NOT MUCH SHOULD BE SAID ABOUT IT BECAUSE IT CREATES SUPERSTITION

Cyrus M. Khambata Daily Messages

Another day, Baba took the women for tea to Fred and Ella Winterfeldt’s apartment in Manhattan House on East 66th Street. Baba praised the tea and stated, “Ella is an angel.”

Then he remarked, “Even angels do not have this love for God. If they want to be Realized, they have first to become human. When a person becomes God-Realized, he drops the body in one to three days.”

Baba teased Margaret about not caring in the least about God-Realization. “Baba, I love Maya,” she joked. “I think Maya is beautiful! Besides, I would like to be with you again.”

Ruano Bogislav was also there and she had something on her mind. She asked, “Is it true that certain substances hold impressions?” Being a rather strange question, Baba shrugged his shoulders, and Ruano continued, “When you called me to come to India in 1936, I had little money. But with a friend, I happened to go to a fortune teller, who said I should take off the old Chinese bracelet I was wearing, and things would improve. She said it had belonged to someone who had lost everything in life. So I did. I thought, why not? And, almost at once, someone sent me a check for five hundred dollars, enough for the boat to India.”

Baba spelled on the alphabet board (which Mani read), “It is true, certain substances or creatures at the four corners (turns) of evolution hold impressions – certain metals, gems, black wool, cats, dogs. Not much should be said about it because it creates superstition.”

“Will I be with you again in India?” Ruano asked.

“Maybe,” Baba replied.

Afterwards, as Fred Winterfeldt was wheeling Baba out to the car to return to Scarsdale, he was overcome with seeing Baba in that condition. He asked, “Baba, why is it that the Avatar has to bear so much suffering?”

Baba answered, “So it was, so it is now, and so it will be.”

Lord Meher, American Edition, Bhau Kalchuri, Vol. 11, p. 3878.

BABA DISCOURSES ON AURA AND HALO

Cyrus M. Khambata Daily Messages

Presented here is Meher Baba’s discourse explaining the difference between an aura and a halo:

The aura and the halo are two different things and people are unable to distinguish between the two. Few people know that an aura and a halo are quite different in their respective natures, despite their close interconnection. No man can ever possess both aura and halo completely developed at one and the same time.

Like their respective shadows, every man, woman, child and baby has an aura, but only a very few individuals have a halo in any of the varying phases of its development, and still fewer possess a full halo. An aura is the reflection of the emotions of an individual mind, just as any physical thing possesses its shadow on the physical plane. The halo begins to appear when the aura begins to disappear.

The difference between a mental reflection (aura) and a physical shadow is tremendous. Shadows depend upon their physical forms, but an individual aura remains unaffected, even when the person concerned drops his physical body. This is because, in spite of physical death, the individual continues to possess the mind and the impressions in it, as well as a subtle body which has a direct connection with the aura.

Every action, significant or insignificant, intentional or unintentional on the part of any person, creates relative impressions (sanskaras ) which get imprinted on the mind of the individual, just as sound is preserved on a phonograph record and images of light and shade are caught on photographic film. As thought is the first direct medium of expression of an impression [sanskara], a deep connection is established between the thoughts and the impressions of an individual.

An aura, therefore, is the mental reflection of the aggregate impressions of thoughts and actions gathered by and stored in an individual mind. As long as the impressions are there an aura is always there, as an envelope of very fine atmosphere comprised of seven colors which remain more or less prominent according to the nature of each individual’s impressions.

No two men are alike in all respects and yet all have common physical features. Similarly, the aggregate of individual impressions differ from one another, both quantitatively and qualitatively, yet every aura is comprised of seven colors common to all. These seven colors of an individual’s aura represent the seven principle categories, corresponding to the aggregate impressions of each.

Thus, every individual aura is the image of a circle of seven colors and each aura differs from the other in proportion to the amount of each of the seven colors, according to the individual’s prominent mental impressions. For example, red would be the most prominent color in the aura of a man whose impressions are predominantly made up of lustful actions. Likewise, each aura also differs in the color formation on the borders between every two prominent colors in it.

The halo begins to develop and an aura begins to disappear only after an individual starts advancing on the path to God-Realization. When the aura begins to get more and more faint, the halo commences to shine more and more, getting brighter in proportion to the progress of the individual’s consciousness on the path. The halo becomes very bright only after an individual aura is on the point of disappearing. This happens in the case of one who wakes up fully conscious in the sixth plane of complete mental illumination.

