AVATAR MEHER BABA PEARLS - VI · 2012. 7. 5. · AVATAR MEHER BABA PEARLS - VI November 2011 3 FULL...

AVATAR MEHER BABA PEARLS - VI

Big hearts always give, and give in; small hearts take, and take in.

15 November 2011

AVATAR MEHER BABA PEARLS - VI November

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A POEM COMPOSED BY BABA UNDER THE PEN

NAME: HUMA

Love burns the lover. Devotion burns the Beloved.

Love seeks happiness for the Beloved.

Devotion seeks Blessings for the Beloved.

Love seeks to shoulder the burden of the Beloved

Devotion throws the burden of the Beloved

Love gives. Devotion asks.

Love is silent and sublime, devoid of outward expression

Devotion expresses outwardly

Love does not require the presence of the Beloved

Devotion demands the presence of the Beloved to express love.


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FULL FAITH

Your repeated cries to every Perfect Master convinced us that you have no

faith in any of us. You were simply calling on one after the other in the

hope that something would work. Had you called on only one with full

faith, he would have helped you. I was ready to help you but your faith in

Me was lacking.

Had your faith in Me been fully in Me, you would have called Me alone.

Remember, that by holding firmly to the feet of only one Master, your aim

is achieved. But by leaving one Master for another you will be left in the

lurch.

To obey Me is the best religious act you can perform and by doing so you

will free yourself from all the bondages of the customs and rites of

religion.

Your attitude should serve as an example of forbearance and

patience to the world. Tolerate everything, face any obstacle

and learn to swallow anger. Remain calm, put up with

hardship and be tolerant. Forgive and forget.


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PRAYER

If it is done with a clear mind and with all sincerity, one‟s prayer reaches

God straight. God wants honesty and an open heart and not an outward

show of meaningless chatter.

Heartfelt remembrance of God, even by the worst sinner or most

worthless or lowest person, immediately reaches God‟s ears. I am deaf to

the sound of the priests‟ chanting. I can‟t hear it, because it does not

touch Me and it has no effect on Me. Any type of loud, insincere prayer

from any quarter leaves God unmoved. Because it is only noise and

carries no heart.

If anyone prays to God, to Me, purely and honestly, I as God immediately

hear it and a connection is established. All prayers and sounds are a mere

show if they do not originate from the heart and however loud or long are

quite meaningless. Prayers, worship or entreaties to God can never be

heard.

Compared to babbling for hours no end, a sincere prayer of two minutes

has more effect as it immediately reaches God‟s ears.

God always listens only to the voice of the heart.


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THE ANCIENT ONE - AVATAR

Believe that I am the Ancient One – Avatar. Do not doubt that for a

moment. There is no possibility of My being anyone else. I am not this

body that you see. It is only a coat that I put on when I visit you. I am not

limited by this form. I use it to like a garment to make Myself visible to

you. I communicate with you with words best fitted to your

understanding. If I used the language of My own consciousness, you will

not know what I am talking about.

Do not try to understand Me. My depth is unfathomable. Just love Me. I

eternally enjoy the Christ sate of consciousness. I do My work

ceaselessly. Do not try to understand the method of My working. Do not

worry or question. Just obey. I know what has to be done. I know how it

is to be done. It is for you to do what I say. Do not be concerned with

anything else.

I am the root of everyone and everything. I can never die. Love Me and

obey Me and you will Find Me.

Think of Me and remain cheerful in all your trials. I am with you and

helping you.

You will be pleasing Me by actually living My message instead of forming

institutions and centers in My name. If you want to carry My message in

your heart and live that message, you will be forming a Meher Baba

Centre in your heart and that will please Me.

To know God is to become God. So, how can you know a Perfect Master

unless you become one? I may be anything. I am what you take Me to

be. If you think I am the Avatar, I am the Avatar. If you think I am an

ordinary man, I am an ordinary man. I am that which I am. By being

everything, what you think to be, that I am.


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WHO AM I

Attributes are given by humans who love Me and want to glorify Me. But

who am I? I am Infinite and Eternal Existence. All the attributes

showered on Me stem from My being Infinite Eternal Existence - Infinite

Existence, Infinite Existence… That means I am Infinite Existence and

there is no nook or cranny where I am not. So people give Me the

attribute of being Omnipresent.

Now, My being Omnipresent means that there is not a place where I am

not. If I am everywhere, then nothing is hidden from Me and I must know

everything. So they give Me the attribute of Omniscience, all knowing.

And when I become Omniscient, then I must know how to create. So I

become the Creator. I must know how to preserve and so I become the

Preserver. I should know how to dissolve and so I become the Dissolver.

So, the Holy Trinity is attributed to Me. If I am the Omnipresent,

Omniscient and Creator, Preserver and Dissolver, then it is only natural

for Me to be All Bliss.

My experience is that there is nothing to know. Anyone wanting to know

anything is a poor attempt to become it. But if I am anything and

everything there is nothing for Me to know because I am that. I do not

have to know it because, I am already it. So, My experience of all knowing

is that there is nothing to know. I am everything. I am without

attributes. That is My state. But mankind has showered attributes to Me

to glorify Me, to remember Me.


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SAINTS To say whether a saint is real or an imitation is My right and not yours. I

have been saying all the time, age after age, that when I, the Ancient One,

assumes the human form, there are many false prophets who claim

themselves as the Avatar.

As far as you are concerned, you should neither criticize nor indulge in

back biting. If you speak ill of a real saint, it will be harmful to you. You

will create dreadful sanskaric bindings. You should avoid scolding even

the so-called mahatmas who call themselves saints because it is not

possible for you to be certain whether they are real or not.

