MONTHLYb.

1974

Number 2

Volume 10

DIVYA VANI(DIVINE VOICE)

EDITOR

SWAMI SATYA PRAKASH UDASEEN

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Monthly February 1974

IJIVYA VANIDivine Voice

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E d I t o r:

SWAMI SATYA PRAKASH UDASEEN

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AVATAR MHER BABA M1SS!ON1—8-7: SRIRAMANAGAR, KAKINADA —3 (A. P. INDIA)

Volume 10 P r I c e

Number 2 Re. I I—

EdItorlcii

Appearance Arid Reality

The form and the Truth‘What is truth ? ‘ asked the pilate of Jesus when the

latter was brought before him for judgment and convictionagainst the accusations of the Jewish elders that Jesus wasguilty of blasphemy and heresy in claiming to be of God —

which claim was contrary to their belief and religious tenets.Here was a human form and how could it claim to embodyGodhood which is without form and without attributes.

What is Truth ? ‘ — the question posed by the pilate is anever recurrent question which assails the inquirer of truth.The ‘real’ one might answer. But ‘ what is real ?‘; whattests does one have to apply to judge the real and distiriguish it from the false. One is familiar with grades of reality.The most obvious is the physical reality, the reality thatappeals to the senses and is invested in matter. A higher gradeof reality is life which grows out ef matter and exhibits thesubtle attribute of growth and multiplication and a trendtowards evolution into higher forms with self acting motionsfor reproduction and decay. In the human form still another- and comparatively speaking - a deeper sphere of reality isreached namely the mind which can discriminate, analyseand rebuild the sensory perceptions into coherent and conceptual knowledge. In all these the test of reality is experience and to meet with defferent grades of reality or truth -

different grades of experience are made. Reality and• experience go together. Reality is experienced in several

grades and the capacity to experience has also itsstepwise gradations.

And finally the reality which comprehends the one andthe other in which the one and the other dissolve in an inviolable unity of existence — in which the one can no longer bedistinguished from the other, a togetherness of integral oneness,a timeless and spaceless eternity of pure existence, is behindall.

4 DIVYA VANI

The sensate reality or the physical reality is easily and

most obviously known. To piece together our sense percep

tion into a coherent, conceptual understanding, of how changes

evolve in the outside world of other men and things constitutes

the basic knowledge of sciences. It is still the world as a

physical reality on which our knowledge of it is grounded.

The reality to be apprehended has to be experienced.

One can readily enough experience the physical reality. But

it is not the entire or total reality. There are the subtle

reality and the mental reality which are experienced through

the subtle senses and the mental senses. One has to grow

into them by concentration on the inrer being throuli the

consciousness which encompasses one’s being and brings know

ledge either of the physical reality or the reality which belongs

to the subtle world or the mental world. The reality which

one can experience therefore has grades or levels and cannot

be apprehended as being all of one price.

The experience of the deeper levels of one’s being may

not be available to one who lives in the physical sphere or

the gross sphere. It avails nothing for him to deny the deeper

levels of experience of reality and no argument or discussion

can help towards truth which has to be experienced.

When in this inward journeying of the being or the

soul, the spiritual unity of all life and all existence is realised,

one finds oneself in an inviolable oneness with evey one and

everything and the goal of final truth is attained. But it

remains a far cry to those who have not known it or even form a

theory of it in an imaginative build up of the reality because

the reality belongs to an order of existence which cannot be

‘touched’ or experienced by any known means of apprehen

sion or communication.

Wbt is truth ‘ comes to be identified therefore with

a variety of answers which are prompted by the grades of

experience to which one has access. The ultimate answer is

of course oneness which in its very nature defies expression

moulcied out of everyday experiences of the gross world or the

physical world. It is an inner experience which once attained

remains an irniolahle attainment of the being that is in

every one.

FEBRUARY 1974 5

The physical reality is so much with us, that we are apt

to consider it as the eternal one - more so with the stupendous

building up of our knowledge concerning it which we call

science. It is not a self - existent reality; it has layers of

truth which we get to know as we dive deeper into our

inner being ultimately to find that it is one with our self

as well as all other selves. That is the reality and that is

the truth that sustains every being.

It is so unlike anything that one knows that one

cannot have it by asking for it and not even by any kind

of endeavour which one makes use of in the known world.

It is as if we are in deep sleep so far as this reality i

concerned. It is a deep inner reality which is so conti

nuously missed in the daily doings of our lives which engage

us in the wakeful periods. One has to have a deep longing

or aspiration for knowing the truth and then one has to be

untainted by self interest. To have this or to have that

by way of worldly interest shall have to be completelydissolved in the ardent longing for truth which transcends

such worldly interests. To determine to find the truth cannot

be the way because one is so much present in the deter

mination that the truth gets veiled. As Baba used to say

one’s self is the veil which blinds the truth’. One has to

become self forgetful and self oblivious. The being has to

find its deliverance from the strangle - hold of self. But one

cannot overcome self with the instrument of self - just as one

cannot see one’s eyes with one’s own eyes. The field is the

being ar’d its consciousness and it has to be untethered

from its bondage to the illusory self - the self of the senses

and of the mind. There shall have to be self - transcendence

and although the being is fertilized for it by purity from

self interest arid an ever alert and wakeful regard for truth,

it cannot come and does not come till a Master or Avatar

in whom such self - transcendence is an accomplished

attainment or an ever present functioning of the being is

encountered and his grace is drawn. The process is

comparable to the lighting of one candle by another lighted

candle. It is only thus that the quest for truth finds its

fruition and its goal.

6 DWYA VAN!

There are levels of truth, levels of the being and itsconsciousness which find rapport with those levels ofTruth. While ascension to the mental level is available toone by one’s own effort, ascension to the climax whereoneness in which all differences are dissolved becomes anexperienced truth requires the grace of the Master. It isa process of one consciousness finding its deliverance fromits bending by a superior consciousness and being and makingits final ascent.

What is Truth ‘ finds its final answer that it is Godor the indivisible oneness of reality. Baba has come on thehuman scene to awaken the contemporary humanity andwith its example, the humanity of coining generations to

their divine destiny.

JAT BABA!

— E.L.R.

AD

AN APPEAL TO OUR SUBSCRIBERS

We hope our dear subscribers have noted ourannouncement made in the January issue of Divya VauiWe regret to mention here that there was nt much responseas yet and so this appeal again. In these hard days, it isbecoming very difficult to run the publication as the cost ofpaper has become doubled and the interest of subscribers hasbeen slackened. We appeal to our subscribers to render ustimely help, by remitting their subscriptions as early as possible,as they are payable in advance and give us encouragement toserve the Cause of Beloved Baba, which is dear to every oneof us.

