Meher Baba

Be mentally free and happy.

As is the cause, so is the effect. The cause may be big and important, or small and insignificant. But the result will definitely be according to the cause.

The woes of this world are imaginary, and are the self-created result of our own ignorance. Having no cause, they are therefore unjustifiable.

If there is no reason or cause, then it naturally follows that the result is unreal, insubstantial and meaningless. So why worry about the happiness or misery of this world, which has no cause behind it except imagination?

Just go on observing things as a passive spectator as they go on around you, keeping the mind free and happy. As Hafez says,

'Both the happiness and sorrows of this world will pass away, so it is better to always remain peaceful.'

October 1922,
LM2 p439-440

Human excrement is totally useless. Only swine eat it. Similarly, when the flesh is cut from a carcass, only bones remain, and these are thrown to the dogs.

Man's mind is like flesh, and his body is like the bones. We eat flesh (meat) and digest it, which means we use it. But the bones are inedible and of no use. So we give them to dogs, who can chew and utilise them. We, as men, must care for our minds, which are like the meat. We should use our minds by training them to flow into the proper channels.

We have to drop these physical bodies sometime, for they cannot be preserved. To illustrate this: suppose one's finger is chopped off, or a leg is crippled. We should not worry or weep over it, because we know that this whole physical body has to be discarded one day. But we should be most careful about our minds, which are of the utmost use to us. The mind should be directed toward proper spheres. It should be kept in check and utilised.

If this body, which we have to discard one day, is used for anything, it should be used in the service of three causes: God, the Master, and our fellow man. The body may become weary and worn out, it may bring us suffering, but so what? Man, as a physical being, is destined to suffer. So long as the body is vibrant, active and under our control, man can be said to have used it for a good cause by directing his energies in any good or noble work.

2 July 1925,
to a group of Parsi politicians
Aw 22:1 p51
Another version: LM2 p729

(Meher Baba and his Mandali were all vegetarian at this time, so the analogy of meat-eating may have been directed at the Parsi visitors.)

The whole universe is full of bliss. In fact, nothing really exists except bliss. But ordinary mortals cannot achieve it, and they run after material happiness, trying to extract pleasure out of the world by acquiring possessions. Man tries one pleasure after another, but all fade away, and he is never satisfied. When he is fed up with one, he tries another. When that one proves distasteful, something else is tried, and so on. For ages on end, mortal beings have tried in vain, birth after birth, to gain happiness from the world.

But where is this bliss found? What is man to do if all his efforts are in vain, even after ages? How is he to find real bliss? Only the Sadgurus and Avatars enjoy this divine bliss.

If you need something, then you have to approach the person who has it. Similarly, to acquire this bliss, one must go to those who have it, and who continuously experience and enjoy it - the Realised Perfect ones. Only they can give it to you, and you must remain with them to attain that bliss.

Satsang (the company) of these Perfect ones is the best medium and path to the attainment of bliss. By the grace of the Sadguru, you can gain this bliss in a moment. So the Master's grace is essential, but you have to earn it by staying with him and serving him with all your heart.

These Realised personalities are of two kinds: Saliks or Sadgurus, and Majzoobs or Brahmi-bhoots. Both are Realised and enjoy perfect bliss; but outwardly there is a vast difference between these two types. The Majzoobs, though God-realised, go about in rags, or are completely naked. They remain in dirty surroundings and are oblivious of the world and of people, to whom they appear to be crazed beggars. On the other hand, Saliks and Sadgurus, though fully God-realised, act just like ordinary mortals. They eat, drink, sleep, talk and appear to suffer like any other ordinary man.

But how can you recognise them? Among a hundred thousand so-called saints, there may be only one who is real. What is the test? The best test is to have his company. Maintain your connection with him; stay with him. Then you can know him, and even, in your own limited way, judge him by your standards, understanding him to some degree.

For example, there are two glasses full of water. One glass contains a little salt in it. But how can you know which is which? For that, you have to taste the water, and only then are you able to know the difference. Similarly, by keeping the close company with a so-called saint or Master, you will come to know who is real and who is false.

Q. But how can we acquire the desire for the company of saints?

Baba: By killing all desires except one: longing for real bliss. Thus only by longing for bliss will you have the chance to come in contact with a Perfect Master, and then, as I said before, his sahavas, his contact and his service will do the rest. You will gain real bliss.

