Unborn Children – Nisargadatta Maharaj

11th December 1979

Maharaj:

In sleep consciousness is dormant, when you get up consciousness says, ‘I had a good sleep’. You can give it any name you like –body, mind but it is an attribute that was dormant in sleep, it is not the senses telling you. The food-body will always have desires; beingness is the fragrance of the same body. Prior to it I did not know myself; it was an experience less state, suddenly the eight clues (five elements and three gunas) of experience and knowingness were fed lots of information – birth, body and so forth, with all this I started suffering. My Guru initiated me into an inquiry about myself. Did I experience my birth and parents? I hadn’t, so I rejected it. In the process I started investigating my own beingness; it was a temporary state, so I have disposed it off. I am free from fear now as I know this state will go. I have no fear of my beingness because I will experience the same (the going of beingness). Because of concepts I considered myself a personality and due to this conceptual state my true state suffered.

Just as I admonish you, I listen to my friends, their thoughts talk to me, even visions appear, I tell them to shut up. I admonish thoughts and visions. Will anybody quarrel with his thoughts? When these foreign or alien thoughts are kept aside, the Self starts sprouting and imparting knowledge. Then it is the realized principle that prevails which was never created, but behaves as though created. Who observes or witnesses then? ‘I the Absolute’ If there are no thoughts then there is no fear, and then the Self sprouts.

In the absence of beingness, what have I been doing? My unborn children, what are they doing? The same that I did prior to the appearance of this beingness. World, mind and all are expansive, how did this calamity occur- with the arrival of beingness? So I must investigate the cause of the trouble that is, beingness. Think how you came into this body complex instead of investigating the world.

The body falls down but what happened to me? For that principle for which you get no reply, is perfect, whatever answer you get is wrong. If I think of this world, why should I not inquire about prior to consciousness? If I tackle this question, I must investigate what is this principle of ‘I am’? I would prefer to play with that child not born because eternal Parabrahman and unborn children are alike.

You want to have knowledge. What do you mean by that? Hold on to that principle which  understands, recognizes thoughts, and then be quiet. For your sake, what are you? Investigate that. Forget who is torturing whom; stabilize in your most confidential being as ‘you are’. What are you?

Investigate the problems of manifest world can be solved later. There is no right answer to ‘who are you?’ no answer is the most correct one; any reply you get is not eternal. That eternal, unborn principle is now talking which has been accused of birth. ‘I feel I am guilty’. Whatever guilt you accept you have to suffer. In a country not visited a robbery occurs, the Police arrest you here. If you accept, you suffer, maybe a life term. I don’t accept the charge; I have not visited that place. I am not a robber. I plead that – ‘my only guilt is that I accept that I am born’. Give it up! I was not born on my own with my knowledge; I had no knowledge of my beingness. The Absolute has no scope, it’s unborn. Prior to my appearance ( beingness) it never occurred to me that I was, so where is the scope for feeling guilty either? If you had wisdom, you would reject beingness. No body means no knowingness, no consciousness, in the original state the five elements and the three gunas are not there.

The one, who assimilates what I say now, has no reason to be unhappy. The world is full of emotional unhappiness. A worm spawns out of decomposed food. I am not that worm, although made of food, beingness is a product of food.

In order to realize the Self, catch hold of the knowledge that ‘you are’. Do so at the feet of your Guru- your beingness means ‘Iswara’ that is Guru too, that is the Self. Feet means ‘charan’, char – to move- that gives you movement, that principle [beingness] starts movement. The merging of the individual with the universal comes to be by Sadhana (practice).

The five senses of action and five senses of knowledge do they act on their own? The five elements give rise to the five senses of knowledge. For manifestation, eight of them – the five elements and three gunas produce the essence. The Sattva guna produces the manifest world of forms, the knowledge that ‘I am’ is simultaneously created. What is created is the knowledge of existence; the individual assumes that this knowledge belongs to him. There is individual existence in this room. But the whole manifest world is Ishwara, Ishwara is like a city, He is there. As you believe that you are an individual, you die, the difference is that the individual dies while Ishwara, the entire manifestation, does not die; it has no limitations like those of the individual.

I am experiencing the manifest world but prior to it I experience the ‘Bindu’, the point. When I am that Bindu, everything is, the world also is. The Bindu and the world are not two. ‘Bin’ means without and ‘du’ means two, so, no duality. Bindu – the point of ‘I amness’, I experience that. What is it? It is the very experience of the five elements and the three gunas – the whole universe. That is my intimate relationship with that ‘I am’ only –Bindu only.

You go on pilgrimages so that good should happen to you as an individual. But you are not an individual, you are the manifest world. That ‘you are’ means the entire world, whatever manifestation you enjoy is universal. This knowledge is for the few rare ones, but instead of that manifestation ‘you are’, you hang on to individuality.

Whatever is observed in the manifest world is your own Self, The observer is ‘I am’.  It is a receptacle of the five elements and three gunas. The entire universe is in activity because of the three gunas. The play of the entire world is based on the five elements and three gunas. But you cling to your body; the body is also a play of the five elements and three gunas. The whole universe is in full play, it is like urination. You are one drop if you consider yourself to be an individual. A drop of ocean is salty and the salty taste is the knowledge ‘I am’. Suppose that drop dries, the ocean does not care – a drop of ocean drying on the rock. Similarly in the five elemental play you are a drop, either survive or die, the elemental ocean is unconcerned. But how to understand this manifest nature? Be the taste, understand the taste. Millions of drops dry up but the ocean is unconcerned. Millions die but how the five elements are concerned?

Because you limit yourself to the body, you suffer. The realized one can entertain no idea of good to himself, for him even if the entire world is destroyed, nothing happens. The realized one is, of course, no more a person. There is nothing else except the core of your Self –Bindu, nothing else is. Only Krishna said there is nothing else. You meditate incessantly to achieve Samadhi but this knowledge will sprout from you only. Since I am prior to that (consciousness) I talked of Bindu.

Now what happens to consciousness, when you are prior to it? In the waking state, how do you find out as though you are asleep? What do you do in deep sleep?

Visitor: Just be.

M: Do you enjoy that ‘just be’?

V: No.

M: Your beingness is not enjoying being is deep sleep. Are you aware of being male or female in deep sleep? Find out what you are, you know ‘you are’, find out, then, whatever are its requirements you will know. The subtle food essence is life; Subtler still is the quality of knowingness. The knowledge ‘you are’ is like a particle of the sky, it is more subtle than space, and it can recognize space.

V: What connection has it with life?

M: The whole life is endured and sustained by the knowledge particle, ‘I am’. Without ‘I am’ there is no life. They are interdependent, not one without the other. I am prior to the ‘I am’, which is true, eternal and immutable. Beingness, world and body are time bound, your life is not forever, it rises and sets like the waking and sleeping states alternate. The totality of manifestation thrives as long as the beingness is there. Rainwater has no taste, but out of it you get so much, you add ingredients to it and drink. I give you pure food but you find it tasteless so you pollute it, you add salt to the food for taste’s sake.