Those who have yet to pay the previous year’ssubscription will please be kind enough to send us the samealong with the current year’s subscription at an early dateand oblige.

— EDITOR.

FEBRUARY 1974 7

c4fl 1ntroduction to Avatar Meher Bababy 13111 Young

THERE IS NEED for a simple presentation of some of thebasic teachings of Avatar Meher Baba. For one who has neverheard of him to come suddenly and unexpectedly upon thisextraordinary being can be, to say the least, a rather strangeexperience. No two people respond to him in exactly thesame way. No two people are exactly alike. Each bringswith him his own personality and his own previous condition..ing. But each one does need a plain, simple, orderly explanation of who Meher Baba is, and what he teaches.

Meher Baba is a man who is much more than justa man. To meet him for the first time is a memorable experience. It is like meeting for the first time someone youhave always known. And in that paradox is contained muchof the mystery of Meher Baba. Francis Brabazon has put itthus : “FTc is one who needs no introduction because he is theSelf of every self and has his home in every heart.” And

) Baba himself has said: “ It is definite that I am in everyone.”

It is this sense of self-identification, this awareness ofoneness with that which is perceived, which comes into immediate operation on first contact with Baba. Even if you donot meet him in person, if your first glimpse of him is throughphotography, you will feel this same familiarity, this samewave of oneness, which impresses you as being very odd, andcauses you to want to know more about this most unusualman.

As man, he was born on February 25, 1894, in Poona,

India, the son of poor parents. As Avatar, he has alwaysbeen, and will always be; for as Avatar, he is as expressionof Supreme Being. The term Avatar is derived from theSanskrit ‘Avatara’, meaning descent, and means an embodiment of the Divine Being. Jesus was an Avatar; and so wasBuddha.

The skeptical human mind is disinclined to accept anyone as an embodiment of God since God is infinite, and any

DIVYA VANI

human form has its limitations. For this reason many people

have been unalle to accept Jesus as God incarnate and regard

him rather as a supremely good man who sought to bring all

mcn closer to God. Yet Jesus said : “ He who has seen me

has seen the Father. “ And, “ I and my Father are One. “ It

was his self-declared identity with Cod which was largely

responsible for his crucifixion.

Baba has said : “ I am the Ancient One. Do not doubt

that for a moment. There is no possibility of my being any

one else. I am not this body that you see. It is only a coat

that I put on when I visit you. I am Infinite Consciousness.’

This positive and sweeping statement comes as a kind of shock

to the average person. Some may turn away at once, in

indignant inner denial, and refuse to hear anything more.

But those who are sincere seekers of truth wherever it may be

found, are willing to listen and consider, to weigh this man’s

words on the scale of reason, and then decide for themselves

whether or not Baba is who he sajjs he is.

Instant acceptance of Baba as an Avatar is not necess

ary. One of Baba’s basic themes is complete and unadulter-

ated honesty. “ Absolute honesty is essential in one’s search

for God ( Truth),” he has said. Therefore you are not obliged

nor expected to accept Baba as God until and unless you can

do so in all honesty.

The identification of Baba as God is the great stumbling

block for most people. They simply cannot believe that this

man is God in human form. As one person has said: If he

is God he must be all-powerful. Why then does he not just

wave his hand and at once remove from this world all sickness,

all suffering, all strife, all poverty, all evil ? Why does he

riot at once give us heaven here on earth ?‘

This is a good question, and it deserves a good answer.r

I will try to answer that question. That there is what we

call evil in this world there can be no doubt. But evil, like

good, is relative, and often imaginary. Much that we regard

as evil exists only in our mind, — as Christian Science has been

telling us for many years. What we call evil exists in order

to be overcome. This life experience we all go through is a

kind of spiritual school to which we come to learn our spiritaul

FEBRUARY 1974 9

- lessons, and thus unfold our inner potential. We come here to

realize our true nature, which is spiritual, divine, and

perfect. Since we do not realize this, our conduct is often

to the contrary. We act in ignorance, and thus create evil

and suffering.

Baba has said: ‘ Suffering is essential for the dlimina

ion of the ego.’ Until the ego is eliminated we cannot know

genuine peace and happiness. If God were to eliminate at

once all that we call evil there would then be nothing to over

come. Man would have no motivation, no purpose, and therewould be no reason for living except to simply enjoy life. As

a matter of fact, this is just what Baba does bring into actuality for his followers. What we call evil is caused by ignorance, and as ignorance is overcome, evil disappears.

There is another explanation regarding evil which is tobe found in another of Baba’s basic themes; and that s thatour life experience is an illusion, or a dream. ‘All this life isa dream,’ says Baha. And again, ‘ ... the universe is nDthingbut imagination.’

We know that our sense - perceptions are not always tobe relied upon. Your eyes, for example, tell you that the rail -

way tracks meet in the distance, even though you know thatthey do not. Your eyes tell you that a stick immersed in wateris bent, although you know it is not. Some people are colorblind, and so do not see the same colors that others do. If oureyes deceive us about such simple things, how much more mustthey deceive us in ways we know not? Even the intellect isnot reliable, for it often leads us to wrong conclusions. Yes,life is like a dream in many ways. It is frequently fantastic,unbelievable, incomprehensible, and sometimes seeminglynonsensical. It can even be a horrible nightmare.

We go to sleep at night, and this world we think weknow becomes completely nonexistent for us. When we awake,(perhaps from a night-time dream) the day-time dream recommences. There are even times in our waking hours whenlife itself seems unreal. Perhaps it is What is reality ? Forcenturies the world’s philosophers have tried to answer thatquestion and have failed to do so.

10 DIVYA VANI

Baba says that God is the only reality. All else is illusion.But what then, or who, is God? This question too has baffledmankind for centuries. Some believe there is no God,that life is blind chance, and that it has absolutely no meaning.Others cannot accept such a hopeless philosophy and feelthat there must be a Cod even though they do not under-.stand him. Thus they go on, each in his own way, hopingthat somehow, some way, some day, they will find him andthen understand.