Q. But how do we earn that opportunity? All of us cannot think of God and have the intense desire for real bliss.

Baba: Naturally, this depends on one's sanskaras. There is a course of experience through which every being must pass to realise God.

Suppose an ordinary person, who has no thought of God or desire for real bliss, gives something to charity out of his philanthropic nature and feelings for the poor. This is a good deed, and due to that and his mercy for those suffering, he is helped inwardly and progresses.

His kind and generous mentality enables him to progress further and further, until a time comes when the desire for real bliss is created. The desire for bliss is born in him automatically. This desire leads him to a Sadguru, and by thus reaching the original source of everything, he is eventually able to attain bliss. But before achieving this state of being able to create a desire for real bliss, he has to pass through a succession of experiences, both good and bad.

In fact, there is nothing such as happiness and misery, virtue and vice, or good and bad. Only bliss exists. The experiences of happiness, misery, virtue, vice, good and bad are nothing. But they are the necessary stepping-stones on the course to higher things, which, though illusory, everyone has to pass through.

Only the Sadguru can alter, divert or destroy this course. That is, he can change the course of a person's destiny. This automatically occurs once a person comes in contact with such a Master. Unless all the experiences and sanskaras of this course are wiped out totally, there is no chance of Realisation for the disciple; and only a Perfect Master can do that.

There are five types of men:

Those who are water-diviners

Those who know the water-diviners

Those who use a machine to test for water

Those who begin digging a well, and

Those who, in order to drink water, find a well.

The water-diviners are the Perfect Masters and God-realised beings. They know that water (love) will be found in a particular area, and they lead others to the spot.

Those who know the water-diviners are their disciples and lovers, and they eventually find water by following the instructions of the water-diviners, whose knowledge is sure.

There are others who rely on machines (their minds) to try and find water.

Still others begin digging a well with no test at all - first in one place and then in another - following one master and then another from place to place.

Still others do not even begin to search for water. They only drink water when they find it in a well; in other words, they don't even try to look for it.

Therefore, to be sure to strike water (gain true love and knowledge), find the water-diviner, who is certain to lead you to it, and stick to him.

(Someone asked about yoga)

Baba: The state that comes from yoga is like a state of intoxication. It is like a drunken man whose thoughts have no sum or substance. So create the longing and have the thirst, all the time thinking, 'O God, when will I meet you, when will I meet you?' And to have such thirst, create love.

21 August 1929,
LM4 p1202-1204

I must ask all aspirants to remember once and for all, that if they are desirous of rapid progress and quick enlightenment, they should live up to the following four laws:

1. If possible, observe celibacy. If already married, keep as little sexual intercourse with your partner as possible. Consider, if you are a man, all other women as your sisters; if you are a woman, all other men as your brothers.

2. Avoid all animal food, except milk and the products of milk. Don't partake of even eggs.

3. Avoid all intoxicating drugs and drinks. Tea is not an intoxicant, provided it is weak. But be moderate in your habit of tea drinking.

4. Curb yourself, and never give way to anger. Whenever you fly into a passion, you contract red sanskaras, which are the worst of all.

Meher Baba,
Ms 2:2 p8 (February 1930)

Meditation, repetition of God's name, and spiritual practices in themselves have no meaning. While meditating, any thought comes. Compared to these, my service and my sahavas are better, for they contain the seed of love, and only love is required.

11 February 1930,
LM4 p1268
sahavas = company

Remember me before starting and after finishing any work. Think of me before doing anything. If you have to write something, remember me before starting, and then mentally say 'Baba, it is you, not I, who is writing.'

Meher Baba,
30 March 1930,
LM4 p1293

Q. Could you show us some means to overcome our weaknesses and faults?

Baba: By selfless service, devotion and love. By utilising our best in the service of others. By remaining in the world, and yet not being of it.

Q. What about a person who is so engaged in various activities that he does not know which activity is more important, and which to give up? At such times one worries, even if the intention is good.

Baba: But one must not worry at all. Doing your duties selflessly, try to go beyond the limitations of the intellect. Thirst for divine inspiration and experience of infinite consciousness. Merge in the ocean of divinity.