-Nisargadatta Maharaj

Taken from I Am Unborn, Chapter 6

For more posts on Nisargadatta Maharaj see:   https://o-meditation.com/category/nisargadatta-maharaj/

To read more from Nisargadatta Maharaj see:   https://o-meditation.com/jai-guru-deva/some-good-books/downloadable-books/nisargadatta-maharaj/

Osho on O-theism

The following is an interview with Kirk Braun, a reporter for the Portland newspaper The Oregonian, which took place in Osho’s Lao Tzu House, Rajneeshpuram, Oregon in 1983. I have taken the liberty of substituting the word O-theism for Rajneeshism as Osho, himself substituted Osho for the name Rajneesh to illustrate that He who is speaking is not limited to the body seen (never born, never died), O-theism is not limited to the body teaching, or even time nor place.

Q: What is your vision for the future of O-theism?

Osho: O-theism is not a religion like Christianity, Hinduism, Mohammedanism, Buddhism, etc. The name should not be misunderstood. It simply shows a poverty of language – to be exactly true, O-theism is a religionless religion. In other words it is a kind of religiousness, not a dogma, cult or creed but only a quality of love, silence, meditation and prayerfulness. Hence it can never end.

It is not beginning with me. It has always existed and it will always exist. It is the very essence of human evolution, of culture consciousness. Buddha, Jesus or Krishna are nothing but expressions of this spirit, but it was not possible in those days for religion to be manifested as well as it can be now. Because Jesus did not know about Buddha, Buddha did not know about Lao Tzu, and Krishna was also unaware of Lao Tzu, etc.

I have traveled all the paths and have looked at the truth from all the windows. What I am saying is going to last forever because nothing more could be added to it.

Buddha was not so sure of his religion. He said that his religion would last for 5,000 years, and that too only if he didn’t allow women to join his commune. And when women entered his commune he said, “Now the religion will only last 500 years.”

All of these people have talked about some aspect of truth and their disciples have understood it as the whole truth. I am talking about the whole truth so the future of my religion is infinite. All other religions will disappear into it as all the rivers disappear into the ocean.

Q: Will the world make any progress in the area of human understanding?

Osho: Certainly. In fact the time in which we are living is of tremendous importance. A revolution in human consciousness is no more a luxury; it has become an absolute need as there are only two alternatives – suicide or a quantum leap in consciousness, which Nietzsche called superman. And I absolutely believe that nobody wants to choose suicide. Up to now man has been surviving without transformation because there was no urgency for change. Nuclear weapons have brought a great urgency for a choice of now or never. There is a simple law that life wants to survive, so in my vision humanity is going to take the same significant change that the monkeys made when monkeys became human.

Q: Do you think O-theists will survive the predicted nuclear holocaust and if so, how?

Osho: As I said earlier monkeys took a jump and became human beings, but not all monkeys did. The remaining ones are still monkeys so let me put your question in a different way.

I will not say that O-theists will survive the holocaust but I can say with an absolute guarantee that those who will survive will be the O-theists and the remaining will be monkeys or commit suicide. In fact the remaining don’t matter.

[NOTE: This was first published in The Rajneesh Times, 19th August 1983 while Osho was in silence.]

See related post at:  https://pgoodnight.wordpress.com/2009/12/21/o-theism/

The Stages of the Path – Meher Baba

All persons have to pass through the state of bondage, but this period of bondage is not to be looked upon as a meaningless episode in the evolution of life. One has to experience being caged if one is to appreciate freedom. If in the entire span of its life a fish has not come out of the water even once, it has no chance of appreciating the value of water. From its birth till its death it has lived only in water, and it is not in a position to understand what water really means to its being. But if it is taken out of water even for a moment, it longs for water and becomes qualified by that experience to appreciate the importance of water. In the same way, if life were constantly free and manifested no bondage, man would miss the real significance of freedom. To experience spiritual bondage and know intense desire to be free from it are both a preparation for the full enjoyment of the freedom that is to come.

As the fish that is taken out of the water longs to go back in the water, the aspirant who has perceived the goal longs to be united with God. In fact, the longing to go back to the source is present in each being from the very time that it is separated from the source by the veil of ignorance; but the being is unconscious of the longing till it, as an aspirant, enters the spiritual path. One can in a sense become accustomed to ignorance, just as a person in a train may get accustomed to the darkness of a tunnel when the train has been passing through it for some time. Even then there is a definite discomfort and a vague and undefinable sense of restlessness owing to the feeling that something is missing. This something is apprehended from the very beginning as being of tremendous significance. In the stages of dense ignorance, this something is often inadvertently identified with the variegated things of this mundane world.

When one’s experience of this world is sufficiently mature, however, the repeated disillusionments in life set one on the right track to discover what is missing. From that moment the individual seeks a reality that is deeper than changing forms. This moment might aptly be described as the first initiation of the aspirant. From the moment of initiation into the path, the longing to unite with the source from which he has been separated becomes articulate and intense. Just as the person in the tunnel longs for light all the more intensely after he sees a streak of light coming from the other end, the person who has had a glimpse of the goal longs to hasten toward it with all the speed he can command.

On the spiritual path there are six stations, the seventh station being the terminus, or the goal. Each intermediate station is, in its own way, a kind of imaginative anticipation of the goal. The veil that separates man from God consists of false imagination, and this veil has many folds. Before entering the path the person is shrouded in this veil of manifold imagination, with the result that he cannot even entertain the thought of being other than a separate, enclosed, finite individual. The ego-consciousness has crystallized out of the working of the manifold false imagination; and the conscious longing for union with God is the first shaking of the entire structure of the ego, which has been built during the period of the false working of imagination.

Traversing the spiritual path consists in undoing the results of the false working of imagination, or dropping several folds of the veil, which has created a sense of unassailable separateness and irredeemable isolation. Thus far, the person had clung firmly to the idea of his separate existence and secured it behind the formidable walls of thick ignorance, but from now on he enters into some kind of communication with the larger Reality. The more he communes with Reality, the thinner becomes the veil of ignorance. With the gradual wearing out of separateness and egoism, he gains an increasing sense of merging in the larger Reality.

The building up of a sense of separateness is a result of flights of imagination. Therefore the breaking through of the self-created sense of separateness and being united with Reality is secured through reversing the false working of imagination. The act of getting rid of imagination altogether may be compared with the act of awakening from deep sleep. The different stages in the process of ridding oneself of false imagination might be compared with the dreams that often serve as a bridge between deep sleep and full wakefulness. The process of getting rid of the manifold working of false imagination is gradual and has seven stages.

The shedding of one fold of the veil of imagination is decidedly an advance toward Light and Truth, but it does not amount to becoming one with Reality. It merely means renouncing the more false imagination in favor of the less false imagination. There are different degrees of falseness of imagination corresponding to the degrees of the sense of separateness constituted by ego-consciousness. Each stage in the process of ridding oneself of false imagination is a definite wearing out of the ego. But all intermediate stages on the path, until final realization of the Goal, consist in leaving one flight of imagination for another. They do not amount to cessation of imagination.