If you are convinced that Baba is the Avatar, God incarnate, the question

of confusion does not arise at all. In this case just hold fast to my daaman

and close all doors for confusion and conflict to enter your minds. If you

are not convinced, leave Me. Seek someone else. But if you try to stick to

Me with a wavering mind without being convinced of My divinity, you will

be just like a nut caught in the crusher.

As for Myself I say: “I am the Highest of the High”.

When God Himself has descended on earth and you have the fortune to

come in personal contact with Him, why run after His children, the masts

and saints.

When I tell you these things and ask you not to visit other saints, perhaps

some of you may think: “Is Baba feeling jealous?” But I being one without

a second have no rival to match Me. I am matchless. I being the Only

Reality, the question of rivalry does not arise at all. If at all I am to be

jealous, I will have to jealous of My own Self.


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I also want that you do not criticize or scandalize any one. If you happen

to meet saints, real or imitation by chance, you may pay respects to them

but do not run after them. If you have full faith in Me, stick to Me.

Otherwise leave Me altogether. Do not make any compromises.


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HOLD FAST TO MY DAAMAN

My job is to awaken the feeling of Godliness in people. I am no new

Prophet but just an Awakener to the old truths humanity is forgetting.

Those who believe in Me, yet feel like questioning My words and actions,

are weak in their connections and beliefs in Me. If you maintain a tight

and lasting grip on My daaman, you will remain with Me in the highest of

levels or the lowest. Whatever I am, whatever I may be, so long as you

keep your grip tight, it matters little whether you are a saint or sinner.

To stick to Me means to keep Me pleased at the cost of your own comforts

and pleasures. It means to remain resigned to My will, whether you keep

good health or bad, whether you make money or lose it and whether you

gain name or become the laughing stock of others.

Live not in ignorance. Do not waste your precious life span in

differentiating and judging your fellow men but long for the love of God.

Even in the midst of worldly activities, live only to find and realize your

true identity with your Beloved God. Be pure and simple and love all

because all are one. Live a sincere life and be natural and honest with

yourself. Spare no pains to help others. Seek no other reward than this

gift, sincerely and intensely and I promise you in the name of My divine

Honesty that I will give you much more than what you yearn for.

You are bothered about the idea of Avatar. There is no need to be for we

are all Avatars. What keeps us away from being Avatars are our ego veils

covering our true selves. I know that I am the Avatar in every sense of the

word and that each of you is an Avatar in one sense or other.

The Avatar is always one and the same – made to repeat His

manifestation from time to time, in different cycles, adopting different

names and different human forms.


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SLEEP What happens daily? From our waking state we go to sleep. Before

entering sound sleep we pass through the dream state. Before waking, we

pass through the same thing – from deep sleep to dream state and from

dream state to waking state. When you sleep soundly you forget

everything; nothing exists for you. That is the original state. We pass

through this state daily and wake up; after passing through the dream

state in yet another dream state – this gross world.

In our original sound sleep, there is unity but we become conscious of

duality when we wake up. We must wake up consciously in the Original

State and then alone will we experience that we are One – that is the state

of Eternal Bliss. This state comes after mano nash; the annihilation of the

mind. To gain this experience one must become the very dust under the

Master‟s feet.

By obeying Me implicitly you become dust under My feet.


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BABA‟S ESSENCE

God is Infinite honesty and if we love Him honestly we can know Him and

become one with Him.

Live a sincere life, be natural and be honest with yourself.

The human body should not be regarded as separate from the soul for it is

to be known from within. The body is not to be denied but accepted and

respected.

Each human being, at the time of birth, gets a body in accordance with

the sanskaras or impressions from previous lives. The body is nothing but

the consolidation mould of these impressions.

Through unfathomable ways, I lead you to accept My rhythm.

Anger is the fume of an irritated mind and is caused by the thwarting of

desires.

Greed is a state of restlessness of the heart and it consists mainly of

craving for power and possession.

Wanting is the source of perpetual restlessness.

Rejection of desires by controlling action avoids the possibilities of

sowing seeds of future desires. Rejection of desires is a preparation for

desirelessness or the start of non wanting, which alone can bring about

true freedom.

Whatever miraculous experiences that are experienced by My lovers

who recognize Me as the Highest of the High or by those who love Me

unknowingly through other channels, are but outcome of their own firm

faith in Me.


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There are bound to be differences, but one or the other must give in. I do

not mind crisis. I do not mind chaos but I do mind disharmony. There

must be harmony, love and peace; real not forced.

I am ever prepared to give you the gift, but you must also prepare yourself to receive it.

Love is a gift from God to man.

Obedience is a gift from Master to man.

Surrender is a gift from man to Master.

The effect of darshan is dependent upon the receptivity of the aspirant

whose reaction is determined by his own sanskaras or impressions and

past connections.

Repeat these words just before you go to sleep:

I am part of the Infinite and the Infinite God is within me.

There is one Supreme Soul in all and I long to become one with it.

What has value and importance is to live in the Active Present.

The only solution to our problems will be to stop hating and to love, to

stop wanting and to give and to stop domination and to serve.

If instead of erecting churches, fire temples, mandirs and mosques,

people were to establish the house of God in their hearts for their Beloved

God, My work will have been done.

If instead of performing ceremonies and rituals mechanically as per old

customs, people were to serve their fellow beings, with the selflessness of

love, taking God to be equally in one and all and by so serving others they

are serving God, My work will have been fulfilled.


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No amount of prayer or meditation or artis you can sing will please God.

He is deaf to them. But when you help others or serve others at the cost of

your own happiness, immediately God knows and hears and is pleased.

Divine love is the real love but you cannot give that. So thinking of Me

continuously is the next best. If you naturally just say My name while you

are working or quite often as you can spontaneously, that is good.

Perhaps you cannot do that either. So do this: repeat Baba‟s name

almost every day for not less than half hour and not more than one hour.