Q. How can I attain such a state?

Baba: By doing selfless service, thus developing a pure character with devotion and love for God.

to Mr. Vivian,
29 September 1931,
LM4 p1439

One must sincerely try to do his duties. But the results must always be left with God. Worrying about the results is no good and of no use.

If a person wishes to do anything for others, he must do it sincerely. And having done it, he should not worry about the results, for results are not in human hands. It is for humans to do, but for God to ordain.

To remain aloof from results is not difficult, but men do not try. Because it is human nature to think of the results of one's actions, however, it does not mean one should worry. Man must think, but he must not worry. Try to attribute all your acts to God, and let results be his.

25 April 1934,
LM5 p1866

Pilu Satha (about her sister Shirin): She works very hard. Since our mother died years ago, and we were all so young, Shirin has looked after all of us brothers and sisters, brought us up, and managed everything in the house.

Baba: Working for and serving others, and undergoing so much strain, is very good. It wipes out past karmas, and even the new sanskaras which are created are very faint. So it is of tremendous spiritual benefit to work, serve, and undergo hardships for others. Sitting idle and always eating ready-cooked, served meals, without lifting a finger to help, is very bad spiritually. It creates very deep sanskaras which are difficult to wipe away.

16 May 1934,
LM5 p1869

I would like some of you to nurse and wash lepers - some of you to be merged in meditation on me - some as mendicants - some gay - some thin as skeletons - some big and fat - but all to work for me. It is your doing it for me that counts. Otherwise we have hospitals and nurses to call upon. But I want you to work for me, beg for me, write for me, meditate on me. When you think of those lepers as Baba, you wash with love. Baba is in all, so if you wash a leper with the same love as you wash my hair, then only do you express the St. Francis state.

If you dance for me, you do as much good as one who meditates on me. Some like work, some like play, but when you work for me, play for me, then it is the same. This is Vedanta and Christian philosophy in a nutshell. So very easy, yet so very difficult. Ramakrishna used to say to the Mother (meaning God), 'I lay all my sins and virtues at your feet.' Virtue and sin both bind. Both are fetters. Be they of gold or iron, both bind.

Eat, dance, but forget yourself in the action and have me instead. This is action. When you (ego) go away entirely, I am one with you. So bit by bit, you have to go. Today your nose, tomorrow your ear, then your eyes, your hands, everything. So better think of me when you eat, sleep, see and hear. Enjoy everything, but think it is all Baba. Baba enjoys it. Baba is eating it. Sleep soundly in Baba, and when you wake up, remember it is Baba getting up. The one thought will do. If you get a pain, then think it is Baba getting a pain. Then it will be all the time Baba...

Try to forget yourself and do all as Baba, and you will enjoy what you do. It is all bliss, all love. It is we who have created misery.

2 April 1937,
Aw 10:2 p17-18

If you don't want to be old before you really ought to be old, be cheerful in thought, word, deed and appearance - most of all in appearance. Maybe you are not happy inside, perhaps gas in your stomach. But you must look happy. I always find half of you garlic-faced. When you eat garlic, it is a smell passed on to all. So when you appear garlic-faced, that too is contagious. It is a divine art to always look cheerful, it is a divine quality. It helps others. When you are garlic-faced, it makes others unhappy.

1930s, India, LA p239

Commenting on the statement, "Finding God is the eternal problem and struggle," Baba explained:

It is true. But one must not stop there and make no efforts, taking that problem as impossible to solve, and feeling despondent, give it up. That search and struggle must continue, with added vigor and enthusiasm at every step, and the longing developed so intensely that it becomes one's only problem in life. To that end, one should struggle, moving on and on, and try to find all sources of enlightenment in the solution of this.

The best, easiest, quickest way is to find a Master who has realised God. Although that is not easy at all, and one may have to come across many false and fake ones before he finds the real one. But if the longing for that eternal search is kept up, he will come across one who will guide him right to the goal.

Even those living in the company with a Master should not feel content and say that they have found everything because they have found a living Master. For even though it is a true statement, it lacks actual experience. And experience can never be had without effort. So try, all of you, to see your Master as he really is, and not as he appears to you. And even in your Master, try to find that infinite experience that pervades everywhere.

Tr p237-238

All the meditations, yogas, concentrations do not teach what Baba teaches you through everyday living. That is, to be kind to those who ill-treat you, and to love those you dislike. This is the highest practice of yoga.