Baba’s purpose is to help men find God; and he hiinseif isthat which they seek. His discourses on the nature of Godare profound and penetrating. His basic teaching about thenature of the Supreme Being and of the universe is containedin the book “ God Speaks, “ published by Dodd, Mead & Co.It is a treatise so deep that it is extremely difficult tocomprehend. In fact, if you attempt to read it without priorpreparation through the study of his other discourses containedin such books as “ God to Man and Man to God, “ edited

by C. B. Purdom, and “Listen, Humanity,” edited by DonStevens, you are likly to become so lost that you might aswell be reading a foreign language that you do not understand. It is abstruse as Ouspensky’s “ Tertium Organurn.

To understand Baba’s teaching is the work of a lifetime.Fortunately, you do not need to become an expert in thedeeper aspects of his teaching in order to realize that whathe says is the truth, and to apply that truth to your ownlife so as to transform it into a new and refreshingly morebeautiful experience. It is not necessary to understand God.You need only to love him.

Although in his voluminous discourses Baba explainsthe nature of God in many ways, He also frequently remindsus that we can never fully understand, for the human mindhas its limitations, while God has none. The finite cannonunderstand the infinite. But to understand completely is not

necessary. To love is enough. God is love; and love respondsto love.

LOve is one of the basic themes of Baba’s discourses.Time and time again He tells us to simply love Him. This is

easy to do, as he is a very lovable man. Those who have

FEBRUARY 1974 11

been fortunate enough to meet him in person have experienced

such a wave of deep affection, such an emotionally over

whelming feeling of oneness with him and complete accept

ance by him, that they have seemed to dissolve in the ocean

of his love just as a drop fo water dissolvc in the esa.

Every human being feels the need of complete acceptance.

He needs someone who will love him just as he is, with all

his faults and with all his weaknesses. He seeks this among

other human beings but rarely, if ever, finds it. For human

beings are always “ sizing each other up, “ and are unable

to give themselves to another at first meeting ( if ever

with genuine wholeheartedness. There are always reservations.

But when you meet Baba, - something happens. An inner

reservoir overflows its walls. The dam breaks. The floods

descend. You become one with the ocean.

This may be considered rapturous language, but it is

necessary to use it in trying to convey with words an experience

of the soul. One individual said ; “ I felt as though I

broke into a million pieces. “ Another said : “After I lefthim I felt I was living in a world of perfect purity. Every

thing seemed so clean, and fresh, and new “ Yes, — some

thing happens. This does not necessarily mean that you

are instantly changed into a consciously perfect spiritual

being. Each of us is the product of our past experiences;

and these experiences create “ sanskaras, “ or impressions,

which form habit patterns, and unconscious motivations, that

affect all our actions and reactions. These sanskaras need to

be worked out, and this takes time ; but thereafter you

think twice before you do what you used to do, and gradually

you begin to live a life of better quality.

For example, our feelings about other people are often

tinged with dislike. They do things that annoy us, irritate us,

or make us downright angry. We condemn them. Sometimes we

curse them. We may even hate them. Their conduct is

absolutely despicable. Well, perhaps it is ; but when we

condemn them or curse them or hate them we are not hurting

them, - we are hurting ourselves. We are stewing in our own

juice, as the cliche puts it, and the net result is that we are

12 DIVYA VAJI

miserable. Or, if we are angry enough, we retaliate. We do

something mean. That only makes matters worse for we

are then guilty of that for which we condemned them.

No, the only answer, absurd as it may seem, is to love

them. That is why Jesus said: “ Love your enemies. “ And

why Baha says: “There is no law higher than love. “ The

power of love is beyond our comprehension. Try it. Next

time someone mistreats you, just smile and let him see that

you love him in spite of what he does. He will be embarrassed.

Peo1le are so accustomed to retaliation that when you

give them love in meturn for hate they are nonpiussed. It

affects them. It disarms them.

Greed is another enemy. Baba warns us against greed

just as he does against anger. It is a natural human tendency

to want to get as much as you can. The struggle to “ get “

is the cause of most of the problems in our present state of

modern civilization. Greed is as old as the human race.

Its root is in the ego concept of the individual mind, and

to remove greed we must remove the individual ego.

The dissolution of the ego is another basic Baba theme.

Thus we see how these are related and intertwined. To the

average person, the sense of his own ego might be said to

be his most precious possession. Everything we think and

experience revolves around our ego, our concept of ourseif.

We think of this self as being separate, unique, distinct,

and individual, and we do all we can to preserve, protect,

and please it. Anything which threatens to harm it is hate

ful to us. This preoccupation with the ego is the cause

of much of our fear and worry. If we could get rid of it,

we would also get rid of most of our problems.

And yet to be willing to dissolve the ego requires an

act of great courage : the complete renunciation of much

that we have always treasured. Psychologically, it is a major

operation. Baba performs the operation in a way that is not

too painful. After the operation, the patient improves.

These, then, are some of the basic themes of Meher

Baba. More are to be found in a study of his works. For

FBRURY 1974 13

those who wish to learn more about hiLfl, a good first book

is “ The Everything and The Nothing, “ a collection of

brief discourses with a charming introduction by Francis

- Brabazon, available in a paperback edition. “The God4

Man, “ by Mr. C. B. Purdom, is a more complete record,

and is also an account of Baba’s life.

Baha himself is silent. The discourses have been

dictated by him through the means of an alphabet board

and a unique method of communication by gestures inter

preted by those close to him. The text is reviewed by Baba,

and approved by him, so as to ascertain accuracy. Baba

himself has been silent for forty years.

The silence maintained by Baba is part of the mystery

surrounding him. People are puzzled by his silence, and seek

the reason for it. He himself has said that he is not silent

but speaks through all of us. This can be interpreted to

mean that since each of us has within him the fundamental

life force, everything we do is an expression of that force.

Anything we say is an expression of that force. It therefore

behooves us to be very careful of what we say.

Baba has also stated : “ The voice of intuition is my

voice. “ That still, small voice which speaks to man in

moments of solitude, when the heart yearns for consolation,

peace and understanding, is perhaps the best and clearest

evidence of the reality and nearness to God. All truly great

men have listened for this inner voice, and have followed its

gentle guidance.

When you are weary of the world and long for spiritual

restoration, go alone to the seashore if you can, and spend a

day of solitude in the fresh air and sunshine. Watch the sea

gulls, and let the rhythric motion of the waves breaking on

the beach put you back into oneness with the elemental

harmony of the universe. In such moments we can hear the

inner whisper ; and what it tells us gives new strength, new

courage, and new understanding.