In the Seventh Plane of Reality, the God-Realized Being is, once and for all, entirely free from each and every impression because the very storehouse of impressions itself, the individual mind,  is then annihilated and there remains neither aura nor halo. The Reality of God alone reigns supreme in Self-Consciousness of infinite power, infinite knowledge and infinite bliss, with all illusion ceasing to remain as illusion.

When One who is God-Realized is able to return with his God-Consciousness simultaneously to all the planes of illusion as a Perfect Master (Sadguru or Qutub), his halo is the most bright and infinitely brighter than all the suns of the universe put together. It is out the question for anyone, other than those who have attained the consciousness of the sixth plane, to behold the divine effulgence of the Perfect Master’s halo.

In all other cases, the halo is an expression of individual advancement of the path [subtle and mental planes] and a sign of the dwindling of the individual’s sanskaras  or impressions. In such cases, the halo is like a growing bright circle of the mental atmosphere of illumination: colorless throughout and yet, in every phase of its manifestation, far, far richer in spiritual splendor than any combination of colors can ever be.

If, due to love for his Master, a man happens to see what appears to him as the halo of the Master, it is not actually the halo but a part of his own aura as is temporarily reflected by the effulgence of the halo of an illumined one or of a Perfect Master.

Without necessarily being consciously advanced on the path, and merely as a result of deep and sublime emotions, the aspirant may from time to time have glimpses of the reflections of inner sights, reverberations of the echoes of inner sounds, redolences of the inner fragrance and distant shades of the inner ecstasies. All of these are but trivialities connected with the higher illusions of the path [planes]. There are also many techniques and natural causes for the manifestations of such phenomena, which are beyond the faculties of an ordinary man’s mind. A book could be written, especially regarding their potentialities and repercussions, both high and low.

All illusory phenomena – gross, subtle and mental are not only dream-stuff, but everything termed as “false illusion” is made up of dream-into-dream stuff, which has no value at all unless it helps a man to awaken to Reality.

God is the only Reality and all is illusion. The whole of the gross universe is but a part of the huge cosmic illusion containing higher illusions of the spiritual planes of man’s consciousness.

Lord Meher, American Edition, Bhau Kalchuri, Vol. 15, pp. 5202 – 5204.

SCREENING OF BABA FILM ON SUNDAY, 22ND JULY 2018 AT THE BOMBAY CENTRE

Cyrus M. Khambata Daily Messages

Dear Baba-lovers,

Jai Baba!

There will be a screening of a  film “JOURNEY WITH GOD” on Sunday, 22nd July 2018 at the Avatar Meher Baba Bombay Centre, Navyug Niwas, Opp. Minerva Cinema (now demolished), Dr. Dadasaheb Bhadkamkar Marg, (Old Lamington Road) Mumbai 400007.

It is an account of Baba’s nine weeks’ journey during January 1954 to remote towns and villages in the north and south of India, during which time He publicly declared Himself as the Avatar of the Age. Some of the disciples who journeyed with Baba share events of that momentous tour.

The Sunday satsang will commence as usual at 5:30 P.M.  and the film will start at 5:45 P.M.

You are requested to be at the Centre well before 5:30 P.M. so as not to disturb others while the programme is on.

All are welcome.

Please inform others in your contact.

In Beloved Baba’s love and service,
Cyrus M. Khambata

 

A SPECIAL MESSAGE FROM BABA

Cyrus M. Khambata Daily Messages

The other Sufis assembled at Ivy’s apartment at 2 P.M. on July 20th. (1952) Charmian had stayed at Scarsdale for lunch, and then had driven Baba back to the city with the mandali.

A special message from Baba, dictated by him on July 7th, had been posted on a bulletin board. Jeanne Shaw had been assigned the duty of requiring everyone to read it. It read:
I am equally approachable to one and all, big and small.

To saints who rise and to sinners who fall,

Through all the various Paths that give the Divine Call.

I am approachable alike to saint whom I adore

And to sinner whom I am for,

And equally through Sufism, Vedantism, Christianity,

Or Zoroastrianism and Buddhism, and other “isms”

Of any kind and also directly through no medium of “isms” at all.

Baba later explained his message:

This poster must have made it very clear to all that I can be directly or indirectly approached. That means through different “isms,” sects and different formations; or personally by direct contact; or in the Indian term ”sahavas,” which means literally physical nearness and service. But today we are concerned with Sufism, so I will not go into details about the direct approach, but can tell those who are in personal contact through love or service that I can be realized by their direct approach.