There is no love in that, no value at all in repetition, but in this case it will

bring love and it will establish the link with Me, because I am asking you

to do it.

But if you do not even want to do that also, it does not matter. Do what

you want to do, but try to remember that I am in everyone, in every man,

woman and child. Be happy, but serve Me in others as much as you can.

Some people remember God, and repeat His name with love

while others do so with hate. But they are both repeating

God’s name and so they are forgiven.

Be absolutely unmindful of the anti slogans. It is I Myself who is shouting

these slogans through them. It is I who does everything because there is

nothing besides Me. As I am in all, I am in them too. Those who cheer

Me and those who jeer Me are both equally ignorant. No one is at fault

and none of you know Me as I am. They too are repeating My name when

they shout anti slogans. It suffices when one remembers Me, whether it

be through devotion or derision.

If you not only desire but pine for union with me for 12 years

without a moments rest, you will attain God Realization.


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What a tragedy it is with every one of us when we study the whole

universe around us but do not study ourselves.

To develop love, you have to do it practically, that is, you have to

experience it in everyday life. You must lessen your desires and make

others happy by thinking less of your own happiness. It is all very

practical and very simple but people always make it complicated.

Real happiness never changes or ceases. It is permanent, everlasting and

it lies there within you. It is sleeping (latent) and must be opened

(unlocked). Once it is opened, one is always happy.

The meaning of faith is not to be shaken by anything. Faith is the means

whereby anything can be courageously accepted.

Remember that those whom I love suffer somehow. It is better to be

honest and suffer than to be dishonest and enjoy.

Faith never argues.

You must be able to face disappointment, criticism and negative forces

with perfect calm and inner poise. You must submit yourself at all times

to the will of God.

Trials and hardships are stepping stones to spirituality.

After the Avatar‟s manifestation, humanity will receive the light in

different degrees, proportionate to each one‟s receptivity. Those who

keep themselves shut up in the house of their desires will receive the least

light. Those who refuse to open their hearts to God will receive less.

Those of pure desires and open heart will experience the full brilliance of

the Avatar‟s coming.


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Keep happy in your faith and love to the very end. I will never fail you

and never leave you.

I have come to give you the experience that once given is never lost and

that cannot be anything but the experience of the Highest of the High.

There is no need to isolate oneself in an ashram or in the manner of

yogis. In the midst of daily life, love for God can best be cultivated.

The goal of life is to become One with God. To do this, you have not to

renounce the world but to renounce low desires, dishonesty and

hypocrisy. Then, in the midst of all activities, you will be loving God as He

should be loved.

If you take Me as God, God‟s word must be your everything. You must

follow My words with all your heart. If not, it is just an everyday topic.

What does holding on to My daman mean? It means to do exactly what I

say and obey Me implicitly. I am God. I am Truth.

Let the mosquito net of meditation on Me save you from being bitten by

your thoughts. To bring my image before your mind‟s eye, think of Me in

My various physical activities. No sooner you get this scene, let it not

escape and concentrate on it with all your affection. Thus your meditation

on My various activities will lead you to a concentration of My form, and

you will then sit for hours concentrating on it.

If thoughts interrupt let them, but do not pay heed. These thoughts will

come as long as the terrible mind is there. Meditate on Me so that the

thoughts automatically stop pestering your mind.

I am with you all the time but you are not present. You are running after

you own desires and I cannot find you. When I do not find you, I sleep.

When I am asleep it is in your hands to wake Me up. I am asleep in your


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heart every moment of your life. Tempt Me, remember Me, shout at Me,

ask for My help and the time will come when I am awakened. Once I am

awakened, I shall keep you awake forever.

Have your centers where you can gather as often as you wish and a place

or address where others who wish to find out about Me, may come or

write. But in the gathering let there be no difference between one and

another and let it be remembered always at these meetings it is Baba

Himself who presides. In this way no one will begin to dictate and

dissensions and rifts will be avoided and My message will be promoted.

Corresponding to the 7 planes are the 7 parts of the physical body:

1st Plane The navel

2nd Plane Left part of the chest

3rd Plane Right part of the chest

4th Plane Lower part of the throat

5th Plane Centre of the throat

6th Plane 3rd Eye, between the two eyes

7th Plane The top or the centre of the head


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When the pilgrim arrives at the:

1st Plane He expresses his first minor annihilation of the ego

2nd Plane Annihilation of the false

3rd Plane Annihilation of the apparent

4th Plane Annihilation leading to freedom

5th Plane Annihilation leading to desires

6th Plane Annihilation of self in the Beloved

7th Plane Final Annihilation of self in God

God exists or does not exist. If He exists, the search for Him is fruitful;

even if He does not exist, there is nothing to lose by seeking Him.

It is better to study God than to be ignorant of Him. It is better to feel

God than study Him. It is better to experience God than to feel for

Him. It is better to become God than to experience Him.

THE ESSECNCE

Study God, Feel God, Experience God, and by His Grace –

Become God.


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DISCIPLESHIP

When the disciple meets his Master, all he had to do is to love him; for by

loving the Master out of the fullness of his heart, the disciple‟s union with

him is assured. He does not worry about the quality of his love. He loves

in spite of weaknesses and does not wait till he can purify his heart. The

Master is the beginning of self-purification. When the disciple has

wholehearted devotion to the Master, he opens himself for the reception

of the divine love which the Master pours upon him. His weaknesses are

consumed in this divine love. But if the disciple is to be free from

weaknesses and attain purity, he has to dedicate his life to the Master

without reservation. He must offer his weaknesses as well as his strength,

his virtues as well as his vices, his merits as well as his sins. His self-

surrender must be so complete as to allow no room for a shadow of secret

self-desire.

