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To have the desired result

“Jesus was humiliated and physically hurt, and he knew it would be, because he had planned it all long ago. He did it for all. And to have the right result, he had actually to experience the helplessness and the suffering. Do not think that because he was omnipotent, he did not suffer the humiliation and the crucifixion. If he had not, it would not have had the desired effect.”

-“Turning of the key”, Bill Le Page, p358
September, 1954; Meherabad

The Sadgurus are for the sake of giving

The river and its waters are for the use of the people, and for this very purpose—to serve the needs of the people—does the river flow. Whosoever needs water may freely bring vessels large and small, fill them, and fetch the water back home again for varied uses.

In the same way, just like the river, the Sadgurus (or Avatars) have come down to this world for duty and have established their seats here in order to give (in pure charity) from the vast and inexhaustible bounty of unbounded Knowledge, and Experience that they are Masters of. Whosoever needs and desires to partake of these Treasures beyond price and valuation that are in their keeping, such a one may bring his vessel (that is, come in person to these Sadgurus) and fill it from the huge stores of Real Knowledge, Unbounded Bliss, and blessings that they possess, each seeker according to his own requirements and personal deserving. This—the giving out from their Real Knowledge and Experience—is the work of these Perfect Ones, and for this very duty have they assumed this human form and come down to this world, sacrificing thereby the great pleasures of Paramanand proper to their real Paramatma state.

– “Meher Baba’s Tiffin lectures”, p50
30-May-1926; Meherabad

The Need  

When you give your beard into the hands of a barber for shaving,  you allow him to take as much liberty as he likes with your face, turning your head in any direction he wishes—this side, that side—because you have your need. your garaj (need), your object in view, and that is, to get yourself shaved. Once the need, the object of getting shaved, has been served, you won’t allow him any further liberty not even a touch. At this juncture if the barber ventures so much as to brush his hand against your face, he gets from you a slap or a kick; or, if you have a mild nature, you warn him, “Take care! Don’t touch me !”

In the same way, if you have the need or desire for God-realization ( the realization of Self), take yourself and surrender to a Sadguru, body and soul. Having done so, then go whenever, wherever, and however he likes and orders you, carry out his every word, and your need, your object (of Self-realization) will be served—sooner or later, according to your own actions and deserts. That is to say, if you do not hesitate to surrender to an ordinary barber to get your object of shaving duly attended to, then why not surrender to a Sadguru , if you desire such a great gift and attainment as Self-realization?

– “Meher Baba’s Tiffin lectures”, p49
30-May-1926; Meherabad

 

Explanations versus Experience – Part 2/2

Take another analogy on the same theme. Suppose a simple villager from Arangaon, who has never before so much as stepped out of his village, was escorted with bandages over his eyes and made to stand in a street in one of the great cities in America or Europe, and then suppose the bandages were suddenly stripped away: what would be his state? He would be simply amazed! Garries’ and motor cars and trams and trains and all the hum-drum of city life would leave him in a daze, staring blankly all around him. Now all these things —the heavy traffic of tram, train, and motor car—if you tried to explain them to him for years and years, still he wouldn’t get the foggiest notion of them, let alone a clear idea; but he would get a clear idea and understanding of all of it in no time when he saw these things personally and had the experience.

Just the same applies to Realization—its explanation versus its experience. You have bandages round your eyes now, and so you have no knowledge, no inkling of an idea. You do not even understand and realize the difference between the refuse (the nark or hell) and the pearl. For, although I sincerely offer you the priceless pearls of Sat-marg (the path to Truth), you go and dip your mouths in the nark—which is to say, you are attracted by the worldly Maya and get entangled therein. So the duty of the Guru is, first of all, to release and free you from the venomous jaws of this Maya, and then to give you the Experience—Realization.

Once you have surrendered yourself to a Guru, he has to perform his duty towards you–he cannot escape that. All that is required from you thereafter is your unbounded love and unswerving faith. These will encourage him in his duties towards you.

So, take your Guru to be your God, and with as much love and faith as possible, surrender and serve him. And then you will be saved!

– “Meher Baba’s Tiffin lectures”, p39
22-May-1926; Meherabad

 

Explanations versus Experience – Part 1/2

I too was once like you, attracted towards this worldly Maya; but oh! What lila, what powers my Guru possessed, that he showed me the Pearl of Realization!

“Tu tu” karta tu bhayo, raha na mujme hu.
Mai vari javu tujpe: jidhare dekhta udhar tu-hi-tu! “

Constantly repeating Thy name, I became One with Thee!
Nothing was left of myself.
How can I sing Thy praise, 0 Guru mine? Wherever I cast
my eyes, I perceive Thee and nothing of myself.