If you take Baba to be perfect and one with God, Baba is then the Ocean and these different paths – Sufism, Vedanta, Zoroastrianism, Buddhism, Jainism and Christianity – are as rivers to the Ocean. But now the time has arrived and a period has arrived when these rivers have more or less become dry. Those who follow these different paths do it only in form. More importance is given to ceremonies and practices, but the real purpose is lost sight of.

Vedanta, which is based on unity and assertion, finds its goal in the ”Aham Brahmasmi,” (“I Am God”) state. Buddhism, which is based on good living, finds its goal in Nirvana. Zoroastrianism, which is based on pure thoughts, pure words and pure deeds, has its goal in Ahuramazda. Christianity, which is based especially on Christian mysticism, has its goal in becoming one with the Father. And Sufism, which is based on love, ends in fana and baqa, the annihilation and the becoming. And the different yogas – bhakti yoga, dnyan yoga, karma yoga and raja yoga – have their endings in Nirvikalpa samadhi.

All these ends mean becoming One with God, and living the life of God – in short, deification.

But, as I say, the time is such that these rivers have gone dry and so the Ocean itself has to go out and flood these rivers. So it is now time for me to reorient these different “isms” which end in one God.

I intend to make one unique charter regarding this reoriented Sufism and send it to Ivy Duce from India in November, with my signature, and entrust the American Sufism work to her. This charter will have an entirely new aspect but not lose its originality.

In the same way I intend to reorient the different “isms” and entrust the work to responsible workers and worthy persons. Now when I send the charter and constitution, and the instructions, it will be applicable to the whole Sufi world – and will, by God’s grace, be lasting in its effect and influence.

I give you all my love, including all of those who could not be present here.

Lord Meher, American Edition, Bhau Kalchuri, Vol. 11, pp. 3872 – 3873.

YOU SHOULD UPLIFT THEM AND LOOK FOR GOD IN THEIR HEARTS

Cyrus M. Khambata Daily Messages

A FRENCH COUPLE, Robert Antoni and his wife Yvonne, age fifty-two, had come from Paris to meet Baba with Andreé Aron. Yvonne had first heard of Baba in Paris in 1940, during a German air raid. She had been visiting a friend when the attack came, and both hurried down into the basement shelter. When the alert was over, the elevators were not functioning, so they had to walk back up to the sixth floor. In doing so, they helped an elderly lady reach her apartment on the fourth floor, and when they arrived at her front door the woman folded her hands saying, “Thank you, Baba.”

“Who is Baba?” Yvonne asked.

At once the woman gave her a small piece of paper on which was printed: “Shri Meher Baba, write to Meherabad, India or to Princess Matchabelli, New York.”

During World War II they were not allowed to write to foreign countries, but in 1945 when the war ended, Yvonne Antoni immediately wrote to Baba and received a reply through Adi in which Baba conveyed: “I know you and have been protecting you.”

When she finally met Baba, Yvonne Antoni recalled: “We proceeded toward a small lounge where Baba was waiting for us, seated on a sofa. When I caught sight of him, I had the impression I was seeing a radiant Being; there was a bright white light in the room.”

Robert Antoni worked with juvenile delinquents and was quite weary of the job. Baba explained to him: “You should not be brought down by them, but on the contrary you should uplift them and look for God in their hearts. As long as the heart speaks, language does not matter. God is in all. He is everywhere. He needs no words or language. He does not listen to the prayers from our mouths but from our hearts. Remain happy always, even in adverse circumstances. If there were no turmoil, you could not test your ability to remain calm. One must try to remain happy always. One must try to make others happy.” After their interview, the Antonis flew back to Paris the same evening.

Lord Meher, American Edition, Bhau Kalchuri, Vol. 14, p 4942.

RENUNCIATION MEANS GIVING UP THINGS THAT YOU LOVE MOST

Cyrus M. Khambata Daily Messages

On July 18th, (1939) Baba remarked to the men mandali about renunciation, “Renunciation means giving up things that you love most.”

Turning to Masaji, he spelled out, “Masaji should go to the movies but come back without seeing the picture! That is real giving up. Go, but don’t watch, and then return.” In conclusion, the Master’s unique way of training the mandali was not in depriving them of things they liked, but in giving those things to them, and ordering them not to use them or enjoy them.

Pleader, who had originally joined Baba to attain God-Realization, had recently returned from Bombay and had been confronting Baba for several days, saying, “According to your orders, I fasted for three years; I kept silence; I remained in seclusion; but up to now, you still have not shown me the sight of God!” However, Baba kept urging him to continue his unusual practices. The other men mandali did not practice such obvious penances or austerities. Their austerity was in obedience.