God is the word of many meanings. Each of us has his

own conception of him. To some, he is a vague abstraction —

14- D1VYA VAN!

THE AVATAR’S ADVENT:MEHER BABABy Birendra Kumar

continued from January Issue )INTELLECTUAL APPROACH:

To understand the infinite eternal reality is no theGoal of individual being in the illusion of creation, becausethe Reality can never be understood ; it is to be realised byconscious experience.

Therefore, the Goal is to realise the Reality and attainthe “ I am God “ state in human form.(Meher Baha God speaks p-7)

Intellectual approach for God or God - hood is impossiblein the sense that its reality is beyond the human intellect.Mind itself which constitutes the intellect has to be annihilatedto realise the God-hood.

Meher Baba says in the discourse to ask for purelyintellectual proof of the existence of God is like asking for theprevilege of being able to see with your ears,

Life at its best—

p. 43 )Intellectual approach is wasteful and all in all, a dry

concept, it does not help an aspirant. Baba gives thecomparative value in the following example:

continued from page 13

a supreme power which manifests itself in ways of infinitebeauty and majesty : in the stars at night, the flowers ofthe fields, the endless seas, the distant mountains, the simpleloveliness of a little child.

Yes, God is in all of these. He is in everyone. He isjfl you. He is your real being — your very Self. He is MeherBaba. That is why you know him when you meet him.That is why he is with you, even now.

I have come not to teach but to awaken.”— Meher Baba

FEBRUARY 1974 15

“The energy which is expended in mere thinking,

talking or writing is like steam which escapes through the

whistle of the railway engine. This makes a noise and is

even interesting but it cannot drive the engine. No amount

of whistling can move the engine forward. The steam has

to be harnessed and used intelligently in order that it may

actually take the engine to its destination. That is why sages

have always misted on practice rather than theory. This

applies particularly to those who want to know and realise

God.“ ( Life at its best

...p

Books and discourses will not bring one’s spiritual

regeneration. Mind cannot be annihilated by mind as one

cannot jump over oneself; only by loving (God) Me as I

ought to be loved can mind he destroyed. Books can prepare

a ground for the aspirant, but even in spite of all explanations

and renderings of the book, words remain mere words, they

do not take one any further than mere intellectual satisfaction.— Meher Baba

Thenwhere remains the necessity of reading and

rendering an explanation. He therefore asserts

I have come not to teach but to awaken’. I have to

come to awaken the people to one God, one humanity, one

brother-hood, by pouring my grace and divine love. I have

not come to teach any new religion but to revitalize the existing

ones.”— Meher Baba.

Spiritual truth is as old as God who is beginningless and

endless. The God-man, Avatar, prophet, Messiah, Rasool,

Budha, Christ or Sadguru gives only a new dispensation of the

ancient Truth. A new dispensation of the truth means presenting

the same old truth in a new garb, that is in a language in

telligible to the generation of the people for whose redemption

He comes at any given time.”

So is the work of Meher Baba, which is given in “ God

Speaks “, “ Discourses. “, “ Life at its best “, “ Listen

humanity “ and other literature being most helpful for

beginners to broaden their spiritual outlook.

16 DIVYA VANI

AVATARIC WORK: Meher Baba’s Avataric work is three

fold. They are the following :-

1. He observes silence in this Avataric Age.

2. He, being the Compassionate Father avoided the

destruction of Humanity in the present Avataric age.

3. He bestows love and suffers in all true humility for

humanity.

FIRST ASPECT: SILENCE

One of the more humanly understandable reasons for

Meher Baba’s silence is that mankind has already received

many words on Truth, and the time is now to understand

those words, live and experience the truth and enjoy the

blissful life. In Meher Baba’s words

I am speaking eternally through you all.

If my silence does not speak, what would be the use

of my speaking by tongue.

‘I have spoken enough words and teaching during

my past incarnations but how many of the people live upto

that. So during my present Avataric from I observe silence.

‘I feel that through you, I am talking eternally. To

relieve the boredom of talking incessantly through you. I keep

silen cc in my physical form because all talk is .idle talk.’

One can imagine the gravity of the above words and

understand low important is the significance of silence. Silence

is the real part of control or real control itself. How one

can control His mind by controlling His tongue being helpful

in self-realisation, is clear from the underlying para from

Life at its best

Keep your mind quiet, steady and firm. 1)o not

submit to your desires, but try to control them. One who

cannot restrain his tongue, cannot restrain his mind; one who

cannot restrain his mind, cannot restrain his actions; one who

cannot restrain his actions cannot restrain himself, and one

who cannot restrain himself cannot attain his real infinite

self.— (Life at its best P 7)

FEBRUARY 1974 17

The second part of His Avataric work is this universalsuffering and humiliation. Frequently Meher Baba has undergone long fasts, and seclusions for the spiritual working oninner planes of consciousness, for the benefit of man-kind outof His infinite compassion. This has invited upon Him theinfinite suffering to relieve the burden of suffering humanity.

He set an example of extreme unlimited selflessness,and servitude for mankid, by washing the feet of the poorand mad, opening schools for orphan boys, dispensaries forthe sick and helping the individual, and in doing so He helpedthem spiritually removing their bad sanskaras.

The mast work of Meher Baba, the contacting of God-intoxicated souls and giving the spiritual upliftment in almostevery part of India and abroad also, inspite of immense,difficulties and hardships in this age is quite unique in spiritual History. Meher Baba, touring along with his men ofmandali, physically contacted about 30,000 masts, advancedpilgrims and deserving souls in India and other parts of theworld also. The detailed account of the contacts is available,

J in the book entitled ‘Way Farers’ written by Dr. WilliamDonkin — a noted disciple of Avatar Meher Baba.

The third aspect of Meher Baba’s Avataric activity isbestowal of Divine love to humanity. Those who by goodluck could approach Meher Baba in his life tirise can wellappreciate and rejoice in a drop of His Divine love which hebestowed upon them out of His infinite compassion formankind.

Divine love and its nature is also undefinable or beyondwords, and Baba only emphasizes on divine love which reallymatters in spiritual progcess. This alone can be the bestpanacea for the sick humanity born and brought up in jealousyand hatred of the present age.

Divine love is pure, unadulterated love, quite differentfrom any other form of worldly love. To quote Meher Babaon importance of love one who loves is a lover of the Be’oved,one who obeys the Beloved is the beloved of Beloved, one whosurrenders all body, mind and all else has no existence otherthan that of the Beloved, who alone exists in Him.