Complete self-surrender and unquestioning love become possible when

the disciple has faith in the Master. Once God is realized, there is no

question of faith, but until realization the faith that the disciple places in

the Master is his guide. It is not for nothing that all religions are referred

to as ‘Faiths’.

The Master is supremely impersonal. His only concern is to remove the

veils between the consciousness of the disciple and his Higher Self. So

there is never any real conflict.

At the end of his search, the disciple discovers the Master to be none other

than his Higher Self. In his impersonality the Master desires that the

disciple should reconstitute himself in the light of the Higher Self. This is

the meaning of discipleship.


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DESIRELESSNESS

Rejection of desires is a preparation for desirelessness or the state of non-

wanting, which alone brings freedom. Wanting is binding, whether

fulfilled or not. When it is fulfilled, it leads to further wanting, and this

perpetuates the bondage of the spirit; when unfulfilled, it leads to

disappointment and suffering which through their sanskaras (imprints)

fetter the spirit. There is no end to wanting, because the external and

internal stimuli of the mind are constantly alluring it either into wanting

or into disliking (which is another form of wanting). The external stimuli

are the sensations of sight, hearing, smell, taste and touch. The external

stimuli arise in the mind from memories of the present life and the

totality of sanskaras gathered by consciousness during the evolutionary

period of human lives. When the mind is trained to remain unmoved and

balanced in the presence of all external and internal stimuli, it arrives at a

state of non-wanting; and by not wanting anything (except the Absolute

Reality which is beyond the opposites of stimuli) it is possible to unwind

the sanskaras of wanting.

Wanting &Non-Wanting

Wanting is a state of disturbed equilibrium of mind; and non-wanting, a

state of poise. The poise of non-wanting can be maintained only by a

disentanglement from all stimuli, whether pleasant or painful, agreeable

or disagreeable. To remain unmoved by the joys and sorrows of this

world, the mind must be completely detached from external and internal

stimuli. Though the mind is constantly fortifying itself through its own

constructive activity, there is always the chance of these out-posts of

defense being washed away by a sudden wave in the ocean of natural

mental environment. When this happens, you may for the time feel lost,


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but the attitude of non-attachment keeps you safe. This attitude consists

in the application of the principle of denial. Watchful effort is needed to

maintain detachment from the opposites of experience. It is not possible

to deny only the disagreeable and remain inwardly attached to those that

are agreeable, if the mind is to remain unmoved. The equipoise consists

in meeting both alternatives with detachment.


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MEDITATION Meditation may be described as the path that the individual makes for

himself while trying to get beyond the limitations of the mind. The man

who finds himself drawn into deep meditation is grappling with spiritual

problems.

Meditation has been misunderstood as a process of forcing the mind upon

a selected idea or object. Most people naturally have an aversion to

meditation because they experience difficulty in attempts to coerce the

mind in a particular direction, or to pin it down to one particular thing.

Any purely mechanical use of the mind is bound to be spiritually

unsuccessful.

The first principle for aspirants to remember is that the mind can be

controlled and directed in mediation only according to the laws inherent

in the make-up of the mind itself and not by means of the application of

force.

To attain success in meditation, the mind must not only be interested in

the divine subjects but must understand and appreciate them. Such

intelligent mediation is a natural process of the mind; and since it avoids

the rigidity and regularity of mechanical meditation, it becomes not only

spontaneous and inspiring, but easy and successful.

Meditation & Concentration

Meditation should be distinguished from concentration. It is the first

stage of a process which develops into concentration. In concentration,

the mind seeks to unite with its object by the process of fixing itself upon

it; whereas meditation consists in thinking about a particular object to the

exclusion of other things. In concentration, there is practically no

movement of the mind; in meditation, the mind moves from one relevant


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idea without amplifying it or connecting it with other ideas. In

meditation, the mind assimilates the object by dwelling upon its attributes

or implications. In concentration as in meditation there is the

intermingling of love and longing for the divine object.

Persons who do not have the capacity of intense concentration have to

begin with meditation, whereas those who have the capacity for

concentration find meditation unnecessary. The latter may immediately

concentrate on the form of a God-Man or Sadguru or some such formula

as „I am neither the gross body, nor the subtle body, nor the mental body.

I am Atman‟.

Choice of place, Hour & Posture

The choice of place involves consideration of its occult associations.

Special importance is attached to meditation in holy places where the

Masters have lived or meditated.

The posture, place and hour of meditation have an importance that varies

according to the individual. The Master therefore, may give different

instructions to disciples. However, where meditation has become

habitual through practice, adherence to a fixed place, posture or time can

be dispensed with, and the aspirant can meditate under any conditions.

Even when walking he may be absorbed in meditation.

Humour & Cheerfulness

Meditation should not be resorted to as if it were a form of medicine. One

has to be serious, but this does not mean that the aspirant must look grave

or melancholic; humor and cheerfulness not only do not interfere with the

progress of meditation but contribute to it. Meditation should not be


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turned into a distasteful or tiresome thing; the aspirant should freely

allow himself the joy attendant upon successful meditation without

getting addicted to it. All thoughts of depression fear or worry should be

eliminated.

In ordinary thinking, the flow of trains of thought is common; but when

the mind sets itself to meditation, there is usually a tendency toward

irrelevant thoughts. This is a habit of the mind, and the aspirant should

not be disturbed by the appearance of contrary thoughts which had

hitherto not made their appearance. Meditation includes bringing the

subconscious content of the mind to the forefront of consciousness. The

aspirant must be prepared for disturbing thoughts and should exercise

patience with the confidence that these disturbances will be overcome.

The last but not least important condition of attaining success in

meditation is to adopt the right technique in respect to disturbing

thoughts. It is useless to waste psychic energy by directing effort to

repress them. Such an attempt lead to further attention to the disturbing

thoughts which feed upon the attention given to them and get

strengthened. It is better to ignore them and return to the object of

mediation without attaching undue importance to disturbing factors. By

recognizing the irrelevance of disturbing thoughts, it becomes possible to

let them die through neglect, keeping the mind on the object of

meditation.


