi Saheb, who served My Cause with unimpeachable integrity of character before dropping their physical bodies. For each one of them, a separate flower is placed in the foundation of the Tower, and the names of all of them will be inscribed on the Tower of Glory which will be erected on this foundation.

The symbolic representation of these departed souls through flowers dispenses with the separative burial or cremation ceremonials which are prevalent in different societies, and the putting of all these flowers in the same foundation is intended
to emphasize the truth that though the bodies of these devotees were different, they were all parts of One Eternal and indivisible Soul.

The Memorial Tower has completely dispensed with the physical bodies of departed souls, for the physical body is only the illusory shadow of the soul. Those devotees whose names are likely to be inscribed on this Tower after their demise will have
free choice in respect to the disposal of their bodies. Their bodies may be buried or cremated or disposed of on the tower of silence, according to the rites of their respective religions or according to any desire expressed by them during their lifetimes.
They all shall be represented on the Memorial Tower by their names.

The Tower will be in memory of men belonging to different religions and will, in fact, represent the fundamental unity of all the great world religions. All the great world religions have in their own ways revealed the same One Truth which I bring a new,
and this unity of all religions will be clearly emphasized by placing on the Tower the emblems of all the important world religions. The Tower shall thus be a silent proclamation of the unity of all religion.

The unshakable peace of Life in Eternity and the unfading glory of Conscious Divinity shall crown the souls which are represented by this Memorial Tower. They are eternally mine. I bless them all.

(Let’s go to Meherabad pp-122-125 Bhau Kalchuri)

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Meher Baba

In an important sense, all walks of life and all paths ultimately lead but to the one Goal, meaning, God. All rivers enter into the ocean, in spite of the diverse directions in which they flow, and in spite of the many meanderings which characterize their paths.

However, there are certain highroads which take the pilgrim directly to his divine destination. They are important, because they avoid prolonged wanderings in the wilderness of complicated byways in which the pilgrim is often unnecessarily caught up.

The rituals and ceremonies of organized religions can lead the seeker only to the threshold of the true Inner Journey which proceeds along certain highroads. These remain distinct from each other for a very considerable distance, though toward the end, they all get merged in each other.

In the earlier phases, they remain distinct owing to the diversity of sanskaric contexts of individuals and the differences of their temperaments. In any case, it should be
clear from the very beginning that, although the roads may be many, the goal is and always will be only one, meaning, attainment of Union with God.

The quickest of these highroads lies through the God-Man, who is consciously One with the Truth. In the God-Man, God reveals Himself in all His glory, with His infinite power, unfathomable knowledge, inexpressible bliss and eternal existence.

The path through the God-Man is available only to those fortunate ones who approach him in complete surrender and unswerving faith. Complete surrender to the God-Man is, however, possible only to the very advanced aspirants. But when this is not possible, the
other highroads which can eventually win the grace of God are:

1. Love for God and intense longing to see Him and to be united with Him.

2. Being in constant company with saints and lovers of God and rendering them wholehearted service.

3. Avoiding lust, greed, anger, hatred and the temptations of power, fame and faultfinding.

4. Leaving everyone and everything in complete external renunciation, and in solitude, devoting oneself to fasting, prayer and meditation.

5. Carrying on all worldly duties with equal acceptance of success or failure, and with a pure heart and clean mind, and remaining unattached in the midst of intense activity.

6. Selfless service of humanity, without any thought of gain or reward.

Message about the paths to God read out at one public function in Meherastana during the Fiery Free Life

(Lord Meher, 1st USA ed, vol. 11 & 12, pp. 3983-3984, Bhau Kalchuri)

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The lover has to keep the wish of the Beloved. My wish for my lovers is as follows:

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

(God Man, p. 320, C. B. Purdom)

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Excerpt of message by Meher Baba during the 1965 Darshan in Poona, India on 3 May 1965.

This time of your being with Me, I do not intend giving you a lot of words to exercise your minds. I want your minds to sleep so that your hearts may awaken to my Love.

You have had enough of words, I have had enough of words. It is not through words that I give what I have to give. In the silence of your perfect surrender, my love which is always silent can flow to you — to be yours always to keep and to share with those who seek Me.

When the Word of my Love breaks out of its silence and speaks in your hearts, telling you who I really am, you will know that that is the Real Word you have been always longing to hear.

— Meher Baba

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Baba arrived in Surat at five o'clock on the morning of September 18th. From the station, he was paraded in a beautifully decorated automobile to the home of Sohrab Vakil. Baba was welcomed by an enthusiastic crowd. The opposition forces that had collected to shout slogans against him were outnumbered by his devotees. Amidst the crowd, here and there, a few people whispered against Baba, but not one had the nerve to come out openly with their criticism. When Baba arrived at Sohrab Vakil's house, the man was ecstatic. He could not control his emotions, and tears of joy streamed down his cheeks. A large crowd of Zoroastrians had gathered at the Parsi dharmashala and Baba went there to deliver this message to them:

As a born Zoroastrian, I can well imagine your elation to find me amongst so many of you here, who, like myself, also happen to be Zoroastrians by birth; but what makes me feel so very happy today is the love and the devotion of those of you who have succeeded in drawing me all this way to Surat.