When Christ was mocked, spat upon and beaten, he did not use his powers, but he retaliated with love. You should be glad of an opportunity to be mistreated by others. You should thank them for the opportunity of suffering and loving.

The purpose of your being with Baba is to eliminate the ego.

before June 1939, T p94

Remember that the first step in spirituality is not to speak ill of others.

All human beings have weaknesses and faults. Yet they are all God in their being. Until they become Realised, they have their imperfections.

Therefore, before trying to find faults in others and speaking ill of them, try to find your own weaknesses, and correct those.

27 January 1940,
LM7 p2506

For most persons, spiritual sadhana (practice) consists in the external observance of the rituals and the ceremonies prescribed by their own religion. Such observance has, at the initial stages, its own value as a factor which contributes towards self-purification and mental discipline. But ultimately the aspirant has to transcend the phase of external conformity, and get initiated into the deeper aspects of spiritual sadhana. When this happens, the external aspect of religion falls into the background, and the aspirant gets interested in the essentials revealed in all the great religions. True sadhana consists in a life which is based upon spiritual understanding; and it comes to a person who is really keen about spiritual realities.

Sadhana must never be regarded as consisting in the application of rigid laws. In life there cannot be, and need not be, strict and unrelieved uniformity. In the spiritual field there is ample room for the diversity of sadhanas. The sadhana which is useful for a particular aspirant is bound to be relative to his sanskaras (impressions) and temperament, and so, although the spiritual goal for all is the same, the sadhana of the aspirant may be peculiar to himself. However, since the goal is the same for all, the differences with regard to sadhana are not of vital importance; and the deeper aspects of sadhana have importance for all the aspirants, in spite of their differences...

In its deeper aspects, spiritual sadhana consists in treading the Path of Knowledge (Dnyana Marga), the Path of Action (Karma Marga), and the Path of Love or Devotion (Bhakti Marga)...

There is a beautiful story of a Kasturi-mriga which brings out the nature of all spiritual sadhana:

Once, while roaming about and frolicking among hills and dales, the Kasturi-mriga was suddenly aware of an exquisitely beautiful scent, the like of which it had never known. The scent stirred the inner depths of its soul so profoundly that it determined to find the source.

So keen was its longing that, notwithstanding the severity of cold or the intensity of scorching heat, by day as well as by night, it carried on its desperate search for the source of the sweet scent. It knew no fear or hesitation, but undaunted went on its elusive search, until at last, happening to lose its foothold on a cliff, it had a precipitious fall, resulting in a fatal injury.

While breathing its last, the deer found that the scent which had ravished its heart and inspired all these efforts came from its own navel. This last moment of the deer's life was the happiest, and there was on its face inexpressible peace.

All spiritual sadhana of the aspirant is like the efforts of the Kasturi-mriga.

The final fructification of sadhana involves the termination of the ego-life of the aspirant. But at that moment there is the realisation that he himself has, in a sense, been the object of all his search and endeavor, and that all that he suffered and enjoyed, all his risks and adventures, all his sacrifices and desperate strivings, were intended for having true self-knowledge, in which he loses his limited individuality, only to discover that he is really identical with God, who is in everything.

Di v5 p36-44

For more on sadhana, see the article these passages are drawn from in Discourses: Di v5 p36-44, or Di (7th ed.) p258-265.

The following instructions, if carried out wholeheartedly by you, will allow you to help my work of spiritualising the world. They are not to be treated like long-established sermons, read, heard and forgotten. They are not to be understood in the light of philosophical slogans preached merely for the sake of preaching. They are simple, eternal truths, which I want all of you to try your utmost to live. The instructions are:

1. Amidst all your duties and attachments, let the background of all your thoughts be only the one thought that 'God alone is real, and all else is illusion.'

2. Infuse into others the idea that the ultimate goal of all life is to know God in his true, infinite aspect.

3. Think less of yourself and more of others by trying to make others happy, even if you have to suffer for it.

4. Learn for yourself, and teach others, that the recognition of God's will means not to complain of your lot; that control of the mind means not to be upset by misfortunes; that loving all as children of the same one God means not to be jealous of anyone, and not to hurt the feelings of anyone.