18 ‘ DIVYA VANI

Therefore greater than love is obedience, greater than

obedience is surrender and yet all the three can be summed

up in one phrase —‘ Love-Divine’.

To love Baba in hope of health, wealth, and better

rnent of family arid friends etc, is to love all these, and riot

Meher Baba. Love God and become God. I have come to

receive your love and to give you mine, as I have already

said, if you love me, you will find me. Unless you love me

you can never find me. I often say I want your love, I mean

it, because that is all that, I want from you, therefore I

always tell you to love me more and more. ‘ — Mehe Baba

He further says : ‘ I am the beloved of the Beloved.

You cannot love me as I ought to he loved. Therefore I

have come to release you Divine love so that by my loving

Grace you may start loving me more and more.

Baba says, that the most practical way to love God is

to love your fellow beings which is one of the seven ways to

love God as dictated by Meher Baba.

Above all, He expects us to start loving God by beginn

ing to love those whom one cannot love.

How important is love, the way of love is clear from

the following saying

It requires cycles and cycles for one to be enlighte

ned tvith real knowledge of self or God. Therefore millions

upon millions of so called births and deaths, on your part

are not sufficient in themselves to lift the veil of your limited

I “. It can be removed through love, though in infinitely

less than a split of a second.” —(Meher Baba)

BABA’S DIVINE CALL:

Age after age when the wick of righteousness burns

low, the Avatar comes, yet once again to rekindle the torch

of loFe and truth, age after age amidst, the clamour of

disrupton, wars, fears, chaos, rings the Avatar’scail “ COME

ALL UNTO ME”.

FERURY 1974 19

Although because of the veil of illusion the call of theancient one may appear as a voice in wilderness, its echoes

and reechoes, nevertheless, pervade through time and space,

to rouse at Iirst a few, and eventually millions from their deepslumber of ignorance and amidst illusion, as the voice behindall voices awakens humanity, to bear witness to the manifes

tation of God amidst mankind.

The time is come, I repeat my call and bid all to come

unto me.

The time-honoured call of mine thrills the hearts of

those who have patiently endured all in their love for God.

There are those who fear and shudder at its reverbrationsand would flee and resist, and there are yet others who baffled, fail to understand why the highest of the high who is all

sufficient need necessarily give this call to humanity.

Irrespective of doubts and convictions and fear for the

infinite love, I bear for one and all, I continue to come as

the Avatar, to be judged time and again by humanity in

ignorance in order to help man to distinguish the Real from

the FALSE.

Invariably muffled in cloak of infinitely true humilityof the ancient one, the Divine call is at first little heeded untilin its infinite strength it spreads in volume to reverbrate and

keep on reverbrating in countless hearts as the voice ofReality. — Meher Baba

(Awakener vol. 2 p. 23)

MIRACLES:

Common-man’s tendency is to weigh the status of spi

ritual aspirants in terms of his miracle-performing capacities.

But Meher Baba has explained

The ability to perform miracles does not necessarily

imply high spirituality. Any one who has attained perfection

and Christ consciousness can perform miracles. Healing the

sick, giving sight to blind and even raising the dead are quite

simple for the Perfect Master or Avatar. Even those who

20 DlVYAVANI

have not become one with God (Infinite) but who are onlytraversing the planes can perform miracles and are able tomake and unmake the things.” (4eher Baba)

Meher Baba further explains the working of miracles

and also differentiates the working of miracles of a yogi oradvanced saint and Avatar or Sadguru.

“ In one sense there is no miracle. Every thing happens as the result of law eternal, immutable, ever active.Meher Baba explains that there are “grades of laws” whichsupervene upon one another so that miracle is not an excepti)n to existing laws of universe, but supersession of ordinary known laws of nature by supernatural unknown lawsof inner spheres.” (Meher Baba)

Miracles performed by a Yogi are essentially selfish.As they are essentially selfish, they are invariably based onpersonal motive, whereas the miracle of a Perfect Master, orAvatar are absolutely selfless because they are based onprinciple of giving spiritual push to the individual or humanity.

About miracles Baba says

“I do not perform miracles and I will perform noneLong ago I performed one miracle. This universe came outof me. Last miracle will be performed when I break mysilence. Miracles or what ever you feel — that is only yourlove for me which makes you see the things like that, thoughsome times miracles are performed by me unconsciously, “

This is because, He says, miracles are not necessaryto an understanding person. Spiritual healing is by far thegreatest healing to any other material healing and this isAvatar Meher Baba’s real work. He will nct perform themiracles to satisfy mere idle curiosity.

PRESS AND PUBLICITY:

One factor which seems worth questioning is why Hedid not receive the acclaim of the public. The majority ofpeople remained ignorant about him. When an ordinarymagician or Scientist is able to achieve worldwide recogni

FEBJAFZY 1974 21

tion we can well gesticulate the fact or the point abouthow many of us deserve to receive the grace or physical

Darshan of the God - man. It is his own way of working

of Divine plan. It is also clear from this Divine call.

Apparently Meher Baba, always discarded the work

ing of miracles and was not in favour of press and publi

city and on many an occassion H avoided it. Certainly

Reality needs no canvassing. Canvassing itself is a sort of

disqualification. According to Meher Baba, every particle or

creature of the universe is destined for God - realisation in its

course of evolution and involution. Let a man know the

facts on surface, but he would be lead to the spiritual path

in the natural course of time.

Meher Baba as Avatar, the God - man, appeared in the

wand under a veil of vidnyanic Sanskaras which led him to

the point of instant realisation in 1921 after meeting Hazarat

Babazan and became a Perfect Master, upon meeting Sri

Upasani Maharaj. He observed silence from 1925 which

was continued till January 1969, when He dropped His

body to live eternally in the hearts of the followers every

where. Since 1921 to 1952, He engaged himself in internal

work - seclusion, a secret book, running Ashram, Mast toursand new life, with His limited number of close mandalimen. In 1952 for the first time at Maheva, in HamirpurDistrict U. P., He came out after long seclusion and declared

Himself to be the Avatar of the Age’ and gave the first

Public Darshan to the devotees.

He did not encourage forming trust, organisation,temples in His name for publicity though a few temples inHis name were established by the followers at Hamirpur,Nauranga, Debra Dun (U. P) and Kovoor (Andhra) duringHis life time. They carry special message of Meher Baba forthe occasion of their inauguration.