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GOOD AND EVIL

The human mind not only passes through experiences but is constantly

evaluating them. These experiences are the opposites created by

imagination when meeting life with a particular point of view. An

individual‟s conception of what is acceptable and what is not changes

according to the nature of the desires that happen to be dominant at any

particular moment. But so long as there is desire, he is impelled to

appraise his experiences in relation to it. He divides experiences into two

parts one that contributes toward the fulfillment of the desire, the other

that prevents its fulfillment. Instead of meeting life without expectation,

entanglement or shirking, the mind is divided into opposites.

Of these opposites the division between good and bad is spiritually most

significant. It is based upon desire to be free from the limitation of all

desires. Those experiences and actions that emancipate the mind from

limiting desires are good. But since good experiences and actions exist in

relation to any desire, they bind equally with bad experiences and actions.

All binding disappears only when desires disappear, and freedom comes

when good and bad are reconciled and leave no room for choice.

Good & Bad Tendencies

When consciousness is fully developed, there is still a preponderance of

bad elements since, at the sub-human stages of evolution, consciousness

has been chiefly operating under the limitations of lust, greed and anger.

The experiences and actions created and sustained by such ego-centered

tendencies have left their imprint on the developing mind which has

stored them in a somewhat similar manner to that in which the cinematic

film records movement. If all the accumulated animal sanskaras

had been bad and none good, the appearance of good

tendencies in human consciousness would have been


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impossible, but animals do sometimes develop the qualities of

self-sacrifice, love and patience.

PERFECTION

Perfection should be considered under two aspects. There is spiritual

perfection which consists in the inner realization of a transcendent state

of consciousness beyond duality, and perfection as expressed in the

sphere of duality. All related existence that is a part of the manifold world

of manifestation is in degrees. And when we are concerned with

perfection as seen in this manifested world, we find that, like other things

subject to duality, it also is in degrees. Bad and good, weakness and

strength, vice and virtue are the opposites in duality. But all these aspects

are expressions of the one reality in different degrees.

Maximum & Minimum

Thus evil, is good in its lowest degree; weakness is strength in its lowest

degree; and virtue at its lowest level. Evil is minimum of good, weakness

the minimum of strength, and vice the minimum of virtue. All aspects of

duality have a minimum and a maximum and all the other intervening

degrees; and perfection is no exception. The whole range of humanity is

included in the two extremes of perfection and imperfection; and both

perfection and imperfection are essentially matters of comparison,

contrast, and relative existence. So, perfection in the sphere of

duality is relative perfection only.

Perfection is the full development of all aspects of personality. Perfection

in one respect only is not perfection, only incapacity to adjust oneself to


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the vicissitudes of life. A person who possesses it cannot maintain

equilibrium of mind. If he is in an environment that gives scope for the

faculty he has developed, he is happy and enjoys a sense of harmony with

the world; but in a hostile environment, in which his faculty does not fit,

he has a sense of failure.

What is the Perfect Man?

This means that perfection transcends the opposites by being above and

beyond them; if you try to grasp the nature of perfection by means of a set

standard (implying an opposite), you will fail to understand its

significance. Thus, the perfect man is not bound by any rule. He

is beyond good and bad, but his law for those who are good

gives good reward; for those who are bad, the return is in their

own coin.


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THE ROAD TO HAPPINESS

Selfishness & Suffering

Selfishness inevitably leads to dissatisfaction and disappointment because

desires are endless. The problem of happiness is therefore, the problem

of surrendering desires. Desires, however, cannot be overcome by

repressing them. They can be annihilated only through knowledge. If you

entre deeply into the realm of thought and think seriously for a few

minutes, you will realize the emptiness of desires. Think of what you have

enjoyed for years and what you have suffered. Does it not all amount to

nothing? Are not all your sufferings throughout life also nothing? All was

illusion. It is your right to be happy, yet you created your own

unhappiness by wanting things. Wanting is the source of perpetual

restlessness. If you did not get the thing you wanted, you were

disappointed. And if you did get it, you wanted more and more of it and

remained unhappy. Say; “I do not want anything” and be happy. The

continuous realization of the futility of wants will eventually lead you to

knowledge, which will give you freedom from wants and lead you towards

abiding happiness.

Wants & Needs

Wants should be distinguished from needs. Pride and anger, greed and

lust are different from need. You may think, “I need all that I want”. But

this is a mistake. If you are thirsty in a desert, what you need is water, not

tea. As long as man has a body, there will be needs, and it is necessary to

meet them. But wants are a product of imagination. They must be


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scrupulously killed, if there is to be happiness. But as the very being of

selfishness consists of desires, renunciation of wants becomes a process of

death. Dying in the ordinary sense means parting with the physical body,

but dying in the spiritual sense means renunciation of sense-desires. The

priests prepare men for false death by picture of hell and heaven; but

death is an illusion, since life is an unbroken continuity. The true death

consists of the cessation of desires and comes by gradual

stages.


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THE PROBLEM OF SEX

Sex is decidedly one of the most important problems with which the

human mind is confronted as long as it remains within the domain of

duality. As with everything in human life, sex comes to be considered

through the opposites, which are the creations of the limited mind. As

with the alternatives of joy or pain, good or bad, solitude or company,

attraction or repulsion, so indulgence and repression are the alternatives

in sex from which there is no escape. Life sways between the alternatives.

He who adopts repression is dissatisfied and thinks of indulgence, while

he who indulges longs for the freedom of repression. The mind remains

dissatisfied in both the alternatives, and thus there arises one of the most

vital and complicated problems of human life.