But one day during this period, Pleader could not control his obvious dejection and frustration, and Baba did not like it. Fed up with Pleader’s attitude, Baba called him and Pendu, and asked Pendu, “How long have you been with me?”

“Since 1922,” Pendu replied.

“What do you want from me?”

“Nothing!”

“Then why are you with me?”

“To serve you, to see to your pleasure and to do as you order.”

Sending Pendu away, Baba reprimanded Pleader, “Pendu has been with me for so many years, and you know how hard he works for me. Still, in return, he wants nothing! You, too, should create that mental attitude which will bring you, unasked for, that which you desire!” Baba then sent Pleader back to Bombay after giving him certain instructions.

Lord Meher, American Edition, Bhau Kalchuri, Vol. 7, 2439.

A DISCOURSE ON GOD REALIZATION

Cyrus M. Khambata Daily Messages

Afterward he continued his discourse on God-Realization given the other day, for the benefit of those who had not been present:

The state of the Majzoob is very splendid. Neither has he anything to do for the world, nor for his body. He himself is drowned, and he is God Himself! Except God, nothing exists for him.

The Jivanmukta is gross conscious. He eats, drinks, but has no concern with the world. The Sadgurus and Avatar also eat and drink, but their connection is with the whole world and with everyone.

God is absolutely independent in His Beyond-Beyond state, so much so that He has no consciousness even of Himself. In that state, He is the source of power, knowledge, bliss, beauty and wisdom, but He is totally unconscious of them. The other day, I said that in the Parabrahma state God is called Allah. He is the Absolute in that state. In it, He is conscious of His knowledge, power, bliss, eternity and infinity, but He cannot express them in that state.

God in human form can express all these. God is eternally independent. To say that God is eternal means that He always was, He always is and He always will be. You cannot grasp this. We cannot comprehend this thing in our normal state.

Imagine that He was. When we say was it means that something existed before it. So what is the beginning and when has it started? There is no beginning at all, and when there is no beginning, how could there be an end? Imagination cannot fathom that which has no beginning and no end. Because imagination is limited, it cannot grasp the Unlimited and the Beyond state is beyond imagination.

This means that we can never be able to understand God through the intellect. Whatever I am saying is also described in the Gita, Upanishads, Vedanta, the Bible and Sufi literature. It is all written, but it has no meaning! Because God is beyond intellect. Mind’s understanding cannot grasp Him. So what is the use of your trying to understand Him by reading? Thus God is beyond understanding.

We also cannot say that God is One. The idea of oneness limits Him, and He is infinite. So we can only say that God IS. We can only say that in the Beyond state, where there is no beginning or end, nothing exists but God. By saying that, we mean that except God there is nothing. Thus, nothing exists! Now we will see how this Nothing is this whole universe!

There is nothing except God. So this “nothing” IS in God in a latent form. If there is only God, then He is everything. So in this infinite everything, there is this latent nothing – but nothing IS.

The first imagination in Vedanta is called the ”lahar” (whim); by the Sufis it is called ”guman” (fancy). This first imagination was the first urge in the beginningless beginning to know Itself. As soon as this urge appeared, the beginning of the beginning started – not of God, but of the whim which created this Nothing which was latent in God. It was the whim: ”Who Am I?” That very moment, with the beginning of the whim, Nothing was produced, and instead of knowing Himself, God began knowing this Nothing.

For example, imagine that when a whim comes you are sound asleep, and Elcha, creating a disturbance, wakes you up. Now the meaning of Elcha’s disturbance is the whim to know oneself. So when you are disturbed, you gradually awake from your sound sleep. When you are awake, what do you see? You see your own shadow before you. Thus, when God was awakened, He saw His own Shadowbefore Him. After completion of the seven stages [of evolution], His eyes were fully opened and He saw His full Shadow.

The meaning of this full Shadow is the Nothing, which was latent in Paramatma and which manifested itself with the beginning of the whim. He saw this Nothing through the seven stages (gas, stone, vegetable, worm, fish, bird, animal) and then became a man. He completely forgot His infinity. He lost sight of His power, bliss, knowledge and through the medium of the shadow of the Nothing, according to sanskaras, saw Himself in the Nothing.