He also did not appreciate the followers giving lecturesand spiritual discourses on spiritual subjects and philosphyauthoritatively, except allowing a few who approached Himand asked for it in His life-time. The only way of canvassing

22 DVVA VANI

He agreed to, was to bring His name to the notice of othersdirectly or indirectly. He does not differentiate between oneMaster and other God - forms, as all other forms are His own.

Even then His followers are spread all over the world.Intellectuals are convinced with a deep understanding thatto intellect, God man and his activities are far beyond itsapproach or the apprcch of human mind. Countries likeAmerica are leading towards spirituality. Considerable proportion of the religious persons in America and other Europeancountries, now accept Meher Baba as second Christ. Hiswork “God speaks” on the theme of the creation and itspurpose is now available almost in all American libraries.

Avatar Meher Baba has himself declared that, HisAvataric mission has been completed by Himself 100 % to Hissatisfaction, and result would also be 100 per cent. Healso said that this incarnation of God as Avatar Meher Babais the last one of this cycle of time, so the manifestationwould also be greatest. Surely, His manifestation is surgingand appearing on the scene. People are gathering togetherin light of love of Meher Baba. Only Meber Baba’s awakeningcan bring all religions together and reunite the individualswith a feeling of brotherhood

UNIVERSAL GIFT:

Baba prescribes no puja, mantra, jal)a, rituals andceremonies. May be there are a few exceptions on specialgrounds for those who approached Him for personal guidance.The only way He prescribed is Love, which should be one’sattitude in thought, word and deed all the time, while leadingthe normal life of the world and doing one’s duty asefficiently as one can.

His universal gif to humanity is the Universal prayerand Repentnce raycr, dicttcd by Meher Iiaha Himselfin which His name is not spelt out. This prayer is fullof attributes of Cod Almighty in general and Reptentenceprayer rea1ly invokes one’s inner feelings. These prayers canbe read by a person of any faith and religion in praise ofGod Almighty.

FEBRUARY 1974 23

CONCLUSION:

Incarnation of God, Avatar Meher Baba, has fulfilledthe expectation of all religions — as second Advent of Christof Christians, as Hazrat Imam Mehidi of Mohammadans,Kaiki Avatar of Hindus, as Suciant of Parsees, and as theLast Buddha (Mytravi) of Buddhists.

Now it is high time to follow Him than to judgeHim. The advanced souls, the perfect Masters though everpresent on the earth are almost unrecognizable to ordinaryworldly men, But each Avatar gets wide recognition andaccepted by humanity for whose redemption He manifestsaccording to His Divine plan.

Meher Baba in His discourses reveals the fact thata Master Avatar gives full liberty to the seeker to havethe trials in his own way and out of his compassion forHimself, He helps the individual granting material benefitand thereby really initiating him in spirituality.

Therefore there is scope for one and all to invoke MeherBaba. Let us try again and again to invoke our inner senseS

till we get him in our outer thought, mind and actions. Otherwise we may miss the opportunity again for a period of a yugai. e. 700 to 1400 years.

May Meher Baba bless us with a drop of Divine love inour hearts and thereby enable us to love Him more and more.

Avatar Meher Baba Ki Jail

Empty Your Heart of StrangersIf you are convinced of God’s existence, then it rests

with you to sek Him, to see Him and to realize Him. Do notsearch for God outside of you; God can only be found withinyou, for His only abode is the heart. But, you have filledHis abode with millions of strangers and He cannot enter —

for He is shy of strangers. Unless you empty His abode ofthese strangers, you will never find God. These strangers areyour age-old desires — your millions of wants. Honesty in yourdealings with others will clear the strangers out of your heart.

Then you will find Him, see Him and realize Him.The ego-mind must meet actual death if God is to be

seen and realized. — MElTER BABA

24 DIVYA VAN! -

MANDALI RE MINiS CEN CES

By

H.B. P.

During the New Life, when we were in Sarnath, we lived

in a nice secluded house. The men Mandali stayed in another

house across the road. In our garden lived an old mali

(gardener). Baba told us that he was a real sadhu. Though

he did not wear sadhu’s clothes, he lived as a sadhu should

live. He ate plain food like boiled rice and dal arid was a

vegetarian. He was not interested in worldly things. He used

to get up every day at three in the morning saying Ram Ram

Sita Ram. Though it was bitterly cold, he would draw water

from the well in the garden and pour it over his body. Several

buckets of ice cold water poured over himself constituted his

bath. He cooked his own food. When the mali got up at three

each morning singing the name of Ram which was the echo

of the deep love in his heart, we used to also wake up. Baba

would come and tell us, ‘This mali has so much love for God.

He is a real sadhu. He loves God and prays to him in the

early morning.’

Dr. Goher one day went to see this mali near his quar

ters and asked him whether he liked his home over here. The

mali replied that he liked the place very much. Dr. Goher

then asked him if he needed anything. He replied, ‘No, no.

Thakurji always sees to my needs. He always gives me every

thing.’ Dr. Goher said, ‘Sutely you must be needing some

thing because you do not seem to have enough clothes or even

a bedding.’ The mali used to sleep on an ordinary cot in the

open garden though it was very cold. He had woven a string

on the cot and a little straw put over it served him for a

mattress. Dr. Golier came and told me that the mali told her

that Thakurji gave him everything and that Thakurji was

very generous. At first I wondered how the landlord could be

so generous as to give poor mali whatever he needed. It then

struck me that by Thakurji the mali meant Lord Krishna.

In the North, Lord Krishna is called Thakurji. Only then

did we realize what Baba had said about the mali that he

FEBRUARY 1974 25

was a real sadhu He lived like a real sadhu, renounced allwordly things and he loved God very much. Above all, he waextremely contented with meagre things that Thakuri gavehim.

Meher Baba, Thakurji in human form had come to thisgarden to bless the mali who was a true seeker. Baba’sactions are based on an insight utterly beyond the averagehuman ken.

Another example of Beloved Baba’s insight was seenwhen we arrived in Dehradun. We lived at Mrs. Pratt’sbeautiful bungalow. We learnt she had recently passed away.Part of the large bungalow was occupied by an elderlyEnglish couple, Major Angelo and his wife. Baba, thoughall knowing, sent one of the Mandali to ask about them.The Mandali learnt that the Angelo’s were in great troubleand told Baba about it. Beloved Baba, loving and compassionate, at once made plans to help them. Major Angelo wasvery much drawn to Baba. Baba liked him and felt for himdeeply specially because he was blind. They had no moneyand no way of supporting themselves in a foreign land. Theirtwo sons had died in the war. Because of this, the couplewas heart broken and disgusted with life. Major Angeloresigned from the army just a year short of retiring age andso had to forgo his pension. Beloved Baba asked Dr. Donkinto help the Angelo’s financially and h1p them to return toEngland. We heard later that it was Baba’s wish that weshould occupy the house of Mrs. Pratt. Baba lovers whoprocured the bungalow for Baba and the Mandali had noidea about the Angelo’s living there. Baba’s service andwork among the poor reminds one of the words of Jesus,‘I am among you as one who serveth.’