Movement between Opposites

To solve the problem the mind must understand that the alternatives are

equally the creation of imagination under the influence of craving.

Craving is present in the repression of sex as well in its gratification; both

presuppose the vitiation of consciousness by operation of lust or the

desire for sensations. Since it does not go beyond these opposites, the

movement is always from one opposite to the other and consequently

from one disappointment to another. There is diminution of being and

lack of happiness whether the craving is gratified or not. The restless

mind finds illusory happiness in the gratification of desires and then

realizing the illusion, seeks freedom through repression.

In spite of alternate and repeated disappointments the mind does not

renounce the cause of unhappiness, which is craving itself. Thus it moves

as within a cage. The gateway to the spiritual path of internal

renunciation of craving remains closed, for internal renunciation of


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craving is as different from mechanical repression as it is from

indulgence.

The need for indulgence or repression arises when the nature of the

craving is not understood. When a man becomes awake to the inevitable

bondage entailed by craving, he begins to disburden his mind of craving

through understanding.

Life of Celibacy & Marriage

It should, however, be borne in mind that the life of freedom is nearer to

restraint than to indulgence, though essentially different from both.

Hence, for the aspirant, the life of celibacy is preferable to married life, if

restrain comes easily without an undue sense of self-repression. But such

restrain is difficult and sometimes impossible, so that married life is

usually more helpful than a life of celibacy. For ordinary persons married

life is undoubtedly advisable unless they have a special aptitude for

celibacy.

Just as the life of celibacy calls for the development of many virtues,

married life nourishes the growth of spiritual qualities of the utmost

importance. The value of celibacy lies in restraint and the sense of

detachment that it gives, but so long as the mind is not free from craving

there is no freedom. In the same way, the value of marriage lies in mutual

adjustment and the sense of unity with the other. But true union, or the

dissolution of duality, is possible only through Divine Love, which can

never be felt so long as there is shadow of craving. Only by treading the

path of inner renunciation of craving is it possible to attain true freedom

and unity.

For the celibate as for the married, the path of inner life is the same.

When the aspirant is drawn by the truth, he longs for nothing else: and as

the Truth increasingly comes within his understanding, he disburdens


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himself of craving; whether in celibacy or in marriage, he is no longer

swayed by deceptive promises, and he practices internal renunciation of

craving until freed from the deceptive opposites. The path is open to all,

whether in celibacy or in marriage and whether a man begins from

celibacy or from marriage depends upon his sanskaras (imprints) and

karmic ties. He accepts the conditions that his past life has determined

for him and utilizes them toward spiritual advancement in the light of the

ideal he has come to perceive.

Sex Apart from Marriage

A choice has to be made between celibacy or married life, and there must

be no attempt at compromise. Sex-gratification apart from marriage

lands both men and women in spiritual chaos. It veils the higher values,

perpetuates entanglements and creates insuperable difficulties in the

spiritual path of internal renunciation of craving. Sex in marriage is

entirely different from sex outside marriage. In marriage,

sanskaras are much lighter and capable of removal more easily.

When sex-companionship is accompanied by a sense of

personal responsibility, love, and spiritual aspirations, the

conditions exist for the sublimation of sex.


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COMPLETE DETACHMENT

The kind of detachment that lasts comes from the understanding of

suffering and its cause. It is based upon the knowledge that the things in

this world are passing and that to cling to them is bound to be a source of

pain. Man seeks pleasure and tries to avoid pain, but as long as there is

attachment to worldly objects, he must invite the suffering of not

possessing them. Lasting detachment with freedom from desires, and

attachments, is called Purna Vairagya, or complete dispassion. It is one of

the essential conditions of true happiness; for he who has complete

detachment no longer creates for himself the suffering that comes from

desires.

Desirelessness

Desirelessness causes a man to be unmoved by pleasure and sorrow; he is

not upset by opposites. The same is true of praise and blame. The only

way of not being distressed by blame is to be detached from praise also.

The equanimity that remains unaffected by opposites is possible only

through complete detachment. This is an essential condition of

happiness. He who has complete detachment is no longer at the mercy of

the opposites of experience; he is free from the thralldom of desires and

ceases to create his own suffering.

Mental Suffering

Of all sufferings, mental suffering is most acute. Even yogis who can

endure great physical suffering find it difficult to keep free from mental

suffering rooted in the frustration of desires. Yet the state of complete

desirelessness is latent in everyone, and when through

complete detachment one reaches the state of wanting nothing,

the unfailing inner source of happiness is reached.


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Human Suffering

Most human suffering created by desires is unnecessary because desires

are not necessary. Desirelessness means freedom from self-inflicted

suffering, when imagination does not reach out toward things that do not

matter. This is to be established in peace. When man is contented,

he does not require solutions to problems, because the

problems have disappeared.


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THE THEME OF CREATION AND ITS PURPOSE

All souls (atmas) were, are and will be in the Over-Soul (Paramatma).

Souls (atmas) are all One. All souls are infinite and eternal. They are

formless. All souls are One: there is no difference in souls or in their

being and existence as souls.

There is a difference in the consciousness of souls; there is a difference in

the planes of consciousness of souls; there is a difference in the

experience of souls and thus there is a difference in the state of souls.

If, now, all souls are in the Over-Soul and are all One, then why is there

any difference in the consciousness, in the planes, in the experiences and

in the stages? The cause of this difference is that the souls have different

and diverse impressions (sanskaras).

As soon as the consciousness of the soul associates with the most-first-

human-form the evolution of consciousness is full and complete.

To achieve complete development of consciousness in the

human form, the evolutionary process had to take seven major

leaps, viz.., from stone to metal, from metal to vegetable, from

vegetable to worm, from worm to fish, from fish to bird, from

bird to animal and finally from animal to the human being,

each possessing different characteristics.