And He goes on changing forms – at times man, at times woman, at times beautiful, at times ugly, sometimes rich, sometimes poor – He continues to change forms. He experiences suffering and happiness, death and birth – and all this is illusion, sheer imagination, because all is the Nothing which came into being with the start of the whim. His eyes opened fully after passing through the seven stages. After they were completely opened in the form of man, He experienced the outer world; after which He began seeing Himself within in the inner seven states which are called the seven planes.

God wants to know Himself, but before knowing Himself he begins experiencing misery and happiness, as explained. After the journey through the seven planes, He becomes fully conscious of His divinity. You find some people suffering, some happy, some ugly, some beautiful, some rich, some poor. But all this is fancy – delusion.

When you become free, you will realize that all this is a dream!

When God got the whim to know Himself, the beginning began, and that which has a beginning also has an end. So now for this Nothing that is born of the whim, beginning, end and everything that is opposite to God appears.

God is formless in the Beyond-Beyond state. So the Nothing must have form. God is the Everything! And in Him, this Nothing is latent. Nothing is opposite to Everything. The Everything (God) is formless; so, Nothing must have form, as it is contrary to Everything. God is endless; Nothing must have an end. God is infinite; Nothing must be finite. God cannot be called One, because He is so unique in His Oneness (beyond comparison) that He cannot even be called One; whereas Nothing is manifold.

As soon as the Nothing manifests, God, who is independent and beyond law, gets Himself bound by law. Law of what? Of the Nothingness! Now the meaning of this Nothing is nothing. Here it is the Shadow. So what is the shadow of this Shadow of Nothing? How has it happened here?

Demonstrating by pointing out the shadow of Elcha’s hand, Baba stated:

This shadow is due to the light and your hand, as it (shadow) was latent in your hand. Light is the whim. The shadow is latent but it is nothing – yet Nothing IS! This nothing is bound by the law of Nothing.

For us, this law of Nothing is binding. Nothing has three states called ”teen bhuvan” (three planes or levels): mental, subtle and gross. All three states are covered by the law. Although everyone’s face is different, yet each has two ears, one nose and two hands, according to the law of Nothing. This law is the cause of every binding and it lasts until one is freed of it.

Everything is fixed according to this law of Nothing. A fixed number of different forms, a fixed number of births and deaths – everything. In reality, all this is nothing! Some births are good, some are not so good. It follows a zigzag pattern. A rich man, then a poor woman. Happiness and misery alternatively until the cycle of births and deaths is complete and emancipation achieved.

The law of the Nothing is in itself nothing! There is no such thing as misery. People cry out, suffer, complain about injustice and all such things, because they are unaware of the law. You think this is God’s injustice, but God has nothing to do with it!

This law of the Nothing is not in God. It is in mental, subtle and gross forms. So Nothing means nothing – neither happiness nor misery, no birth, no death, no virtue, no sin. There is nothing such assin!

When a soul escapes this law of Nothing and is merged in God – the God who is beyond this law – then the soul becomes God Himself and free of all bindings; hence, no law, no binding. If after God-Realization a soul attains gross consciousness (becomes a Sadguru), he then brings God down on the gross plane where the law prevails. He brings down the Lawless God on earth, but because he is continually conscious of his lawlessness – his infinite power – the law cannot touch him. Lawless God is infinite, all-mighty, all-powerful.

Now the Jivanmukta (God-Realized soul without duty) is never touched by the law. He eats, drinks, and does everything. His state is unique. He does everything and while doing everything, does nothing. His state is so unique that even while doing everything, he does nothing. He does not eat, he does not drink, he does not sleep – he does nothing. In gross consciousness, it is like the state of the Majzoob.

The meaning of Jivanmukta is that “though in the body, he is free of the law!” None can ever realize God through the channel of the intellect. Love for God should be such that it burns up the lover and turns him to ashes.

Now listen to what I explain about the Avatar. The Avatar comes after many ages. Lawless God comes down on earth in law. The law cannot touch him but he touches the law. He grasps the law of Nothing, acts like an ordinary human being and uses his power, knowledge and bliss for those bound, those in the law, to make them free from the law.

That is why I say ”You go and I will come.” This means that you should let go of this Nothing so that I, the Everything, may reside within you; there being no “you” left, you become Me! The Nothing is absolutely nothing and the meaning of letting go of it is for you to realize that it is really nothing and you can never be bound by it.

Lord Meher, American Edition, Bhau Kalchuri, Vol. 12, pp. 4194 – 4198.

. . . THEN THIS VEIL OF IGNORANCE THAT YOU HAVE WILL DISAPPEAR

Cyrus M. Khambata Daily Messages

One who hears the music of God in his heart – such wonderful music, for it is the Original Music – loses his bodily consciousness and sees God everywhere.