JAI BABA

i.1

26 DIVYA VANI

MIND - DUST ‘ OF IMPRESSIONS &

THE MOWNAVATAR

(Dr. G. S. N. Moorty, M. A. Ph. D.)

In an age when the tidal waves of materialism

threatened to sweep away before it all that is noble andof permanent value to human race and tended to makehumanity forget the eternal glory of the God - in - man,when the burden of blind forms and dogmas seemed tostifle the very soui of religion and engage the attention ofmankind more than the spirit of religion itself, the worldcertainly stood in sore need of one who could demonstratethe eternal glory of the Atman and proclaim with all theintensity of his soul that the true spirit of religion is LOVE,that religion is realisation of this supreme truth and does notcon’ist in the mere observance of rituals and ceremonials.The grand teachings of the Rishis and the saving gospelsof the Prophets came to be evaluated as objects of laughter,to be branded as superstitions, pure and simple by apeople dazzled by the glamour of the present-day materialistic civilization. Renunciation & Love, the real backgroundof the religions of the world, came to be discredited andbook - learning became the badge of education and culture.It is at this hour that MOWNAVATAR MEHER BABAappearrd on this planet of ours to vindicate the teachings

of the Eternal Religion of Love through the most powerfulmedium of SILENCE. For the first time in the annals ofhuman history, the greatest spiritual secret was revealedby the Mownavatar in a quite original style of the AncientOne thus: “ Through endless time God’s greatest gift isgiven in silence. But when mankind becomes completelydeaf to the thunder of his silence, God incanates as man.God alone ‘ IS’.

The crowning achievement of Beloved Baba was thathe proved in his own wonderful life that SILENT LOVEis a Living Reality, that the realisation of the Atman— the real Self of man — is truer than the empirical reality

of the exteraal world.

FRUARY 1974 27

It is this God—vision that brings peace that passeth

all understanding, and blessedness that neither waxes norwanes. To man, buffetted by the troubles and tribulations

of life, tormented by cares and anxieties with which hisearthly existence is inextricably associated, there is open no

other way leading to supreme consolation but to find it in

his dynamic words “Do’nt worry. Be happy “.

The life of Lord Meher — the Mownavatar presents

a mighty synthesis. His unique personality embodied the

full drvelopment and perfect harmony of head and heart.

He represented the harmonious blending of the utmost

possibilities of jnana, Karma, Bhakti and Yoga. He was

THE SYMBOL OF THE UNITY OF ALL RELIGIONS

AND CREEDS, WHETHER MONISTIC, QUALIFIED

MONISTIC OR DUALISTIC. He showed in• his own

superhuman life that it is possible for one to be fully true

to one’s own religion and culture and at the same time to

be in perfect sympathy with all schools of thought, nay

to accept all religious creeds as true paths of leading to

,‘ the one common goal of humanity — the realisation of theDivine in Man. The great task before him was to intensifythe spiritual life of mankind and thus to save the benighted

humanity from perishing between the Scylla of scepticism

on the one hand and the Charybdis of bigotry and

exclusiveness on the other.

Trailing a hurricane, Mownavatar Meher Baba

descended upon the earth, and everything that came in

contact with his magnetic personality bore the impress of a

storm, at once impetuous and unconquerable. Before that

tremendous exhibition of Silence personified, deep-rooted in

the unshakable faith of the Self, coiled back all that was

paltry and weak. The source of his strength lay in his

Divine Origin of the Principle of the ‘ Highest of the

High’.

High spiritual strength was embedded in his Vish

watma-Shakti — unborn, urdying, eternal, changeless and

above all IMMORTAL. He belonged to the Order of the

______

DIVYA VAN!

Beyond—the beyond’ and hence, at the zenith of VedanticRealisation, He simply recalled His natural quality of theSupra—SeIf and claimed himself to be ‘AHAM BRAHMASMI’(I am God). Repeatedly he reminded us silently in thelanguage of total- awakening and said, “I have emphasisedin the past, I tell you now, and I shall age after age forevermore repeat that you shed your cloak of life and realiseexistence which is eternally yours. “ He tickled our souls toa sense of ‘ new consciousness’ which sprang up within, theridge - pole of the tabernacle of old forms and thoughtsgave way, doubts and misgivings vanished for ever and ashining personality grew up completely saturated with omnipotent power tinging with the glow of divinity and strengthhis very activity in ‘ seclusion ‘ and work in ‘silence ‘. Hebrought a fresh revolution in the thought - world of humanitywhich though looming in the background of a starry silence,holds the vision of a future, not veiled in the vague glamourof dream but lit with the solemn glory of a revelation. Howdistinctly did he say, “ THE HEART HOLDS THE KEYTO THE MYSTERY OF LIFE “.

While revealing this mystery of life, the Mownavatarwas compassionate enough to indicate clearly to his manylovers all over the globe about the Path to reach HIM.He says, “ The Path through the God—man is available onlyto those fortunate ones, who approach him in completesurrenderance and unwavering faith. Complete surrenderanceto God — man, is, however, possible only to very advancedaspirants. But, when this is not possible, the other HighRoads, which can eventually win the Grace of God, are:

1) Love for God and intense longing to see Him and tobe united with Him,

2) Being in constant company with the saints and loversof God and rendering them wholehearted service.

It is therefore, necessary that every Baba - lovermust try to search his own heart first and find out whetherhe is an ‘ advanced aspirant ‘ or just a ‘ beginner ‘.

FEBRJAY 1974 29

GLIMPSES OF MEHER

(LIfe story of Avatar Meher Baba in HistorIc Present)

By Dr. C. D. Deshmuith, M. A. Ph. ft (London)

Director, Avatar Meher Spiritual Academy, J”fagpur.