The Divine Theme

A soul becomes perfect after passing through evolution, reincarnating and

the process of realization. To gain full consciousness it gets increasing

sanskaras in the process of evolution, till in the human form, it gets full

consciousness as well as all the gross sanskaras.


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In the process of reincarnation, this soul retains its full consciousness and

exchanges (i.e. alternating experiences) the diverse sanskaras in itself;

and in the process of realization, this soul retains its full consciousness,

but its sanskaras become fainter and fainter till they all disappear and

only consciousness remains. While becoming faint, gross sanskaras

become subtle sanskaras, subtle sanskaras become mental sanskaras; and

finally they all disappear.

Up to the human form, the winding process of sanskaras becomes

stronger in the process of evolution. In the human form, in the process of

reincarnation, the winding retains its full strength; but in the process of

realization, the sanskaras gradually unwind themselves, till in the God-

state, they are completely unwound.

God, the Over-Soul, alone is Real. Nothing exists but God. The different

souls are in the Over-Soul and one with it. The processes of evolution,

reincarnation and realization are all necessary in order to enable the soul

to gain self-consciousness. In the process of winding, sanskaras become

instrumental for the evolution of consciousness though they also give

sanskaric binding; and in the process of unwinding, sanskaric

attachments are annihilated, though the consciousness which has been

gained is fully retained.

In the process of the winding of sanskaras, the soul goes through seven

stages of descent (Evolution of Consciousness – from the Stone form to

the Human form) and in the process of unwinding, the soul goes through

seven stages of ascent (Involution of Consciousness – from the first plane

to the seventh plane of God Realization). But the phenomena of descent

as well as ascent are both illusory. The soul is everywhere and indivisibly

infinite; and it does not move or descend or ascend.


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The souls of all men and women, of all nationalities, casts and creeds, are

really one; and their experiences of good and evil, of fighting and helping,

of waging wars and living in peace are all a part of illusion and delusion,

because all these experiences are gained through bodies and minds, which

in themselves are nothing.

Involution of Consciousness

Full consciousness, which is complete as soon as the first human form is

taken, gradually withdraws, plane after plane. This involution of

consciousness (which consciousness is already complete) begins for the

first time when the hard-set gross impressions get thinned out.

Consciousness thus experiences the First Plane. As the impressions get

thinned out still more the consciousness withdraws (involves) more and

experiences the Second Plane, and so forth until the Seventh Plane is

attained.

Withdrawal of consciousness means that at first the consciousness which

was complete was focused on impressions and far from being focused on

Self. Later on, in the process of involution, as the impressions thin out

more and more gradually, with the help of diverse experiences of

opposites, the consciousness also concurrently shifts its focus gradually

towards Self. In the Seventh Plane the consciousness is no longer

impressioned consciousness focusing upon its Self. This means that the

consciousness identifies itself with Self as all impressions have vanished.

Real Birth and Real Death

There is one real birth and one real death. You are born once and you

really die only once.


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What is real birth?

It is the birth of a drop in the Ocean of Reality.

What is meant by the birth of a drop in the Ocean

of Reality?

It is the advent of individuality, born of indivisibility through a glimmer of

the first most-finite consciousness, which transfixed cognizance of

limitation into the Unlimited.

What is meant by real death?

It is the consciousness getting free from all limitations. Freedom from all

limitations is real death. It is really the death of all limitations. It is

liberation. In between the real birth and the real death, there is no such

reality as the so-called births and deaths.

What really happens in the intermediate stage known as births and deaths

is that the limitations of consciousness gradually wear off until the

consciousness is free from all limitations. Ultimately consciousness,

totally free from all limitations, experiences the unlimited Reality

eternally. Real dying is equal to real living.

Therefore I stress: Die for God and you will live as God.

You are first a child. Then you grow old and drop the body, but you never

die and never were born. In the East, Vendatists believe in reincarnation

and in a number of births and deaths until one attains Godhood. The

Muslims believe in one birth only and one death only. The Christians and

the Zoroastrians hold the same belief. All are right. But Jesus,

Buddha, Muhammad, Zoroaster, all meant what I mean by real

birth and real death. I say you are born once and die once.


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All the so-called births and deaths are only sleeps and waking.

The difference between sleep and death is that after you sleep

you awake and find yourself in the same body; but after death

you awake in a different body. You never die. Only the blessed

ones die and become one with God.

The apparent gap between the death and the birth of a human being is

that period in which the gross-conscious soul, in its association with the

fully developed subtle and mental bodies, has experiences of the

predominant counterpart of the opposite impressions gathered by the

recently dissociated Human form. This state of the soul, in the apparent

gap between death and birth, is generally called hell or heaven and this

process of intermittent association and dissociation of consciousness of

the conscious soul in Human-form, now fully conscious, is termed the

„Reincarnation Process‟.

In order to loosen the bindings through the opposite experiences of the

duality of Illusion, i.e. pain and pleasure, good and bad, man and woman,

strong and weak, etc, on his own, man has to remain conscious of

multifarious experiences for eighty-four lakhs of times (reincarnation in

Human form) yet invariably, on account of the all pervading Grace of

God, man becomes subtle and mental conscious and is thus able to cut

short more or less the stalemate of recurring physical births and deaths.

Man is born once with the birth of mind and man dies once

with the annihilation of the mind. Birth of mind involves the

process of evolution, reincarnation and involution. Death of

mind is Realization of the Self.

The Spiritual hierarchy

In each cycle of time, which ranges from 700 to 1400 years, there are

eleven ages of 65 to 125 years each. From the beginning to the end of each


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cycle, there are altogether 55 Perfect Masters and that means each age has

only five 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 Perfect Ones (Majzoobs-e-Kamil) in each

cycle. These Majzoobs, who experience the state of fana-fillah (I am God),

are „sleeping‟ or „inactive‟ partners in the conduct of the divine sport (lila)

of Creation.