These flights of imagination do not bring about any real change in the true being of the Self as it is. What changes is not the Self but its idea of what it is. Suppose in a daydream or fantasy you imagine yourself to be in China while your body is actually in India. When the fantasy comes to an end, you realize that your body is actually not in China but in India. From the subjective point of view, this is like returning from China to India. In the same way, gradual non-identification with the body and progressive identification with the Oversoul is comparable to the actual traversing of the path, though in fact the different intermediate stages on the path are all equally creations of the play of imagination.

The six ascending stages are thus all within the domain of imagination. However at each stage, breaking down the sense of separateness and discovering a merging in the larger Reality are both so strong and clear that the person often has a pseudo sense of Realization. Just as when a person climbing a mountain comes upon a deep valley and is so fascinated by the sight of it that he forgets the real goal and believes for a time that he has arrived at his goal, the aspirant also mistakes the intermediate stages for the goal itself. But a person who is really in earnest about climbing the mountain realizes after a while that the valley has to be crossed, and the aspirant also realizes sooner or later that the intermediate stage has to be transcended. The pseudo sense of Realization that comes at the intermediate stages is like an individual dreaming that he has awakened from sleep although he is actually still asleep. After becoming awake he realizes that his first feeling of awakening was really a dream.

Each definite stage of advancement represents a state of consciousness, and advancement from one state of consciousness to another proceeds side by side with crossing the inner planes. Thus six intermediate planes and their states of consciousness have to be experienced before reaching the seventh plane, which is the end of the journey and where there is final realization of the God state. A plane is comparable to a railway station where a train halts for some time, and the state of consciousness is comparable to the movements of the passenger after getting down at the station.

After entering a new plane of consciousness, a person usually takes some time before he can freely function on that plane. As there is a radical change in the total conditions of mental life, the person experiences a sort of paralysis of mental activity known as samadhi. When the pilgrim enters a new plane, he merges into the plane before he can experience the state characteristic of that plane. Just as a pilgrim who is tired by the strain of a journey sometimes goes to sleep, consciousness-which has made the effort of ascending to a new plane-goes through a period of lowered mental activity comparable to sleep. However, samadhi is fundamentally different from sleep. A person is totally unconscious in sleep; whereas in samadhi he is conscious of bliss or light or power, although he is unconscious of his body and surroundings. After a period of comparative stillness, the mind begins to function on the new plane and experiences a state of consciousness that is utterly different from the state it has left behind.

When the aspirant enters a new plane, he is merged into it; and along with the slowing down of mental activity, he experiences a substantial diminution in the ego-life. This curtailment of the ego-life is different from the final annihilation of the ego, which takes place at the seventh plane. But like the final annihilation at the seventh plane, the different stages of the curtailment of the ego at the intermediate six planes deserve special mention owing to their relative importance. In the Sufi spiritual tradition, the final annihilation of the ego is described as Fana-Fillah. And the earlier samadhi of the six planes of duality have also been recognized as kinds of fana, since they also involve a partial annihilation of the ego.

Through all these fanas of ascending order there is a continuity of progression toward the final Fana-Fillah, and each has some special characteristic. When the pilgrim arrives at the first plane, he experiences his first fana, or minor annihilation of the ego. The pilgrim is temporarily lost to his limited individuality and experiences bliss. Many pilgrims thus merged think they have realized God and hence get stuck in the first plane. If the pilgrim keeps himself free from self-delusion or comes to realize that his attainment is really a transitional phase in his journey, he advances further on the spiritual path and arrives at the second plane.

The merging into the second plane is called fana-e-batili, or the annihilation of the false. The pilgrim is now absorbed in bliss and infinite light. Some think that they have attained the goal and get stranded in the second plane, but others who keep themselves free from self-delusion march onward and enter the third plane. The merging into the third plane is called fana-e-zahiri, or the annihilation of the apparent. Here the pilgrim loses all consciousness of his body and his world for days and experiences infinite power. Since he has no consciousness of the world, he has no occasion for the expression of this power. This is videh samadhi, or the state of divine coma. Consciousness is now completely withdrawn from the entire world.

If the pilgrim advances still further, he arrives at the fourth plane. The merging into the fourth plane is called fana-e-malakuti, or the annihilation leading toward freedom. The pilgrim experiences a peculiar state of consciousness at the fourth plane, since he now not only feels infinite power but also has plenty of occasion for the expression of that power. Further, he not only has occasion for the use of his powers but has a definite inclination to express them. If he falls prey to this temptation, he goes on expressing these powers and gets caught up in the alluring possibilities of the fourth plane. For this reason the fourth plane is one of the most difficult and dangerous to cross. The pilgrim is never spiritually safe, and his reversion is always possible until he has successfully crossed the fourth plane and arrived at the fifth.

The merging into the fifth plane is called fana-e-jabruti, or the annihilation of all desires. Here the incessant activity of the lower intellect comes to a standstill. The pilgrim does not think in the ordinary way, and yet he is indirectly a source of many inspiring thoughts. He sees, but not with the physical eyes. Mind speaks with mind, and there is neither worry nor doubt. He is now spiritually safe and beyond the possibility of a downfall; and yet many a pilgrim on this exalted plane finds it difficult to resist the delusion that he has attained Godhood. In his self-delusion he thinks and says, “I am God,” and believes himself to have arrived at the end of the spiritual path.

But if he moves on, he perceives his mistake and advances to the sixth plane. The merging into the sixth plane is called fana-e-mahabubi, or the annihilation of the self (lover) in the Beloved. Now the pilgrim sees God as directly and as clearly as an ordinary person sees the different things of this world. This continual perception and enjoyment of God does not suffer a break even for an instant. Yet the wayfarer does not become one with God, the Infinite.

If the pilgrim ascends to the seventh plane, he experiences the last merging, which is called Fana-Fillah, or the final annihilation of the self in God. Through this merging the pilgrim loses his separate existence and becomes permanently united with God. He is now one with God and experiences himself as being none other than God. This seventh plane Fana-Fillah is the terminus of the spiritual path, the goal of all search and endeavor. It is the Nirvikalpa state, which is characteristic of conscious Godhood. It is the only real awakening. The pilgrim has now reached the opposite shore of the vast ocean of imagination, and he realizes that this last Truth is the only Truth and that all the other stages on the path are entirely illusory. He has arrived at the final destination.

-Meher Baba

Taken from Discourses

For more posts on Meher Baba see Meher Baba category.

To read more from Meher Baba see downloadable books.

Make the Two One – Osho

This discourse is from the series that Osho spoke on the Gospel According to Thomas.

Jesus saw children who were being suckled. He said to his disciples: these children who are being suckled are like those who enter the kingdom. They said to him: shall we then, being children, enter the kingdom? Jesus said to them: when you make the two one, and when you make the inner as the outer and the outer as the inner, and the above as the below, and when you make the male and the female into a single one, so that the male will not be male and the female not be female, then shall you enter the kingdom.

This is one of the deepest sayings of Jesus, and one of the most basic to be understood by a seeker. It is also one of the most difficult to achieve, because if this is achieved nothing more is left to achieve. First try to understand a few things and then we will enter into the saying.

Man, if he lives with the mind, can never be innocent – and only in innocence does the divine descend, or do you ascend to the divine. Innocence is the door. Mind is cunning, calculating, it is clever, and because of this cleverness you miss – you miss the kingdom of God. You may attain to the kingdom of this world through the mind, because here cunningness is needed. You have to be cunning: the more cunning, the more successful; the more calculating, the more efficient in the ways of the world.

But the door for the kingdom of God is exactly the opposite. There, no calculation is needed, no cleverness is needed. Mind is not needed at all, because mind is just a mechanism to calculate, a mechanism to be clever. If you don’t need any cleverness, any calculation, mind is useless. Then the heart becomes the source of your being, and heart is innocence.

Why do we go on being clever? Why does the mind go on thinking about how to deceive? –Because that is the only way in this world to succeed. So those who want to succeed in this world will be failures in the kingdom of God. If you are ready to accept your failure in this world, then you are ready to enter the other world. The moment one is ready to recognize that, “The success of this world is not for me, I am not for it,” immediately a conversion happens, a turning. Then the consciousness doesn’t move outward, it starts moving inward.

Jesus emphasizes innocence very much. Hence, he goes on talking about the beauty of children, or the innocence of the flowers, of lilies, or the innocence of the birds. But that type of innocence won’t help, you have already lost that. So don’t imitate him verbally, don’t try to understand literally, it is just symbolic.

You cannot be a child again – how is it possible? Once you have tasted knowledge you cannot fall back. You can transcend it but you cannot go back, there is no way to go back. You can go ahead, you can go beyond it, but you cannot go behind it now – there is no way. You cannot be an ordinary child again. How? How can you lose that which you have known? But you can go beyond, you can transcend.

Remember this, otherwise you may start imitating a child and that imitation will be a cunningness, it will again be a calculation… because Jesus says, “Be like a child,” so you start practicing how to be like a child. But a child never practices. A child is simply a child, he doesn’t even know that he is a child, he is not aware of his innocence. His innocence is there, but he is not self-conscious about it. But if you practice then self-consciousness will be there. Then this childhood will be a false thing.

You can act it but you cannot be a child again – in the literal sense.

A saint, a sage, becomes like a child in a totally different sense. He has transcended, he has gone beyond mind, because he has understood the futility of it. He has understood the whole nonsense of being a successful man in this world – he has renounced that desire to succeed, the desire to impress others; the desire to be the greatest, the most important; the desire to fulfill the ego. He has come to understand the absolute futility of it. The very understanding transcends. The very understanding – and immediately you are transformed into a different dimension.

Then there is again a childhood; that is called the second childhood. Hindus have called that stage ’the twice-born’, dwij. Again you are born, but this is a different birth, not out of a father and a mother.

This is out of your own self, not out of two bodies meeting, not out of duality. It is through yourself that you are born. This is the meaning of Jesus’ birth – That he was born out of a virgin. But people take everything literally and then they miss. Out of the virgin means out of the one: there is no other, so who can corrupt it? Who can enter into it? The virginity remains absolutely pure because there is no other.

When the other is there you have lost your virginity. If in the mind the other is there, you have lost innocence. So the consciousness of the other, the desire for the other, is losing virginity. This second birth can be virgin; the first birth is bound to be out of sex – there is no other way, there cannot be.

Jesus is born out of sex like anybody else, and it is right that it should be so. Jesus is just like you in the seed, but in the flowering he is absolutely different, because a second birth has happened; a new man is born. Jesus who was born out of Mary is no longer there, he has given birth to himself.

In the old Essene sect it is said that when a man is transformed he becomes his own father. This is the meaning: when we say Jesus has no father, it means Jesus has become his own father now. This looks absurd but this is how it is.

The second birth is a virgin birth – and then you are innocent again. And this innocence is higher than a child’s, because the child will have to lose his innocence. It is a gift of nature, it is not earned by the child, so it has to be taken away. When the child grows he will lose his innocence – and he has to grow! But a sage remains innocent. Now this innocence cannot be taken away because it is the climax, the crescendo of growth; there is no further growth. If there is growth then things will change; if you have reached the goal beyond which nothing exists, only then will things not change.

A child has to grow every day: he will lose innocence, he will become experienced; he will have to attain knowledge, he will have to become clever, calculating. But if you get too obsessed with your calculating mechanism, then you remain born out of sex, out of duality. And then there is always a continuous conflict inside – because you are two.

When you are born out of two you are going to remain two, because both are there: a man is not only man, he is woman also; a woman is not only woman, she is man also – because both are born out of two. Your father goes on existing in you, your mother goes on existing in you, because they both participated, they both meet in your body and their streams go on flowing – you are two. And if you are two, how can you be at ease? If you are two, there is going to be a constant conflict. If you are two opposite polarities together, a tension is always going to remain. This tension cannot be lost, yet you go on trying to find out how to be silent, how to be peaceful, how to attain bliss. It is impossible, because you are two!

To be silent, oneness is needed, so you have to be born again – that’s what Jesus said to Nicodemus. Nicodemus asked him, “What should I do?”

Jesus said, “First you have to be born again. Only then can anything happen. Right now, as you are, nothing can be done.”

And the same I say to you: Right now, as you are, nothing can be done. Unless you are reborn, unless you become your own father, unless your duality disappears and you become one, nothing can be done. When the woman within you and the man within you meet, they become a circle. They are not fighting, they disappear, they negate each other, and then oneness is left. This oneness is virginity.

That is what Jesus means when he says, “Be like children.” Don’t take it literally; but why “like children”? – Because when a child is conceived, for the first few weeks he is neither male nor female. Ask the biologists, they will tell you that he is neither. For a few weeks the child is neither male nor female – he is both or neither: the division is still not distinct. That’s why medical science is now able to change the sex of the child. A few injections can change it, because both are there – the male and the female. The balance will soon be lost, either the male will predominate or the female will predominate. And whichever predominates will become the sex of the child. But in the beginning there is a balance, both are there. It will depend on hormones now.

If we inject male hormones the child will be male; if we inject female hormones the child will be female. The sex can be changed because sex is an outer thing; it does not belong to the being, it belongs only to the circumference, to the body; it is a hormonal thing, physical. The being remains totally different from it. But soon the distinction arises: the child starts becoming either a male or a female. In the beginning the unity. Then the child is born: bodily now he is either a male or a female. But deep in the consciousness the distinction has still not penetrated; in consciousness he is still neither – the child does not know whether he is male or female. A few more months and then the distinction will enter into the mind. Then the child will have a different outlook – immediately he will become self-conscious.

In the beginning the body was one, then the body separated. But even when the body separates the child is one. Then the child also separates: the human being disappears; you are identified with being male or female, and that continues your whole life. That means you never reach the source again, the circle remains incomplete. A sage reaches the source again, the circle becomes complete. And first the distinction disappears in the mind – just the reverse!

In the child, first the distinction comes into the body, then into the mind. In the sage, first the distinction disappears from the consciousness, then from the body, and before he dies he is again one. This is the second childhood: again he becomes innocent – but this innocence is very rich.

The innocence of a child is poor because there is no experience; the innocence of childhood is just like an absence of something. But the innocence of a sage is a presence of something, not an absence. He has known all the ways of the world, he has moved, he has experienced all that was to be experienced. He moved to the very opposite end: he became a sinner, he delved deep, he indulged, he experienced all that this world can give, and now he has come out of it. His innocence is very, very rich because experience is there. You cannot destroy it now, because he has known all that can be known – how can you destroy it now? You cannot motivate him anymore, all motivation has gone.

If you reach this stage – in the beginning you were a child, in the end you can become a child – your life has been a circle, complete; this is what perfection is. If you don’t reach the source again, you r life has been incomplete. Incompletion is suffering. That is what Buddha calls dukkha, misery. If you are incomplete there is misery, if you are complete you are fulfilled.

A sage dies fulfilled – then there is no more birth, because then there is no need to come back to the world of experience. You die incomplete, and because of that incompleteness you have to be born again. Your being will persist, again and again, to be complete; and unless you are complete you will have to move again and again into birth, into death. That is what Hindus call the wheel of life and death. A sage jumps out of the wheel, because he himself has become a circle and now no wheel is needed.

But what happens to the ordinary mind? The distinction remains to the very end, sex remains to the very end. Even if the body becomes weak, the mind goes on – and sex is the basic duality. So unless sex disappears, the oneness, the nondual, the Brahma is not going to happen. Remember, the nondual – the advaita, the Brahma, the one – is not a hypothesis, it is not a theory, it is not a doctrine. It is not a philosophical thing you can argue about, it is not a belief – it is a transcendence of sex. It is a very deep biological phenomenon, it is alchemical, because your whole body needs a transformation.

Three old men were sitting in a garden on a bench discussing their miseries – because old men have nothing else to say. One old man, who was seventy-three, said, “My hearing is going. People have to shout into my ears, and even then I cannot hear rightly!”

Another, who was seventy-eight, said, “My eyes are becoming weak, I cannot see rightly, and moreover, I cannot even make a distinction between a blond and a redhead!”

Then they asked the third man, they said, “Mulla Nasruddin, and what is your trouble?”

Nasruddin, who was ninety-three, said, “My trouble is deeper than both of yours. Last night it happened: we had dinner, then some wine, then I rested on the sofa and I fell asleep. About half an hour later I became aware that the wife had gone to bed. So I went into the bedroom and I told the wife, ’Give me a little space, let me come into bed and we will have a little fun!’

The wife said, ‘What? We had a little fun just twenty minutes ago!’”

And then Nasruddin tapped his head very sadly and said, “Gentlemen, my problem is that my memory is slipping!”

Sex goes on following you to the very end, to the last. And you may not have observed, you may not have thought about it, but if a man has not transcended mind, the last thing in the mind when he dies will be sex – because that was the first thing when he was born. It is bound to be the last thing, it is natural – try it!

When you go to sleep at night just watch the last thought – the last, the very last; after that fall into sleep. Remember it, and in the morning you will be surprised: that will be the first thought in the morning – if you observe. Or do it the other way: in the morning, observe the first thought and remember it. In the night that will be the last thought, because life is cyclic. Sex is the first thing in life and it is going to be the last. If you don’t transcend it you are just victims, you are not your own masters.

Do you know what happens whenever a person is hanged? If a male is hanged, the semen is released immediately. This happens in every prison, wherever people are hanged. The last thing, when he is dying, semen is released. What is the meaning of it? Why should it be so? Life is a cycle, it completes itself: that was the first thing, through which he entered life; that is going to be the last thing, through which he will again enter into another life.

A sage transcends sex – but a sage has not repressed sex, remember, because repression is not transcendence. If you repress you are still in it; if you repress you are still divided. A sage has not repressed anything. Rather, on the contrary, the male and the female energy within him have become a unity; now he is neither male nor female. That is what Jesus has called ’eunuchs of God’.

That is what Hindus mean when they depict Shiva as Ardhanarishwar – half-man, half-woman: he has become one. And Hindus say Shiva is the most perfect god, the greatest – Mahadeva. Why do they call him Mahadeva, the greatest? – Because he is half-man and half-woman, and when you are half-man and half-woman consciously, both become one circle and both disappear. The duality has disappeared, he has become one.

Jesus is talking about this oneness – Ardhanarishwar, half-male, half-female. Then you are neither, then a new childhood has started, the second childhood; you are dwij, twice-born. A new world of innocence is discovered.

-Osho

Excerpted from The Mustard Seed, Chapter 8

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Arriving at Self-Knowledge – Meher Baba

When the time is ripe, the advancement of a person toward Self-knowledge comes about as naturally as the physical body of a child grows into full-fledged form. The growth of the physical body is worked out by the operation of natural laws, and the progress of the aspirant toward Self-knowledge is worked out by the operation of spiritual laws pertaining to the transformation and emancipation of consciousness. The physical body of a child grows very gradually and almost imperceptibly, and the same is true of the spiritual progress of a person once he has entered the path. The child does not know how its physical body grows; in the same way, the aspirant also is often oblivious of the law by which he makes headway toward the destination of his spiritual progress.

The aspirant is generally conscious of the manner in which he has been responding to the diverse situations in life but rarely conscious of the manner in which he makes progress toward Self-knowledge. Without consciously knowing it, the aspirant is gradually arriving at Self-knowledge by traversing the inner path-through his joys and sorrows, his happiness and  suffering, his successes and failures, his efforts and rest, and through his moments of clear perception and harmonized will as well as the moments of confusion and conflict. These are the manifestations of the diverse sanskaras that he has brought from the past; and the aspirant forges his way toward Self-knowledge through the tangles of these sanskaras like the traveler threading his way through a wild and thick forest.

Human consciousness might be compared to a flashlight that reveals the existence and the nature of things. The province illuminated by this flashlight is defined by the medium through which it works, just as a person confined to a boat can wander anywhere on the surface of the water but can have no access to remote places on land or in the air. The actual working of the flashlight of consciousness is determined by the accumulated sanskaras, just as the course of the rivulets flowing down a mountain is determined by the channels created by the natural contours of the mountain.

In the case of an average person, the sphere of life and the stage of action are restricted to the gross world because in him the flashlight of consciousness falls on the physical body and works through it. Being restricted to the medium of the gross body, he can be conscious of anything within the gross world but is unable to establish contact with subtle or mental realities. The gross sphere thus constitutes the arena of the average individual, and all his activities and thoughts have a tendency to be directed toward the gross objects that are accessible to him. During this time he remains unconscious of the subtle and the mental spheres of existence, since the flashlight of his consciousness cannot be focused through the medium of the subtle or the mental body.

At this stage the soul is conscious of the gross world but is completely ignorant of its own true nature. It identifies itself with the gross body on which the flashlight of consciousness falls, and this naturally becomes the base for all the activities within its range. The soul does not directly know itself through itself but by means of the physical body. And since all the knowledge it can gather through the physical body points to the physical body itself as the center of activities, it knows itself as being the physical body-which in fact is only its instrument. The soul therefore imagines itself to be man or woman, young or old, and takes upon itself the changes and limitations of the body.

After several rounds of lives in the setting given by the gross world, the impressions connected with the gross world become weak through the long duration of the experience of opposites, like great happiness and intense suffering. The weakening of the impressions is the beginning of spiritual awakening, which consists in the gradual withdrawal of the flashlight of consciousness from the allurements of the gross world. When this happens the gross impressions become subtle, facilitating and inducing the soul’s transference of the base of conscious functioning from the gross body to the subtle body.

Now the flashlight of consciousness falls on the subtle body and works through it as its medium, no longer working through the gross body. Therefore the whole gross world drops from the consciousness of the soul, and it becomes conscious only of the subtle world. The subtle sphere of existence now constitutes the context of its life; and the soul now considers itself to be the subtle body, which becomes and is seen to be the center of all its activities. Even when the soul has thus become subtle-conscious, it remains ignorant of its own true nature, since it cannot know itself directly through itself but only by means of the subtle body.

However, the change of the stage of action from the gross to the subtle sphere of existence is of considerable significance. In the subtle sphere the conventional standards of the gross world are replaced by new standards that are nearer the Truth, and a new mode of life is rendered possible by the dawning of new powers and a release of spiritual energy. Life in the subtle world is only a passing phase in the spiritual journey and is far from being the goal; but out of millions of gross-conscious souls, only a rare one is capable of becoming subtle-conscious.

Impressions connected with the subtle world get worn out in turn through, for instance, some forms of penance or yoga. This facilitates and brings about a further withdrawal of consciousness inwardly, whereby the flashlight of consciousness comes to be focused on the mental body and begins to function through it. The severance of conscious connection with the subtle and gross bodies means that the gross and subtle spheres of existence become completely excluded from the scope of consciousness. The soul is now conscious of the mental world, which affords deeper possibilities for spiritual understanding and a clearer perception of the ultimate Truth.

In this new setting of the mental sphere, the soul enjoys continuous inspiration, deep insight, and unfailing intuition; and it is in direct contact with spiritual Reality. Although it is in direct contact with God, the soul does not see itself as God, since it cannot know itself directly through itself but only through the medium of the individual mind. It knows itself by means of the individual mind and considers itself to be the individual mind, for it sees the individual mind as being the base and the center of all its activities.

Although the soul is now much closer to God than in the gross or subtle spheres, it is still enclosed in the world of shadow; and it continues to feel separate from God owing to the veil created by the impressions connected with the mental sphere. The flashlight of consciousness is functioning through the limitation of the individual mind and does not therefore yield the knowledge of the soul as it is, in itself. Though the soul has not yet realized itself as being God, its life in the mental sphere of existence constitutes a tremendous advance beyond the stage of the subtle sphere. Out of millions of subtle-conscious souls, only a rare one can establish conscious contact with the mental sphere of existence.

It is possible for an aspirant to rise to the mental sphere of existence through his own unaided efforts, but dropping the mental body amounts to the surrenderance of individual existence. This last and all-important step cannot be taken except through the help of a Perfect Master, who is himself God-realized. Out of millions of souls who are conscious of the mental sphere, only a rare one can withdraw the flashlight of consciousness from the individual mind. Such withdrawal implies the complete vanishing of the last traces of the impressions connected with the mental life of the soul. When the flashlight of consciousness is no longer centered upon any of the three bodies, it serves the purpose of reflecting the true nature of the soul.

The soul now has direct knowledge of itself without being dependent upon any medium, seeing itself not as some finite body but as infinite God and knowing itself to be the only Reality. In this major crisis in the life of the soul, there is a complete severance of connections with all three bodies. Since consciousness of the different spheres of existence is directly dependent upon the corresponding bodies, the soul is now entirely oblivious of the whole universe. The flashlight of consciousness is no longer focused upon anything foreign or external but is turned upon the soul itself. The soul is now truly Self-conscious and has arrived at Self-knowledge.

The process of arriving at Self-knowledge throughout the three spheres of existence is attended by the acquisition of false self-knowledge consisting in identification with the gross or the subtle or the mental body, according to the stage of the process. This is due to the initial purpose of creation, which is to make the soul Self-conscious. The soul cannot have true Self-knowledge except at the end of the spiritual journey, and all the intermediate forms of false self-knowledge are, as it were, temporary substitutes for true Self-knowledge. They are mistakes necessary in the attempt to arrive at true Self-knowledge.

Since the flashlight of consciousness is turned throughout the journey toward the objects of the environment and not upon the soul itself, the soul has a tendency to become so engrossed in these objects that it is almost completely oblivious of its own existence and nature. This danger of utter and unrelieved self-forgetfulness is counterbalanced by the self-affirmation of the soul by means of the three bodies, which happen to be used as the focal points of the flashlight of consciousness. Thus the soul knows itself as its own bodies and knows other souls as their bodies, thereby sustaining a world of duality where there is sex, competition, aggression, jealousy, mutual fear, and self-centered exclusive ambition. Hence self-knowledge of the soul by means of any external sign is a source of untold confusion, complication, and entanglement.

This form of ignorance may be illustrated by means of the famous pumpkin story referred to by the Persian poet Jami in one of his couplets. Once upon a time there was an absentminded man who had no equal in forgetting things, even his own identity. He had an intelligent and trusted friend who wanted to help him to remember himself. This friend attached a pumpkin to his neck and said, “Now listen, old man, one day you might completely lose yourself and not know who you are. Therefore, as a sign, I tie this pumpkin around your neck so that every morning when you wake up you will see the pumpkin and know it is you who are there.”

Every day the absentminded man saw the pumpkin upon waking in the morning and said to himself, “I am not lost!” After some time, when he had become used to self-identification through the pumpkin, the friend asked a stranger to remain with the absentminded man, take the pumpkin from his neck during his sleep, and tie it around his own neck. The stranger did this; and when the absentminded man woke up in the morning, he did not see the pumpkin around his neck. So he said to himself, “I am lost!” Then he saw the pumpkin on the other man’s neck and said to him, “You are me! But then who am I?”

This pumpkin story offers an analogy to the different forms of false self-knowledge growing from identification with one of the bodies. To know oneself as the body is like knowing oneself by means of the pumpkin. The disturbance caused by ceasing to identify with the gross, subtle, or mental body is comparable to the confusion of the absentminded man when he could no longer see the pumpkin around his own neck. The beginnings of a dissolution of the sense of duality are equivalent to the man’s identification of himself as the stranger who wore his pumpkin. Further, if the absentminded man in the story were to learn to know himself through himself independently of any external sign, his self-knowledge would be comparable to the true Self-knowledge of the soul-which, after ceasing to identify with the three bodies, knows itself to be none other than infinite God. Arriving at such Self-knowledge is the very goal of creation.

-Meher Baba

Taken from Discourses

For more posts on Meher Baba see:   https://o-meditation.com/category/meher-baba/

To read more from Meher Baba see:   https://o-meditation.com/jai-guru-deva/some-good-books/downloadable-books/meher-baba/

The New Humanity – Meher Baba

The New Humanity

As in all great critical periods of human history, humanity is now going through the agonizing travail of spiritual rebirth. Great forces of destruction are afoot and seem to be dominant at the moment, but constructive and creative forces that will redeem humanity are also being released through several channels. Although the working of these forces of light is chiefly silent, they are eventually bound to bring about those transformations that will make the further spiritual advance of humanity safe and steady. It is all a part of the divine plan, which is to give to the hungry and weary world a fresh dispensation of the eternal and only Truth.

At present the urgent problem facing humanity is to devise ways and means of eliminating competition, conflict, and rivalry in all the subtle and gross forms that they assume in the various spheres of life. Military wars are, of course, the most obvious sources of chaos and destruction. However, wars in themselves do not constitute the central problem for humanity but are rather the external symptoms of something graver at their root. Wars and the suffering they bring cannot be completely avoided by mere propaganda against war; if they are to disappear from human history, it will be necessary to tackle their root cause. Even when military wars are not being waged, individuals or groups of individuals are constantly engaged in economic or some other subtle form of warfare. Military wars, with all the cruelty they involve, arise only when these underlying causes are aggravated.

The cause of the chaos that precipitates itself in wars is that most persons are in the grip of egoism and selfish considerations, and they express their egoism and self-interest individually as well as collectively. This is the life of illusory values in which man is caught. To face the truth is to realize that life is one, in and through its manifold manifestations. To have this understanding is to forget the limiting self in the realization of the unity of life.

With the dawn of true understanding, the problem of wars would immediately disappear. Wars have to be so clearly seen as both unnecessary and unreasonable that the immediate problem would not be how to stop wars but to wage them spiritually against the attitude of mind responsible for such a cruel and painful state of things. In the light of the truth of the unity of all life, cooperative and harmonious action becomes natural and inevitable. Hence, the chief task before those who are deeply concerned with the rebuilding of humanity is to do their utmost to dispel the spiritual ignorance that envelops humanity.

Wars do not arise merely to secure material adjustment. They are often the product of uncritical identification with narrow interests, which through association come to be included in that part of the world regarded as “mine.” Material adjustment is only part of the wider problem of establishing spiritual adjustment. Spiritual adjustment requires the elimination of self, not only from the material aspects of life, but also from those spheres that affect the intellectual, emotional, and cultural life of man.

To understand the problem of humanity as merely a problem of bread is to reduce humanity to the level of animality. But even when man sets himself the limited task of securing purely material adjustment, he can only succeed in this attempt if he has spiritual understanding. Economic adjustment is impossible unless people realize that there can be no planned and cooperative action in economic matters until self-interest gives way to self-giving love. Otherwise, with the best of equipment and efficiency in the material spheres, humanity cannot avoid conflict and insufficiency.

The New Humanity that emerges from the travail of the present struggle and suffering will not ignore science or its practical attainments. It is a mistake to look upon science as anti-spiritual. Science is a help or hindrance to spirituality according to the use to which it is put. Just as true art expresses spirituality, science, when properly handled, can be the expression and fulfillment of the spirit. Scientific truths concerning the physical body and its life in the gross world can become mediums for the soul to know itself; but to serve this purpose they must be properly fitted into larger spiritual understanding. This includes a steady perception of true and lasting values. In the absence of such spiritual understanding, scientific truths and attainments are liable to be used for mutual destruction and for a life that will tend to strengthen the chains that bind the spirit. All-sided progress of humanity can be assured only if science and religion proceed hand in hand.

The coming civilization of the New Humanity shall be ensouled not by dry intellectual doctrines but by living spiritual experience. Spiritual experience has a hold on the deeper truths that are inaccessible to mere intellect; it cannot be born of unaided intellect. Spiritual truth can often be stated and expressed through the intellect, and the intellect surely is of some help for the communication of spiritual experience. But by itself, the intellect is insufficient to enable man to have spiritual experience or to communicate it to others. If two persons have had headaches, they can cooperatively examine their experience of headaches and make it explicit to themselves through the work of the intellect. If a person has never experienced a headache, no amount of intellectual explanation will suffice for making him understand what a headache is. Intellectual explanation can never be a substitute for spiritual experience; it can at best prepare the ground for it.

Spiritual experience involves more than can be grasped by mere intellect. This is often emphasized by calling it a mystical experience. Mysticism is often regarded as something anti-intellectual, obscure and confused, or impractical and unconnected with experience. In fact, true mysticism is none of these. There is nothing irrational in true mysticism when it is, as it should be, a vision of Reality. It is a form of perception that is absolutely unclouded, and it is so practical that it can be lived every moment of life and expressed in everyday duties. Its connection with experience is so deep that, in one sense, it is the final understanding of all experience.

When spiritual experience is described as mystical, one should not assume that it is something supernatural or entirely beyond the grasp of human consciousness. All that is meant is that it is not accessible to the limited human intellect until the intellect transcends its limits and is illumined by direct realization of the Infinite. Jesus Christ pointed out the way to spiritual experience when He said, “Leave all and follow me.” This means that man must leave limitations and establish himself in the infinite life of God. A real spiritual experience involves not only realization of the nature of the soul while traversing the higher planes of consciousness but also a right attitude toward worldly duties. If it loses its connection with the different phases of life, what we have is a neurotic reaction that is far from being a spiritual experience.

The spiritual experience that is to enliven and energize the New Humanity cannot be a reaction to the stern and uncompromising demands made by the realities of life. Those without the capacity for adjustment to the flow of life have a tendency to recoil from the realities of life and to seek shelter and protection in a self-created fortress of illusions. Such a reaction is an attempt to perpetuate one’s separate existence by protecting it from the demands made by life. It can only give a pseudo solution to the problems of life by providing a false sense of security and self-completeness. It is not even an advance toward the real and lasting solution; on the contrary, it is a sidetrack from the true spiritual path. Man will be dislodged again and again from his illusory shelters by fresh and irresistible waves of life, and will invite upon himself fresh forms of suffering by seeking to protect his separative existence through escape.

Just as a person may seek to hold on to his separative experience through escape, he may also seek to hold on to it through uncritical identification with forms, ceremonies and rituals, or with traditions and conventions. Forms, ceremonies and rituals, traditions and conventions, are in most cases fetters to the release of infinite life. If they were pliant mediums for the expression of unlimited life, they would be an asset rather than a handicap for securing the fulfillment of divine life on earth. But they mostly have a tendency to gather prestige and claims in their own right, independently of the life they might express. When this happens, any attachment to them must eventually lead to a drastic curtailment and restriction of life. The New Humanity will be freed from a life of limitations, allowing unhampered scope for the creative life of the spirit; and it will break the attachment to external forms and learn to subordinate them to the claims of the spirit. The limited life of illusions and false values will then be replaced by unlimited life in the Truth; and the limitations, through which the separative self lives, will wither away at the touch of true understanding.

Just as a person may seek to hold on to his separative existence through escape or identification with external forms, he may seek to hold on to it through identification with some narrow class, creed, sect, or religion, or with the divisions based upon sex. Here the individual may seem to have lost his separative existence through identification with a larger whole. But, in fact, he is often expressing his separative existence through such an identification, which enables him to delight in his feeling of being separate from others who belong to another class, nationality, creed, sect, religion, or sex.

Separative existence derives its being and strength from identifying itself with one of the opposites and contrasting itself with the others. An individual may seek to protect his separate existence through identification with one ideology rather than another or with his conception of good as contrasted with his idea of evil. What results from identification with narrow groups or limited ideals is not a real merging of the separative self but only a semblance of it. A real merging of the limited self in the ocean of universal life involves complete surrender of separative existence in all its forms.

The large mass of humanity is caught up in the clutches of separative and assertive tendencies. For one who is overpowered by the spectacle of these fetters of humanity, there is bound to be nothing but unrelieved despair about its future. One must look deeper into the realities of the day if one is to get a correct perspective on the present distress of humanity. The real possibilities of the New Humanity are hidden to those who look only at the surface of the world situation, but they exist and only need the spark of spiritual understanding to come into full play and effect. The forces of lust, hate, and greed produce incalculable suffering and chaos. However, the one redeeming feature about human nature is that even in the midst of disruptive forces there invariably exists some form of love.

Even wars require cooperative functioning, but the scope of this cooperative functioning is artificially restricted by identification with a limited group or ideal. Wars often are carried on by a form of love, though it is a love that has not been understood properly. In order that love should come into its own, it must be untrammeled and unlimited. Love does exist in all phases of human life; but it is latent or is limited and poisoned by personal ambition, racial pride, narrow loyalties and rivalries, and attachment to sex, nationality, sect, caste, or religion. If there is to be a resurrection of humanity, the heart of man will have to be unlocked so that a new love is born into it-a love that knows no corruption and is entirely free from individual or collective greed.

The New Humanity will come into existence through a release of love in measureless abundance, and this release of love can come through the spiritual awakening brought about by the Perfect Masters[1]. Love cannot be born of mere determination; through the exercise of will one can at best be dutiful. Through struggle and effort, one may succeed in assuring that one’s external action is in conformity with one’s concept of what is right; but such action is spiritually barren because it lacks the inward beauty of spontaneous love.

Love has to spring spontaneously from within; it is in no way amenable to any form of inner or outer force. Love and coercion can never go together; but while love cannot be forced upon anyone, it can be awakened through love itself. Love is essentially self-communicative; those who do not have it catch it from those who have it. Those who receive love from others cannot be its recipients without giving a response that, in itself, is the nature of love. True love is unconquerable and irresistible. It goes on gathering power and spreading itself until eventually it transforms everyone it touches. Humanity will attain a new mode of being and life through the free and unhampered interplay of pure love from heart to heart.

When it is recognized that there are no claims greater than the claims of the universal Divine Life-which, without exception, includes everyone and everything-love will not only establish peace, harmony, and happiness in social, national, and international spheres but it will shine in its own purity and beauty. Divine love is unassailable to the onslaughts of duality and is an expression of divinity itself. It is through divine love that the New Humanity will tune in to the divine plan. Divine love will not only introduce imperishable sweetness and infinite bliss into personal life but it will also make possible an era of New Humanity. Through divine love the New Humanity will learn the art of cooperative and harmonious life. It will free itself from the tyranny of dead forms and release the creative life of spiritual wisdom; it will shed all illusions and get established in the Truth; it will enjoy peace and abiding happiness; it will be initiated in the life of Eternity.

-Meher Baba

Taken from Discourses


[1] Sadguru

For more posts on Meher Baba see:   https://o-meditation.com/category/meher-baba/

To read more from Meher Baba see:   https://o-meditation.com/jai-guru-deva/some-good-books/downloadable-books/meher-baba/

Drip Meditation – Ajja

Bhagavan Arabbi-Nithyanandam (Ajja)
Bhagavan Arabbi-Nithyanandam (Ajja)

The devotees fondly address the body, which is used as a medium of expression by an unknown power, as Ajja. His benevolent visage of silvery white hair, toothless smile could be the reason why many plead with Him to be taught meditation. Ajja would often reply: ‘You prepare yourself.’ At last, he agreed and told that a meditation class would commence. Many devotees happily assembled.

The gist of His instruction in the class is given below:

Concentrate the mind on the empty space between the lungs. Being aware of the breathing pattern helps the mind to go within. But that alone is not enough. Where does breath originate? Focus the mind there. The spot we point at to indicate ourselves (in the right portion of the chest) is the one. Let the eyes be half open, the gaze be on the ground and let the mind free. Practice this for a month, then let us see.

After a month, the people assembled and said, “We cannot meditate. The mind refuses to go within. Even if we try for an hour there is no result.”

Why? What happens?

The mind runs riot. When it is known that the mind has slipped off, it slips again after bringing it back. It refuses to be still.

Is it the case with all of you?

Yes.

Is there no one whose mind has gone within? There should be someone at.

There is dead silence as an eloquent reply!

You at least repeat the Holy Name. If there are people initiated in this, they can repeat that Mantra or else Omkara will suffice. First repeat it loudly so that the mind gets concentrated on it and then reduce the pitch. Finally, there should be no lip movement even. It should go on in the mind, in silence. Let the mind become silent thus. Let it free.

He stood watching; having got the process started. Then the following words emerged:

Nowadays, there is a new trend in everything. In the earlier days, the tress were watered using a pot, then with a hose pipe. Now, what do you call it? Drip irrigation? Watering is done drop by drop, ensuring moistness the whole day. The base of the plants remains damp throughout. Likewise, let us find new procedures. It is difficult for you to meditate for an hour at a stretch, isn’t it? Then spread that one hour over the entire day. That means…come on calculate and say. It amounts to two and a half minutes every hour. This is possible, isn’t it?

Yes it is. (In one voice)

So it is possible for all; doctors, engineers and all those who say they have no time. Leave the mind free. As the river flows freely towards the sea, let the mind be. Is it so very difficult for you? Our job is to sweep away the dirt and dust. We are here to clear away your mental cobwebs. Unless the mind is cleansed, no meditation is possible. Allow Us to enter within. We need some place to stand. We are your servants.

Again, Ajja spoke: There is a peepul (Bodhi) tree there. When it was a small sapling, how much care was required! Barriers were erected from all four sides, daily watering…so much care. Now? Nothing is required, it grows by itself. Think it over, is this some lecture for us to rattle on? Only two and a half minutes meditation every hour. How? The phone rings endlessly till the call is answered. Likewise, even if He does not respond, keep trying till He comes. He must come sometime or the other. Nowadays you have a new thing. What is it? Mobile phone. It is received directly by the concerned party. You have to dial the correct number. But this number is not available to one and all.

Words of great import!

The river flows. They construct an anicut, then the water gets collected. Then it is utilized for irrigation through channels. In the same way the mind. It is frittering away in various diversions. It must be stopped in its tracks at the original location. Don’t waste it in so many pursuits. Concentrate this mental energy in the Heart center. How about this microphone? It is amplifying and transmitting our speech, isn’t it? In the same way, the mind is expressing words. If we turn the mike away (turns the mike away from Him) can you hear Us? If oriented properly it can work. If ones thoughts are turned upside down, nothing remains. If the mind is drawn externally, all words and thoughts emerge. If it is internalized, then no speech – only silence. All these words are for your sake only. The mike is there so that you can all hear. We do not need the mike. We need nothing.

-Bhagavan Arabbi-Nithyanandam (Ajja)

Taken from Anandopanishat (Inspirations From the Unmanifest to the Manifest), Chapter 40

This was seen on Ajja’s website.

The entire book may be downloaded.

Read an interview with Ajja.

See a video of Ajja.

For more posts on Ajja.