Who brought about this transformation? The Guru! And that too, how easily! Only through his kind Grace can the prize be won! The Guru’s Grace is absolutely required. You are all undergoing the same process of treading the path of Realization, and you are advancing in a direct line. Realization shall be bestowed upon those who deserve it and to whom it is due to be given. With the Guru’s Grace, all this is the work of a moment—a tap on the head—and then, ah, Bliss, Eternal Bliss! You could never get the faintest idea of this Bliss, even if I went on explaining it to you in words, by speech or writing, for ages together! It can’t be understood without actual Experience, without Realization.

Take the example of this Makan [Baba is referring to the Makan-e-khas, the house that was constructed opposite Post office near the railway track], which we will use to represent Realization. Now in the Makan one finds so many boxes, vessels, lanterns, all manner of objects and items. Now suppose in the past you have not seen many of these things-lanterns, boxes, vessels-nor do you know anything about them. How could you get any idea about them–of what they are, and so forth? You could learn either by explanation or by direct seeing—which corresponds, in our analogy, to Experience.

Now, of these two methods—”seeing” and “explaining”– the second, that is, the way of explanation, is very difficult and lengthy, and as said before, it would take not just years but ages for you to understand all these things—the secrets of Realization—if I had to give you an idea and explanation of each item separately, in order to bring you to a complete understanding. But if, instead of all this botheration of explaining, you were brought here with your eyes closed, or covered with bandages, and if the bandages were then removed, at a glance you would realize which item is which—that this is the lantern, that is the box, this is the vessel, this is this and that is that. Such understanding a thousand explanations could not convey to you, but you would get it all in a moment, all in a glance, through seeing—by actual experience. In short, things which can hardly be understood at all through explanations can be easily grasped and realized through sight through experience—though indeed, such seeing leaves you amazed and wonderstruck!

– “Meher Baba’s Tiffin lectures”, p39
22-May-1926; Meherabad

Pearls before Swine

A swine, a hog, always lives on refuse and excrement. You may throw before it the best of food-stuffs or invaluable treasures, even diamonds and pearls, but despite this, it would prefer filth and refuse, and only then would it think of partaking of anything else, thus assigning the best to the last place. In other words, refuse means all the world to the swine, and other foods–even the finest– are an after-consideration. Even if you cast pearls before it, the hog would say, “Let me eat the garbage first, and then I will see to these pearls.” Here, “pearls” means the path of Realization, while the state of you humans is like that of the swine. That is, you prefer refuse to pearls, for despite my showing you the “peals” of the path of Realization, you are always attracted to and chase after the worldly Maya—the nark. For whom, then, are these pearls destined? For the Royal Geese!

– “Meher Baba’s Tiffin lectures”, p38
22-May-1926; Meherabad

Day-long Seminar on “Meher Baba’s Tiffin Lectures”, 25-March-2018, Hyderabad

Jai Baba!

Day-long Seminar on the “Meher Baba’s Tiffin Lectures” by Prof.Ward Parks

25-Mar-2018, Sunday, 9.00AM-5.00PM

Venue: Avatar Meher Baba Hyderabad Center, Jubilee Hills, Hyderabad

Google map link

Live Webcast: Meherchannel.com or Meher Channel app

Winning release from Maya (Part 2/2)

Take another example. Imagine a man without any teeth. Now, if a fine stalk of sugar cane were brought to him, what would he do? Although he cannot enjoy the pleasure of chewing and eating this sugar cane, he would nonetheless wish with all the sincerity of his heart he could do so, and he would say to himself, “Would to God, I had teeth!” In just the same way an old man, though unable to enjoy, would at least feel attracted by, a beauty standing near him, and he would say, “Would to God that I were young!” This is Maya.

And how can one free oneself from Maya’s clutches? Only by the grace of a Guru! If one would surrender to a Guru and serve him heart and soul, the Guru, for his part, would burn up and destroy all his Maya in a moment—in as much time as it would take to light and burn a match. Such great powers, such lila, the Guru possesses!

But one must first be prepared for and deserve his grace. Otherwise, you may continue in your rounds of births and deaths for ages, and no fragrance or whiff or wind of the Truth would come to you. But if one wins the Guru’s grace, not only will he destroy all one’s Maya, but he will grant Mukti setting one free from these ceaseless rounds of births and deaths and enabling one to see God in an instant, all with a mere tap on the head. What idea have you of the powers of the Guru? None at all! Since you are still in the clutches of Maya your hands are rapped and tied. They need to be released from this confinement.

  Bandhya se bandhya  mila, chhute kon upay?
 Sangat kariye nirbandh ki, pal me diye chhuttay.

If one in bonds were to seek help from another whose hands were tied just like his own, he would never get freed. But if he were to approach one whose hands were free, he himself would be freed immediately.

– “Meher Baba’s Tiffin lectures”, p37
22-May-1926; Meherabad

Winning release from Maya (Part 1/2)

If you can only manage to give up subservience to the great attributes of Maya, which are kam, krodh, lobh-passion (lust), anger and greed-you thereby acquire something, some worthiness, some deservingness towards attainment of that great Goal of Truth.

For those who have no Spiritual Guide, they should take and repeat the name of God with real love. Those who, while living and working in the world and doing their duties towards their family and others at the same time always remember God and lead a pure and most virtuous life and in addition, who do not at all grieve, grumble, and complain at the loss of their wives and children and relatives but remain contented with this consolation, that all these were given by God at His Will and are taken by Him at His Will: such ones are no less worthy. Their preparedness and deserving are great indeed—certainly much more than those make-believe “sadhus” who wander here and there conferring their “blessing” on those that give them alms.

This mode of living (of those in the world who faithfully perform their duties) is for those who, while they remember God, have no Guru or Guide.

As for those who do have a Guru or a Guide, theirs is quite a different case. They have only to surrender to him heart and soul, and obey and carry out his orders to the last word. That’s all they need to do—though even that is difficult. For such people generally find themselves in a very awkward situation. From one end, the material Maya attracts them towards the world and its surroundings, and from the other end the Guru attracts them towards himself. Thus their state is like that of a man who has two wives. Of course, eventually it is the Guru who succeeds, who drags such a one out from the clutches of  Maya and sets him free, but for all that, the powers of Maya are by no means slight. To the contrary, they are tremendous, and overcoming them is difficult in the extreme. For example, suppose, even after these explanations that I have been giving for so long and all this training of the mind and mentality, a fairy-like beauty were to come and stand at the door. Instantly all eyes would be eager to have a look at her and all would be attracted by her. This is because you all have bodies and, along with them, an understanding colored by Maya, which always attracts you towards itself. Now, make this same fairy stand before a child or else place a heap of wealth near the child. Would he be affected? Not at all! Why not? Because he has no knowledge or consciousness of Maya, of passion and greed, kam and lobh, even though he has the same body as you have, and that body would be affected by feelings of pleasure and pain, just as you are! All this goes to say, get yourself free from the clutches and bindings of Maya.

– “Meher Baba’s Tiffin lectures”, p35
22-May-1926; Meherabad

Photo courtesy: MSI collection

Annihilating Sanskaras: Two Analogies – 3. The simile of dream and awakening

(continued from previous post)

Let us take another simile. Suppose you are dreaming, and in that dream state you are enjoying a fine drive in a motor car in America.’ Mind you, all this enjoyment is an imaginary dream! Now, take this dream to represent ordinary or right-side-up or obverse sanskaras. Just as there is a need of inverted or reverse sanskaras for Realization, in the same way, to bring you into the awake state and to prove the falseness of your dream state, reverse dreams are required, such as to wake you up immediately. And what would such a reverse dream look like? Quite the contrary or opposite of the dream you were having before. Just as you were enjoying imaginary pleasure in the dream of the motor car drive, in your new dream you have to experience the opposite, you have to encounter some dreadful object that in a moment would jolt you from your slumber and strike tenor in your heart—such as an enormous dragon—the mere sight of which would make your eyes pop open in wide wakeful amazement. And once you woke, you would find that there is neither this dream nor that one, neither the fun and fine enjoyment of the motor drive nor the tenor of the sight of the dragon. Both have been proven mere dreams. What this means is that, to alert you and draw your attention away from the enjoyable dream of the motor drive (which represents ordinary sanskaras), there arose the necessity of that big dragon (which represents reverse sanskaras). In short, there really is a need for some such drastic “means” as the appearance of the dragon if your ordinary sanskaras are to be reversed and if you are to be freed from their bindings as soon as possible.

And who is this dragon, after all? No one but the Guru, who is “experienced” (in the real sense) and knowledgeable in how to reverse and cancel out these ordinary sanskaras.

The association and company (sang sahavas) of such a Secret Guru and the duties that you perform under his orders—as you all are doing, even now—will enable you to wipe out and destroy your sanskaras and will give you a strong push forward towards further advancement in the path of Truth. Secret work is going on here to wake you all up from this dream state by showing you this “dragon.”

– “Meher Baba’s Tiffin lectures”, p27
20-May-1926; Meherabad