There are 7000 members in the functioning Spiritual Hierarchy for a

particular age in and between the seven spiritual planes as follows:

In the 1st Plane & in between the 1-2, 2-3, 3-4, 4-5, 5-6, 6-7 Planes 5600

In the 2nd Plane 666

In the 3rd Plane 558

In the 4th Plane 56

In the 5th Plane 56

In the 6th Plane 56

In the 7th Plane (Majzoobs in the body) 3

Perfect Masters (Sadgurus) 5

TOTAL 7000

The Avatar, in the eleventh age of each cycle brings the number to: 7001

There are always, at all times and in all ages, 56 God-Realized souls or

Shiv-Atmas in Human form on earth: and out of these 56 only eight have

public recognition and function as active members of the 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 48 God –Realized


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ones are amongst the functioning Spiritual Hierarchy of 7000 members.

They remain aloof and people are not cognizant of their divinity, though

all 48 have the same experience and enjoy the same divine state of „I am

God‟ as the other eight. These 48 are, as it were, on the waiting list ready

to help in any spiritual contingency cropping up through one or more of

the functioning members dropping the body.

Out of the eight God-Realized souls who are at the head of the functioning

Spiritual Hierarchy of 7000 members, 5 are Perfect Masters who, besides

having a wide public recognition, have a duty to perform in the rendering

of Spiritual service and benefit to the whole of mankind. The remaining 3

are Majzoobs who, in spite of having achieved Godhood and remaining in

the physical body, have no spiritual duty to perform towards mankind.

Yet they are the source of spiritual benefit to all who come into contact

with them.

So it could be said that whereas the 5 Perfect Masters render

spiritual service to humanity as a whole, the few who come into

contact with and serve the 3 Majzoobs draw Spiritual benefit

from them, while the 48 God-Realized ones keep aloof from

recognition and function, until a gap is created in the

functioning hierarchy by one or more of the eight God-Realized

ones dropping the physical body.

The Avatar and the Sadguru

„Sadguru‟ means that man has become God. Therefore, when man has

become God he can no longer be man and if he has to live as man he has

to act, behave or appear like a man by spontaneously putting into action,

that is , demonstrating all the natural tendencies of man.


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Being a Perfect Master, the Sadguru enacts the part (or plays the role, or

lives through the role) so perfectly on all levels and in all planes that,

under all circumstances and in all other respects, he appears to ordinary

human beings as if he were a man amongst men of the gross world. He

also appears as if he were one of the men in the Subtle Planes for those

who are in the Subtle Planes and to those who are in the Mental Planes he

appears as if he were one of them.

The Sadguru is simultaneously on the level of the lowest and of the

highest. On one hand he is established in infinity (Reality) and on the

other hand he is the master of Illusion. Thus the Sadguru has under his

sway the two extremes and reconcilement between the two extremes

could only be established and maintained throughout all intermediary

stages and states by the Sadguru acting on all Planes and on all levels

simultaneously.

In the case of the Avatar, the story is quite different. All the difference is

contained in the fact that Sadguru means man becoming God, while

Avatar means God becoming man. It is very difficult to grasp the entire

meaning of the word „Avatar‟. For mankind it is easy and simple to

declare that the Avatar is God and that it means that God becomes man.

But this is not all that the world „Avatar‟ means or conveys.

It would be more appropriate to say that the Avatar is God and that God

becomes man for all mankind and simultaneously God also becomes a

sparrow for all sparrows in Creation, an ant for all ants in creation, a pig

for all pigs in creation, a particle of dust for all dusts in Creation, a particle

of air for all airs in Creation, etc. for each and everything that is in

Creation.

When the five Sadgurus effect the presentation of the Divinity of God into

Illusion, this Divinity pervades the illusion in effect and presents itself in

innumerable varieties of forms: gross, subtle and mental. Consequently


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in Avataric periods God mingles with mankind as man and with the world

of ants as an ant, etc. But the man of the world cannot perceive this and

hence simply says that God has become man and remains satisfied with

this understanding in his own world of mankind.

Whatever be the understanding of man, the fact remains that the Avatar

becomes and the Sadguru acts.

The Avatar never takes on the karma of individuals but His Godhood

functions universally.

The advent of the Avatar is brought about by the then existing and

functioning five Perfect Masters at the appropriate time of the Avataric

period, individually and conjointly.

The Avatar is always One and the same because God is always

One and the same: the eternal, indivisible, infinite One who

manifests Himself in the form of man as the Avatar, as the

Messiah, as the Prophet, as the Buddha, as the Ancient One, as

the Highest of the High. This eternally One and the same Avatar

is made to repeat His manifestation from time to time, in

different cycles, adopting different names and different

Human-forms in different places, to reveal Truth in different

garbs and different languages, in order to raise humanity from

the pit of ignorance and help free it from the bondage of

delusions.


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What is the Goal?

God cannot be explained. He cannot be argued about, He cannot be

theorized, nor can He be discussed and understood. God can only be

lived.

Nevertheless, all that is said here and explained about God to appease the

intellectual convolutions of the mind of man, still lacks many more words

and further explanations because the TRUTH is that the Reality must be

realized and the divinity of God must be attained and lived.

To understand the Infinite, Eternal Reality is not the goal of the

individualized beings in the Illusion of Creation, because the Reality can

never be understood; it is to be realized by conscious experience.

Therefore, the GOAL is to realize the Reality and attain the ‘I

am god’ state in Human form.

In the eternity of Existence there is no time. There is no past

and no future; only the everlasting present. In eternity nothing

has ever happened and nothing will ever happen. Everything is

happening in the unending Now.

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