(Continued from January ‘74 Issue)

Meherabad celebrates Baba’s Birth - day in February 1938,With Meher - lovers gathering from all over.One visitor suddenly gets into unusual state,crying ‘ I have seen great Light ‘, when he is face to facewith Beloved Avatar Meher.The unusual is fairly usual where Baba’s super - normal

working comes in,people bursting into tears or becoming unconscious,or giving themselves over to emotional outburstsexpressing themselves in cries, or dancing or rolling about

on groundare at times a feature of gatherings,where the Divine Beloved is present,though Avatar Meher always asks every one to have

self- possession,being quick to bring back those, who fail,to a poise, using his famous double edged weaponof coaxing and chiding, with unfailing dexterity, tact and

strength;Soon after the celebrations, Baba goes to Beloved Panchgani,where in March, the author of this narration, receiveshis healing touch bringing calm and clarity to his troubled

soul,with an order to spend some time in the Cave in the

Tiger Valley,and later, a period of two months in seclusion at Basim,where he writes his Marathi Biography of Avatar Meher.From Panchgani, beloved Baba pays a visit to Pratapgadthe adjacent fort, associated with Shivaji, the Great,the founder of Mahratta Empire.Though other Masts are looked after at Meherabad,

1VYA VANI

Beloved Meher brings his dear Mohammed to Panchgani,to be with him, in the beautiful surroundings of hills and

dales.in the middle of June, Baba goes to Ahamednagar,spending some months in a bungalow in cantonment,and daily visiting Meherabad to give his personal attentionto the exalted inmates of the Mast - Ashram.Countess Tolstoy, with her spiritual background from her

Russian homedescribes the Mast - work of Avatar Meher,in picturesque detail, showing how the Divine Incarnationof Meherabad helps at every stage and in every plane.pilgrims, losing their balance or sense of practical realities,in their desperate search for Cod as Truth,becoming indistinguishable from mad persons.except to the discernment of the Masters,knowing the infinitude of complications in the winding Paththrough the turmoils and the storms of aspiring psyche.The longing for God has made some Masts discordantwith the current of usual life or settled ways of the world.But the Avatar alone canin the infinitude of his wisdom, insight, compassion and tact,remould, liberate or reconstitute the Masts.Beloved Baba cures through service, healing the souiwithout the paraphernalia of drugs or apparatus or

mechanism,or the tediousness of courses of exercises, or doctrinairisin,mercy through candid, unabashed love,replenishing the devastated psyche with vigour and tone.There is unlimited love behind his serviceit, therefore does not stop at this or that, being unlimitedin expression, objectives and effects,infinitely plaint and adaptive, offering to dothe lowliest acts like cutting their hair,removing the night-soil, giving them baths with soap and

water,clothingthem and feeding them with his own hands,often needing to cajole them and wait upon their whims and

incalculable moods,with a patience far surpassing that of mothers,doctors or nurses.

FEBRUARY 1974 31

Countess Tolstoy gives a graphic description

of the incomprehensible but far-reaching working

of the Divine Physician at his Divine taskof making God out of man.

Countess Tolstoy also translates in Russian Language

Purdom’s Biography of the Perfect Master — Meher Baba.The contractor entrusted with constructions on the Meherabad

Hilldreams that the negligence of his workershas resulted in a bulging wall;and to his own consternation, he discovers next day,that the wall has bulged out exactly at the place seen in his

dream.

And lie immediately orders it to be pulled down andreconstructed,

making it more safe and durabl.

Though the constructions are completed on August 25th,

the inauguration of Beloved Baba’s stayin Meher - Retreat on - hill takes place on’ 28th.

Beloved Meher is offered a golden crown by a Bombaydevotee;

and Baba himself garlands the workers,whose patient labours are now crowned with success,the function closing with a ‘ Bhandara ‘, the village — feast,simple but ample in love and fare,in non — discriminating plenty.Since early beginnings at Meherabad,Baba’s dwelling places have changed on from ‘Agra - kuti’ - hut,to his novel - house devised out of a huge and long table,placed under the shade of a neem tree,adjacent to the Dhuni, the sacred fire - place of Meherabad,then to a small house in ‘ Sai Darbar’, then onwardto a subterranean small room, just enough for a personto stretch himself, at the very site,where during the days of Premashram, Baba used to comeout of the cave to its threshold, to give darshan to boys.Now, on this very subterranean cellar, there is a room,with architectural semblance of a temple, with a dome,bearing on all its sides, symbols rof the four world-religionsthe temple for Hinduism and Buddhism, the Masjid for Islam,

32 Dtvy4 VANI

cross for Christianity and ‘Agringani’or the Fire-vase for Zorooastrianisism, - all pro claiming

the inviolable unity of all religions.

It is this subterranean chamber, which is going to bethe last resting place of the mortal coils of Baba

after he drops his body.The four symbols of great world-religions on this

proposed tomb or samadhi,

silently affirm the fundamental unity of all religions.

All the world-religions have history,

have had before them the important objeciive

of awakening and releasing the Divinity, latent in man.

The Prophets and the Avatars have held before man

the ideal of spiritual perfection emphasising those aspects,

which are particularly called for in the paricular context

of anthropological groups that have been addressed to.

I:riparting one and the same truth, they have deemed it fit

to clothe it in varying terminology, adapted to theunderstanding

and the needs of the immediate recipients

presenting the spiritual ideal in its personal or impersonal

aspect or in both,revealing the essential idritity or kinship

between man and God.

Avatar Meher gives man that synthetic vision

which reveals the diversity of divine aspects in differentreligions

as mutually complrnentary, in their truth, harmonyand beauty.

He gives not a new sect or religion, but a fresh perception

of the eternal and only truth, revealed in all religions.

Zarathrustra sounded the trumpet-call of duty,

inviting man to side with the forces of light,

in their perpetual battle with the forces of Darkness.

to be continued )

Edited, printed & published on behalf of The Meher Vihar

Trust by Swami Satya Pr&cash Udaseen and printed at Sri

Satyamamba Printing Works, Suryaraopet, Kakinada.

ANt

I ‘1 MEHER VIHAR TRUST

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1. I belong to no religion. Every religion belongs to me. Myreligion is love.

2. I am the divine beloved that loves you more than you canever love yourself.

3. I am the Lord of love and servant of My lover.

4. Let principle in work and honesty in life prevail.

5. One penny extracted in My name, without true basis, isdishonesty and will be the cause of millions of births.

6. Think well of those who think ill of you.

7. If you truly and in all faith accept your Baba as theHighest of the High it behoves you to lay down yourlife at His feet.