Yogic Powers and Union – Part 2 of 2

Take another analogy. Just as a juggler or mesmerizer seems to change a piece of cardboard into a bottle right before your very eyes, similarly a yogi, with his higher powers, makes you see things quite differently than they really are. Since both the cardboard and the bottle are false and possess no real existence. what difference does it make whether they appear to you as this or that? However it looks to the eye, in whatever way or manner, whatever it seems to be, is all just an illusion. Sadgurus don’t try to attract the admiration of the people of the world by working miracles, which amounts to transforming one thing into another. Instead, they show and teach you that both of these things that you see getting transformed one into the other—indeed, that all and everything—is all just nothing. All is false existence, except for the Truth alone.

Then again, suppose a man needs the sight or experience of something in Nagar. How should he fulfill this need, given that Meherabad, where he finds himself, stands at some distance from the city? Obviously he has to make the trip one way or another. Now if he travels by foot, his case is similar to that of the ordinary human being who, lacking the means to procure a cart or motor vehicle, has to walk the distance, at the expense of considerable time and energy. By contrast a yogi, who possesses the powers and means, can travel either in a garry or motorcar, and so he accomplishes the trip to Nagar with comparatively less difficulty and in less time than the ordinary human being does. Nonetheless, he too has to go there; the journey has to be made. The difference between him and the ordinary human, as we have been explaining, is that the yogi enjoys the conveyance of a motor vehicle while the ordinary man has to be satisfied with the use of his legs. Yet however one travels, both states—the states of “being at Meherabad” and “being at Nagar”—are false. Both are dreams. So what would a Sadguru do in this situation? He would find himself in neither this state nor that, or if involved in states, would be one with both of them. Thus he does not have to go anywhere. He sits where he is and from there sees and experiences, when and if this is necessary.

– “Meher Baba’s Tiffin lectures”, p358
28-November-1926; Lonavala

 

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