FANA, BAQA AND THE FOUR JOURNEYS

Cyrus Daily Messages

(March 1954) In Sufism, the term fana means “passing away,” and baqa means “abiding.” Fana is the goal where the “I-Am-God” state is experienced, like that of the Majzoobs, and baqa means abiding or living in God.

Fana has two states. The first state of fana is absolute vacuum, where the mind, body, energy, universes, even “I” vanish – nothing is there. Only Consciousness remains in that state. Until fana, you have consciousness of yourselves, mind, energy and body. In the first or vacuum state of fana, everything disappears except the Consciousness. But the very next moment, the vacuum state is followed by the second state of fana, where mind and body do not come back. Even if the body seems to be there, the “I” comes back, the “I” of the I-Am-God state. It is the goal.

Very few, however, come down to the normal state of consciousness – to the state of baqa, that is, abiding in God. In that state, the Life of God is lived. In baqa, mind comes back as the universal mind, energy comes back as infinite power, body comes back as mahakaran, the universal body. This universal body remains because it has to be on the level of every consciousness – gross, subtle and mental.

So fana has two states. After the first, the second must invariably follow. For example, compare fana with our sound sleep state. In sound sleep, mind, energy, body all vanish: that is, you are not conscious of them. But as soon as you wake up, you first become conscious of yourself and assert your “I.” Similarly, in fana you become conscious of the “Real I,” or “I-Am-God.” Fana is spontaneously followed by baqa. The gross baqa means becoming conscious of your living in this world.

Nirvan is where God is not. That is the only state where God is not and Consciousness is. It is the first state of fana, which Buddha had emphasized but which later on was misinterpreted as Buddha having said that there is no God! Reality is that God IS; but in that absolute, vacuum state – nirvan – only consciousness remains and, as soon as the I-Am-God state is experienced, baqa is realized; that is, abiding and living in God is experienced, which is the state of the Qutubs (Sadgurus, Perfect Masters).

Summing up, Baba described the Four Journeys: (1)

There are four journeys for the soul toward the Oversoul (Paramatma): the first journey ends in both the states of fana – the vacuum and the I-Am-God states. The second journey ends in baqa. The third journey ends in Qutubiyat, or Perfect Mastership. The fourth journey ends in dropping the universal body.

In the second state of fana “I” exists, but it is the “I” as in “I Am God” which is there. That is the goal.

The first journey ends in becoming God (baqa) – I am God, Ahm Brahmasmi, Anal Haq.

The second journey ends in living in God. It is actual abiding in God.

The third journey ends in leading the life of God.

And the fourth journey ends in dropping the body. In the fourth journey, after dropping the body the second state of fana is continuously, everlastingly experienced. Even after the body is dropped, the conscious, infinite individuality of “I-Am-God” is retained eternally.

(1)  This chart depicting The Four Journeys appears in the book THE EVERYTHING AND THE NOTHING, pages 24-25, Meher House Publications, Australia. The chart, executed under the direction of Meher Baba, has been simplified, using the English terminology for the states of Becoming and Being.

Lord Meher, Original ed., Bhau Kalchuri, Vol. 12, pp. 4347 – 4348.

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