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The Relationship with the Master in Spiritual Life – Om Point

1950s_Baba_in_car

Ultimately the aspirant has to realize that God is the only Reality and that he is really one with God. This implies that he should not be overpowered by the spectacle of the multiform universe. In fact, the whole universe is in the Self and springs into existence from the tiny point in the Self referred to as the Om Point. But the Self as the individualized soul has become habituated to gathering experiences through one medium or another, and therefore it comes to experience the universe as a formidable rival, other than itself. Those who have realized God constantly see the universe as springing from this Om Point, which is in everyone.

-Discourses 7th Ed., p 190

The Relationship with the Master in Spiritual Life – Internal eye

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In infinite ways, the Sadguru tries to draw the aspirant into his own being so that the aspirant may get disentangled from the mazes of the universe and come to desire God. This longing for God is present in the aspirant from the very beginning, but the Master makes this primary longing more intense and articulate by opening the internal eye of the aspirant. When the internal eye is opened, God who is the object of search and longing is actually sighted. As the gaze of the soul is turned inward and fixed upon the supreme Reality, the desire to establish union with it becomes much more ardent than when the soul is groping for God through mere speculation or imagination. When the time is ripe, the Master can open this internal eye in an instant.

-Discourses 7th Ed., p190

"I was Rama, I was Krishna, I was this One, I was that One, and now I am Meher Baba"

 

On the occasion of Krishna’s birthday*, Baba sent this message to Sadhu Vaswani and his nephew Jashan (J P Vaswani) in Poona, who had sent greetings to Baba:

Give my love to my very dear Dada Vaswani and to dear Jashan and all dear ones of the Saint Mira High School, who remember me and love me.

I was Rama, I was Krishna, I was this One, I was that One, and now I am Meher Baba. In fact, in this form of flesh and blood, I am the same Ancient One who alone is eternally worshiped and ignored, ever remembered and forgotten.

I am that Ancient One whose past is worshiped and remembered; whose present is ignored and forgotten, and whose future advent is anticipated with great fervor and longing.

–www.lordmeher.org, p4581
Aug, 1959; Meherazad

*Today 25 Aug 2016 is Lord Krishna’s birthday

The Relationship with the Master in Spiritual Life – Master as relay station

Baba_distributing_Prasad

The sharing of spiritual work is by no means one sided. Even the disciples who merely think of the Master or meditate upon him have the privilege of sharing the spiritual and universal work in which the Master might be engaged at that moment. As he is one with Eternity, the Master is beyond time and all limitations of time. As he is also interested in the spiritual upliftment of humanity, he assumes many of the limitations of time; and his work can be helped by the voluntary cooperation of his disciples. The Master feeds upon the love of his disciples and utilizes the spiritual forces released by them for his universal work. In this way the Master is like the relay station that receives a song only in order to broadcast it to the world at large. To love the Master is to love all, not merely symbolically but actually; for what the Master receives on the inner planes of consciousness he spiritualizes and distributes. Thus he not only strengthens the personal links that the disciples may have with him but also gives them the privilege of sharing his divine work.

-Discourses 7th Ed., p189

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The Relationship with the Master in Spiritual Life – Disciple used as instrument

Ajmer - study

The unity and solidarity of the inner planes make it possible for the Master to use his disciple as an instrument for his work even when the disciple is unaware of serving this larger purpose of the Master. This is possible because the disciple, through his love and understanding of the Master as well as his obedience and surrender, establishes a rapport with the Master and comes to be in tune with him. Those who come into direct contact with the Master receive his direct help, and those who are closely connected with his disciples receive the Master’s indirect help.

-Discourses 7th Ed., p189

The Relationship with the Master in Spiritual Life – Helpful contacts and associations

Baba_Dehradun_1953_Darshan_3

Just as the Master may isolate a close disciple from undesirable contacts and connections, he may also actually encourage and bring about new and fresh contacts that he deems to be in the spiritual interest of the disciple. He has a consummate understanding of the sanskaras and karmic ties and their complications. Thus he can consciously help people to enter into such associations as will allow and call forth important responses and activities, and help the progress of all concerned along the line of least resistance or by the shortest possible route. He uses his knowledge of the past lives, sanskaras, and connections of people to help them economize their spiritual energy and use it for the best results.

-Discourses 7th Ed., p189

The Relationship with the Master in Spiritual Life – Special precautionary instructions

Toka

The Master devotes careful attention to the individual needs of the disciple, and the first thing he does is to protect the disciple from influences that will divert his attention from the path or interfere with his progress. Often the Master requires the disciple to accept some kind of temporary isolation so that his mind is guarded against impacts that might impede his spiritual progress. Thus some yogis, under instructions from their Masters, prepare their own food and do not allow anyone to remain present at the time of eating it. The reason is to avoid impressions of evil from the glance of bad persons. A disciple is also likely to catch the impressions of another’s lust, just as a clean cloth may be readily soiled by dirt.

In the earlier stages the aspirant must guard against any complications that might arise through association with others who are not on the path. But the Master gives special instructions for the severance or avoidance of certain connections and contacts only when they are specifically indicated for a special case.

In most cases, however, all that is necessary is secured merely by the constant company of the Master, and no need arises to submit the disciple to actual isolation. Although the disciple may be outwardly in touch with the world, he remains mentally detached from it because of his inner connection with the Master.

– Discourses 7th Ed., p 188

The Relationship with the Master in Spiritual Life – Mental contact

Baba_in_1950s_color

Once the aspirant experiences the bliss of the darshan of a Master, that sight gets carved on his mind. And even when he is unable to establish frequent personal contact, his mind turns to the Master again and again in an effort to understand his significance. This process of establishing mental contact with the Master is essentially different from merely imaginative revival of past incidents. In the ordinary play of imagination, the recall of past incidents is not necessarily animated by a definite purpose; whereas in establishing mental contact there is a definite purpose. Owing to the directive power of purpose, imagination ceases to be a mere revolving of ideas and reaches out to the Master and establishes contact with him.

Such mental contact with the Master is often as fruitful and effective as his physical darshan. The inward repetition of such mental contacts is like constructing a channel between Master and aspirant-who becomes thereby the recipient of the grace, love, and light that are constantly flowing from the Master, in spite of the apparent distance between them. Thus, the help of the Master goes out not only to those who are in his physical presence but also to others who establish mental contact with him.

– Discourses 7th Ed., p 188

The Relationship with the Master in Spiritual Life – Feet of the Master

 
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Like darshan, falling at the feet of a Master also has special value of its own. The feet, which are physically the lowest part of the body, are the highest from the spiritual point of view. Physically, the feet go through everything-good and bad, beautiful and ugly, clean and dirty; yet they remain above everything. Spiritually, the feet of the Masters are above everything in the universe, which is like dust to them. When people come to a Perfect Master and touch his feet with their hands, they lay the burden of their sanskaras on him. He collects the sanskaras from all over the universe, just as an ordinary person, in walking, collects dust on his feet.

There is an ancient tradition that after the aspirant has the darshan of a Master and falls at his feet, he washes the Master’s feet with milk and honey and places a coconut near them as his offering. Honey represents red (bad) sanskaras, milk represents white (good) sanskaras, and the coconut represents the mind. Thus this convention, which has become established in some areas in connection with greeting the Masters, really symbolizes throwing the burden of all sanskaras on the Master and surrendering the mind to him. Adoption of this inner attitude constitutes the most critical and important step that the aspirant must take in order to get initiated on the spiritual path.

– Discourses 7th Ed., p 187