DISCOURSES & TALKS BY MEHER BABA

 

YOU PROMISED SALVATION

 

 

25th October, 1926

 

Rustom, who was particularly disturbed by the new announcement, questioned Baba privately, "What is to become of those who came here for you in all sincerity, whose hopes were raised by you? What of those to whom you promised salvation if they stayed here with you until you spoke?"

 

Baba wrote out this long explanation:

 

All the children received the benefits of education and more particularly a spiritual push, which they would never have received elsewhere in the whole world. Even admitting that they all came here hearing my name, does it mean I am bound to teach them and keep them with me for an indefinite period? I may keep them with me and under my guidance as long as I deem desirable.

Do you mean to say that I should leave all else — my other external as well as internal duties — for their sake? Do my workings depend upon longer or shorter periods of their stay with me?

 

If I can read and direct the minds of all, when and where I like, can I not do things for them from a distance as I do when they are near me?

They have stayed, studied and practiced things and rules here, which are sure to do them tremendous good in the world. Leaving aside the spiritual aspect — which is no small thing — they received food, clothing, prasad and even baths by my hands! Besides, most of those to whom I promised [salvation] in the beginning, broke their word and my orders time and time again; and not only did I forgive them, but I actually induced them to remain here, to give them the benefit of my company, which as I said is no small matter.

 

Now, about those to whom I promised. They will derive great benefit, materially as well as spiritually. But what if they themselves break my orders and leave? For instance, how many of the boys to whom I gave my promise, but who broke their own promises by going away from here under one pretext or the other, are here now? Only three or four. Of the patients to whom I promised, who stayed? And who walked off? Only one person survived out of so many who departed, and I will see to that when I speak.

 

Besides, what have I to do with these institutions, the school, dispensary, hospital and dharamshala? These facilities served me as a means of vacating the wealth of those to whom I wanted to give a tremendous spiritual push, and secondly, as a means of service for those whom I selected and entrusted with certain duties. Since these objectives are now finished — the wealth being exhausted, and at the same time the benefit of service being derived by many, over and above my mandali — I thought it no longer necessary to prolong the working of these institutions of charity and service.

 

What have I to do with worldly wealth and riches, which to me are nothing and from whose clutches I do my utmost to rescue people? How do you expect me to give "riches" to those who come to me with such desires? How can I allow them to come within the firm clutches of maya, from which it is my duty to save them? As you clearly observe and find, I would rather deprive our real bhaktas [lovers] and those others desirous of some spiritual advancement of all their worldly wealth, power and position, and reduce them to the position of beggars to get them more firmly within my grasp.

 

Rustom asked, "That is all true but what will the world say about you and your actions for closing everything down so abruptly and leaving all in the lurch — most particularly the destitutes and needy, whose hopes rest on you and your support?"

 

Baba commented:

 

The world will have much to say about the abrupt closing of all these charitable institutions. Worldly people will say that it was no good of me to have closed them, leaving the poor, the destitute, and other dependents in a condition of helplessness. But the people of the world have little idea why I did all this on such a grand scale only to close it down so abruptly. But to us Sadgurus this "opening and closing" is a game, though there is a great significance in it. These institutions, as you are all aware, were of no particular use to me. I only used them as a means for promoting the spiritual advancement and giving a push to a number of men of the circle who deserved and were prepared for it. My object and purpose is now fulfilled, and so I have closed them.

 

For instance, do you know how this bell is made? First of all, a clay or earthen mold is prepared, and then the oxide of brass in liquid form is poured into it. When the liquid oxide cools and solidifies, the brass bell, now fully prepared, is drawn out and the clay mold is either broken or thrown away, as it is no longer required. The purpose for which this clay mold had been prepared was to give the required and proper shape to the bell. And when the bell itself is completed, of what further use is this mold?

 

In the same way, my working in Meherabad with these institutions of charity was only a means of carrying out my plans to give salvation and a spiritual push to some persons, which purpose being served, I closed all these charitable institutions. What do the world and its people understand of this spiritual working? They mistake this earthen mold for the bell itself, that is, they take the means for the original. And thus they consider my maintaining these institutions — which are only the means — as my real original mission and duty, which is not the case.

The real and main duty of a Sadguru is to burn up and destroy all the sanskaras of his devotees and bhaktas.

 

For that purpose, those who desire to be his devotees must surrender to him, heart and soul, like dry wood that burns in a fire easily and without resistance. They should not be like wet pieces of wood, creating a smoky nuisance instead of burning up quickly. Such devotees must prepare themselves to be quite obedient, submissive and serviceable to the Guru, whenever and wherever required, by allowing him to destroy their sanskaras in any way he likes. In a word, the devotee should create absolutely no opposition, no hindrance for the Sadguru in his task of preparing him, but instead should offer him absolute surrenderance and submission.

 

Baba concluded:

 

Let the world say what it will! What do people of the world know of the spiritual working that is done by Perfect Masters for the betterment of all? No sooner will some great miracles be performed, than the whole world will go mad and be in an uproar. Then the idea of judging my workings, by the continuance or closing of these charitable institutions, will die into insignificance. People will only look to and think of the miracles and the power that can perform them! That time will come.

 

In short, the greatest duty of the Avatar is first of all to prepare his circle members and give these people Realization. I cannot delay this work; I must make sure the preparedness of my inner circle is complete. Then secondly, I must give some spiritual push to others outside the circle. And thirdly, I must grant some material advantage to others who prove deserving of my help.

 

Rustom was appeased and much relieved. He confessed later to Chanji that when Baba had announced his new plans, Rustom felt that many would be left stranded, "homeless and helpless." But Baba's explanation, Rustom said, "left me dumbfounded."

 

Lord Meher  O/L p. 731 - 4

 

     RUSTOM K. IRANI                  MEHERABAD LAYOUT 1925-'26               'CHANJI' DADACHANJI