In the immediate atmosphere of my country, my community, my this and my that, I may not mind if some of you feel proud or consider the community fortunate because I happen to be born among you. But having realized once and for all the Truth, which is the goal of all life and the end of each and every religion, I have thereby transcended all religions and to me, therefore, every religion is equally an approach for those who have yet to arrive at the same infinite and indivisible Ocean of love and knowledge, peace and bliss that now and again, here and there, continues rippling with selfless service and unsolicited sacrifice through the unflinching faith and sublime devotion of its lovers.

There can be no greater folly than for the wayfarers to quarrel over the pros and cons of this way or that, instead of remaining concentrated upon and concerned with one's own onward march along the path that one happens to be on.

One road may be steep, another full of potholes, the third torn with forging rivers. Similarly, one may walk best, another may be a good runner, the third a fine swimmer; yet, in each case, the things that should really count are the destination and the actual progress that each individual makes. Why should one who can run like a hare come in the way of another who is more likely to succeed only with the speed of a snail?

Selfishness is the root cause of all troubles. It is all the more dangerous because, under the subtle influence of selfishness, the worst evils are apt to assume false colors of chivalry, sacrifice, nobility, service and even love. In spite of sometimes turning into a beast with cruelty, anger and the lust of aggrandizement and subjugation, man can and often does cheat himself into believing that he yet remains a man, a patriot and so on.

Of all the forces that can best overcome all difficulties is the love that knows how to give without necessarily bargaining for a return. There is nothing that love cannot achieve and there is nothing that love cannot sacrifice.

There is nothing which is beyond me and there is nothing without me. Yet, I am and can always be captured with love.

Pure love is matchless in majesty, it has no parallel in power and there is no darkness it cannot dispel. It is the undying flame that has set all life aglow. All the same, it needs to be kindled and rekindled in the abysmal darkness of selfish thoughts, selfish words and selfish deeds in order to burst out in a mighty spirit to serve as a beacon for those who may yet be groping in the darkness of selfishness, be it deep blue or all black.

The light of love is not free from its fire of sacrifices. In fact, like heat and light, love and sacrifice go hand in hand. The true spirit of sacrifice that springs spontaneously does not and cannot reserve itself for particular objects and special occasions.

Just as it can never be too late or too early to learn to love for the sake of love, there can be nothing too small or too big to be sacrificed or sacrificed for. The flow of life, the flow of light, the flow of love is as much in the drop as in the ocean.

The smallest thing is as big as the biggest, and the biggest thing is as small as the smallest. It all depends on the particular yardstick with which one measures a thing.

The spirit of true love and real sacrifice is beyond all ledgers and needs no measures. A constant wish to love and be loving and a non-calculating will to sacrifice in every walk of life, high and low, big and small, between home and office, street and cities, countries and continents are the best anti-selfish measures that man can take in order to be really self-ful and joyful.

May you one day behold the ever-shining Light of Love that never dies and knows no darkness.

My blessings to you, one and all.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 9, pp. 3188 - 3191.

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Beloved Baba gave (this message) for the opening of ‘Mehersthan’:

Tear the curtain of set ceremonies and rituals, and you will find that I am the worshipped, the worship and the worshipper.

Your first query is whether rituals are to be totally avoided.

In answer, I must tell you dear brother, that as the Avatar of the age, Meher Baba wants you to believe that He does not want the true worship of His lovers to be entwined with rites and ceremonies of ‘Yagna’ and ‘hom-havan’ or any other form of ritual.

Baba does not want His lovers to ever offer their prayers to Him padded with any sort of formal practice or set customs. Any ceremony, on which the rust of formal observance from past ages has long since set in, should never be entertained in His house of worship.

Baba has often stressed that He has come again as the Avatar of this age to cut clean through the things which restrict the voice of true worship of God to the point of strangulation.

Beloved Baba further clarifies that when love for God is expressed spontaneously, then it is worshipping Him indeed; and such outbursts of true worship can be seen sometimes in the form of an offering of flowers and garlands, in singing hymns and bhajans and arti, in ecstatic dancing or rolling in dust, etc.

When such expressions are spontaneous and not formal, and are in praise of the Highest of the High, they constitute true worship of God, for this reaches Him and is acceptable to Him.

But when the mind expresses itself in patterns of formal rites and rigid ceremonies, it is nothing more than an empty echo of the habit of countless generations, performed automatically without ‘heart’. Baba says that such worship not only does not reach Him, but holds the worshipper more firmly in the grip of ignorance.


The Ancient One Pg.191 – 193


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

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

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

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

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

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“To try to understand with mind

That which the mind can never understand.

is futile; and

to try to express by sounds of language

and in form of words

The transcendental state of soul,

is even more futile.

All that can be said,

and has been said, and will be said,

by those who live and experience the state,

is that

when the false self is lost,

the Real Self is found;

that the birth of Real can only follow

the death of the false; and that

dying to ourselves-the true death

which ends all dying –is the only way

to perpetual life.

This means that when the mind with its satellites-

desires, carvings, longings-

then the infinite, indestructible, indivisible, eternal

self is manifested.”

-Meher Baba

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