Now listen very carefully: The period of one month beginning from May 15th 1943, and ending on June 14th 1943, is the most important period of my spiritual mission. During this whole month, I want every one of you to follow literally the following:

1. Observe strict celibacy, even if you are married.
2. Do not attend cinemas.
3. Do not go to theaters and concerts.
4. Do not attend parties.
5. Avoid entertainments.
6. The first thing every morning is to say a sincere prayer from you to God to make you understand him and his will:
   'God make me understand you and your will.'"

15 May 1943,
written instructions to 125 men,
LM8 p2783-2784

The deeper secrets of the spiritual life are unveiled to those who take risks and make bold experiments with life. They are not intended for the weak-kneed who seek guarantees for every step.

before 1948, Av p278

A young woman asked Baba how she could serve others. Baba told her,

"Those who really know, know they do not have to do anything."

July 1952,
New York,
Aw 14:2 p18

As soon as we make others happy, then God knows about it immediately and is pleased. No amount of prayer and meditation, or artis you can say, will please God... He is deaf to that. But when you help others or serve others at the cost of your own happiness, immediately God knows and hears your actions, your activities, and is pleased...

When you become one with God, the bliss that you experience is eternal, infinite. There is no break in that bliss. It is continual. And then you can make others happy. You get the authority to make others happy.

The only thing that I have been repeating ever since the first time I came is love God. Age after age I have been saying nothing but love God. Love - everyone now uses the word love. It has been made so very cheap. If one really loves, one would never utter that word. What does it mean to love God? It is a very, very great thing. The true lover of God never says anything. He forgets that he loves God.

How will you love God? How should you love God? Not through meditations, not through so-called prayers or other things. There are two ways. One is to leave all and everything. That means to have nothing of your own, not even your body... to renounce absolutely everything. Everything means not only your surroundings, but everything, including yourself.

The second thing is something great. There you don't have to renounce anything. You can lead a family life, be in the world, do your work or business, attend your services, attend theatres, parties, everything. But always do one thing. Constantly think, constantly try to make others happy, even at the cost of your own happiness. That is the second way of loving God.

21 July 1956,
New York,
Aw 4:2 p22, 24-25

Christ said, 'Leave all and follow me.' What did he mean by that? He didn't mean leave the body, food, sleep and all that. No - he meant leave all thoughts of possessions, all worldly thoughts, and think only of him.

Think of me to such an extent that you see me, however far away I may be. You see my body here now. However far away my body may be, you will be able to see me physically also. In India, some love me to such an extent that they see me physically present, although I am thousands of miles away from them.

22 July 1956,
New York,
Aw 4:2 p30-31

"Ceremonies and rituals have no importance. Love holds the key. Duties must be discharged, but at the back of the mind, always think that all is illusion, and Baba is the only reality."

Meher Baba,
Aw 22:1 p39

A man who was visiting Baba told him that he wanted to stay with him for a month in Poona in order to do 'seva,' (service) for Baba. Baba told him:

"What service will you do here? Spreading my message of love is my service. If you stay here, on the contrary, I will have to do your seva, as I will have to look after your health, food, clothes, etc. Besides, in Poona there are more fellows who can talk about my message of love than there are listeners.

"Real value of service is when there is an opposition to it. Your contact with me brings many difficulties to you. Still, if you hold on to my daaman, it is creditable. When you have no food to eat, no money in your pockets, and still you do my service, then it is real service.

"Your very life should be a standing example to others. Love should not be external, and there should be no show about it. External love means observing silence, fasts, etc. Some sick persons are not allowed food for a long time, but this does not mean they have love for God. Carry on your worldly duties, but think that Baba is behind everything."

Baba asked the man to return to his town, and at parting told him, "Take me with you. Don't worry."

Aw 22:1 p66

Also see the chapters PRAYER, MEDITATION, and FOLLOWING MEHER BABA in Book One and Book Two.

For more about spiritual practices, see ''The Deeper Aspects of Sadhana,' Di v5 p38-44 (in the 7th edition, p258-265). Sadhana means spiritual practice or effort toward the goal of conscious union with God.

For more about service, see 'Readiness to Serve' in the chapter QUALIFICATIONS in Book One. Also see the discourse 'Selfless Service' in Di (7th edition, p89-93).

Index - Book One

Copyright 2005 Patra Chosnyid Skybamedpa, The Eastern School of Broad Buddhism.
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