One afternoon, (in Oct. 1922)Baba called Ghani to massage his legs, and as he was doing it, Baba uttered, “May God help you!”
Ghani burst out laughing and when Baba asked him the reason, he replied, “We generally find it very difficult to follow the drift of your utterances. Your words seem to have a deeper meaning than that denoted on the surface. Only yesterday, you remarked that I looked healthy and particularly said that my neck had grown quite fat and strong. Now look, today my neck is very stiff†and is causing me a lot of pain!” Hearing this, Baba laughed.
Ghani enjoyed esoteric wisdom and later asked, “Didn’t you tell me that the worldly knowledge, education and cleverness of a person before realizing God remains the same after Realization?”
Baba clarified the point:
What I had told you is quite correct. There are two kinds of knowledge. The worldly knowledge or the knowledge relating to the material world, and the divine knowledge which is acquired after becoming one with God. A person having become one with God Ė when dealing with matters relating to this material world Ė his actions and words thereafter reflect the divinity in him. Hence the utterances and actions of such a person are invested with a sort of secrecy and grandeur about them. But this is usually lost sight of by worldly people. For example, a ruby in the hands of a rustic will not be really appreciated by him; but the same piece of stone will be treasured in the hands of a jeweler who knows its worth.
The person who has become one with God is able to make the best use of his worldly knowledge on the strength of his divine knowledge which, however, is not drawn upon in the least. Hence, the difference between the utterances and actions of the ordinary human being and the perfected divine personalities is vast.
Baba asked Ghani to bring a little coconut oil and he began rubbing Ghani’s neck, promising, “Hereafter you will never suffer from a stiff neck.”
In the evening, some of the other mandali asked Meher Baba about how the nature of a person changes after the divine experience of Realization. A long discussion ensued, and in the end the Master clarified the matter in relation to the personality of Hafiz:
Even after Realization, a man’s nature is the same but in a different way. In the normal human state, his anger, his curses, his strong language and his mannerisms express themselves because of his ego. Where there is ego, there is no God; and where there is God, there is no ego. For this reason, the words and deeds of a Perfect One are egoless. But his special nature and personality remain the same, even after Realization, and when expressed due to some mood they are of the greatest benefit to others.
This is the meaning of Hafiz’s couplet:
It was ingrained in my nature
to want to see various things.
But since I saw Him,
I no longer desire to see anything but Him!”
This means that the nature to see is still there. Before, Hafiz craved to see a variety of different subjects; after the divine sight, he longed only to see God. It means: the desire of seeing remains the same but undergoes a change after becoming egoless.
Suppose a man is in the habit of getting angry and beating other people. His nature will remain the same even if he turns into a saint, but the change is beyond imagination. Behind his anger there is now no self-interest. It is simply a human or individual impulse with divinity behind it. It comes from the divine flow, and anyone who comes in contact with it is greatly benefited.
Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 2, pp. 422 – 423.