In a post to my Alternative Media blog, I posted about saying farewell to Facebook for reasons explained in that post but another factor that I didn't mention was the process of needing to gradually let go of earthly concerns. Facebook was filled with photos, videos and stories of people who I once knew and interacted with but now they are no longer a part of my life. The few people outside my family that I still interact with are contactable by means other than Facebook.
Family and a very few friends will remain important to the end but the others are no longer relevant. My physical health has taken a battering over the past few weeks and this is a signal to focus on my psychological and physical well-being and forget the outside world. The world on the other side awaits and preparations should be made. While I've never been a team player, I feel that our successive lives are like a relay race and it's important to pass the baton cleanly to the next person so that they have the best possible start to their life.
My actions and attitudes in the time remaining to me will have important consequences for the person who takes up the baton from me. So I need to find out what's going on with my body at the moment as this is a challenge that needs to be faced and overcome. I'm not going to allow myself to remain in this debilated condition. Whether by diet, exercise or some form of meditation, I'll find a way through this.
I'd read the following quote before but never fully understood it but on reading it this time, it made more sense. The quote arrived via a regular Meher Baba newsletter.
WHEN BABA SAYS “HE HAS COME TO ME” WHAT DOES THAT MEAN?
(May 1958) Charles Purdom asked, “Will you comment on what you mean by ‘to come to me’?”
Baba replied:
To come to me means liberation, experiencing me as I am, no more bondage of births and deaths. But it does not mean the state of a Perfect Master or Perfection. That is only to be attained while alive in the gross body. So if you are not blessed with this state of Perfection [while in the body], at least you can have liberation [after the body drops].
If you just take my name, just at the moment of dropping your body, you will come to me. Yes, anyone. It is not easy to take my name at the very moment of leaving the body. Then you individually experience bliss, infinite bliss. After attaining liberation, you continue to experience infinite bliss eternally. Why? Because it belongs to you eternally. You experience what belonged to you eternally. Even spiritual ecstasy cannot be compared with divine bliss. Remember this.
Lord Meher, Original Publication, Bhau Kalchuri, Vol. 15, pp. 5444 – 5445.
This is certainly something to aspire to, although in practice almost impossible to execute. However, I still remember a dream in which I tumbled off a cliff and was hurtling toward the ground with a house also tumbling down right above me. If the impact of the fall didn't kill me, the house crashing down on me certainly would. I knew I was finished and was only seconds from death. I fumbled to access my wallet containing Baba's photo but realised that I didn't have time and ended up taking Baba's name instead.
At least in the dream I was able to take Baba's name at the moment of dropping my body so maybe one day I'll be able to do so in real life.
Baba taunted the man, replying, “Yes, you cannot follow because you are in Rome, and I know because I am at Home! This is the difference between you and me. You are in Rome and I am at Home!”
The priest then left, quite puzzled by his encounter with Baba. What Baba meant by “Home” was that he was one with God, and “Rome” was the church – rites, rituals, orthodoxy. God abided in Baba, and Baba abided in God. But to the priest God was in Rome – the church in Rome.
Above is an excerpt from a story from Lord Meher that I received in my inbox today and quite like. The punchline of course is the following:
You are in Rome and I am at Home
This quote carries more weight for me because I attended a Catholic school and was nominally a Catholic until about age 15 when the penny dropped so to speak. While I'm not in Rome anymore, I'm still far from home or "walking far from home" as the Iron and Wine song lyrics go. What follows is the full story and a wonderful photo of Baba taken in 1936 when he was 42 years old. He looks magnificent. The story immediately follows the photo.
(March 1937) