By contrast, a Sadguru need not exert his energies by breathing and checking, in the manner of yogis; he simply thinks his wish, and it is brought to effect. For to the Sadguru, both conditions—being dead or alive, abiding in India or America—are equally false, since to him, both are mere dreams, illusions. What does it matter to the Sadguru whether a given state of affairs is this or that? All is as he wishes, as is not the case for the yogi. For the yogi, both conditions are real, and therefore, to change one for the other, efforts—in the form of yoga, sadhana, meditation, and so forth—axe necessarily come into play. And although these powers attained by the yogi are tremendous, no doubt, they remain just “rays” after all, and are not the “Sun” itself. …The Sadguru, having transcended the state of the yogi and united with the Sun Itself, sees from that supreme Station (of union with the Sun) and gets things done however he wishes in the world below. To him, “where”—whether here or in America—matters not: all are one and the same. Since he experiences no difference, he finds no difficulty. He has merely to think and throw the light of his eyes or mind, and in that act, all that he wishes is achieved.’
Now, how can explanations such as these, originating from Realized Ones inthe state of Realization, be given to a man of limited mind and intellect? It is quite impossible for such a man to grasp them. To give you ordinary human beings some shadowy understanding, some inkling of an idea, the Realized One has to assume the human form with its limited state of mind, intellect, and energy. But even he, in that limited state and form with limited power of expression and means of explanation, how can he explain that which is unlimited? Really speaking, you can have no idea of it.
As another analogy, take a hard pinch, or better, a scorpion sting. Can one person ever really explain to another what the feelings of this are like—the burning sensation, the agony? One cannot. At most, one can make writhing body movements and queer gestures to try to convey some faint idea of what he felt at the time, but the one he is trying to express this to won’t understand or find these efforts to express the experience satisfactory, and eventually, both will get tired of trying and give up the attempt, the one to explain and the other to listen. The only thing that the “Realized One” could do to convince his interlocutor would be to give him the actual experience of what he is trying to explain—that is, to give him a sharp pinch, or to bring a scorpion and let him feel the scorpion sting. But the precondition for the achievement of such experience is that the time for it must arrive. It has to be then. The experience can’t be given before its time, or after it.
– “Meher Baba’s Tiffin lectures”, p332
28-November-1926; Lonavala