God is within everyone. He is in all of us, Infinite, All-powerful. The helplessness that you now feel here is because you are now in the body, and it is all illusion, although God is so omnipotent. Why is that? It is illusion. It is the veil between you and God.

The veil of what? That veil is the veil of ignorance. Once you come to know that the body is not real and this body is not you, then that veil of ignorance is lifted. When you are indeed asleep, the body is there, although you are not. The body breathes, and yet you are not aware of its breathing when you are asleep; then you may dream you eat; or in the dream you go to the movies. It is not the body that dreams; it must be YOU.

Suppose this body has its legs cut off; you are in no way less conscious, nor do you feel that there is any curtailment in your own existence. You are still you and your consciousness is not curtailed. Mind understands, yet the veil of illusion is not lifted because of the veil of ignorance which you still have.

Once you see God within you, you get the conviction. There is no more doubt. Then there is the experience of infinite bliss.

I give my blessings to you all.

Baba then stated, “Now try to completely silence your mind for one minute.” A minute of silence followed and Baba continued:

If those who love me will just for one minute, as now, be silent in their minds just before they go to bed, and think of me and picture me in the silence of their minds, and do that regularly, then this veil of ignorance that you have will disappear, and this bliss that I speak of, and which all long for, you will experience.

When I am in seclusion I do not give discourses and messages at all, but I have given the above because of my love for you. Because of my love for you, picture me now, and picture me every day for that one minute in silence. Do it every day; do not break the sequence of this daily connection and then you will achieve this bliss.
Lord Meher, American Edition, Bhau Kalchuri, Vol. 14, p. 4946 – 4948.

I LOVE YOU VERY MUCH

Cyrus M. Khambata Daily Messages

Afterwards Baba saw Charles Davy, a reporter for The Observer newspaper. Davy had met Baba the first day. After greeting him, the following exchange took place:

Baba stated, “Ask any one question.”

Davy asked, “How can one get to know the Truth?”

Baba replied, “This question has two answers, one would fill volumes and the other is only a few words. In a few words: by giving up falsehood. Now tell me what is falsehood?”

“That which does not endure – illusion.” Davy said.

Baba replied, “Right, now the volumes begin. Disregard all that does not endure, and you will realize the Truth.”

“But is there any part of the self that endures?”

Baba replied,”Yes, (pointing to him) you, your Self, endures. This body does not endure. It is illusion. The body should be discarded. Similarly your mind and energy working through you as desires, both of which are also illusion and should be discarded. All of these which are false are to be discarded to realize the Real Self that is you.”

Davy inquired, “Baba, you are God and know everything, and yet you ask so often if I love you. Of course, I love you very much.”

Baba replied, “It is my delight to hear from my lovers that they love me. There is no doubt that I know everything, yet I ask. I feel delighted when my lovers say, ‘Baba, I love you very much!’ As for example, in everyday life one comes across a loving couple. Each loves the other very much and each knows it, and yet the husband or the wife would very often ask, ‘Dearest, do you love me?’ Invariably, the obvious answer would be, ‘I love you very much.’ It is my pleasure to ask and my delight to hear from my lovers their often repeated answer, ‘Baba, I love you very much.’ ”

 

Lord Meher, American Edition, Bhau Kalchuri, Vol. 14, pp. 4950 – 4951.

IT IS LIKE BEING TOO CLOSE TO A POWER STATION

Cyrus M. Khambata Daily Messages

Bili Eaton had hidden behind some nearby shrubbery near the divan and was peeping at Baba through the leaves. She could see him all the time and thought she was so well hidden that no one could see her. She recollected:

Every time Baba greeted someone, he seemed to open the floodgates of his love. Every time somebody new came in, there would be this wave of love and I would get some of the residue. More and more people came in, and I was getting kind of “drunk.” Finally, Baba caught me; all of a sudden, his eyes flashed, he pointed his fingers directly at me and gestured to Eruch. Eruch came to get me, but Baba did not seem angry. He let me stay with him for a little while and then dismissed me.

I could see then why Baba did not let most of us, except the mandali, be with him for more than a certain length of time. He would be with a person as long as he thought he could take it and then Baba would push the person away. I do not think that any of us could have stood Baba’s presence for very long; it is like being too close to a power station. The mandali had to be trained by him to live with him as they did, because you can only take so much of this high tension.

Lord Meher, American Edition, Bhau Kalchuri, Vol. 14, p. 4969.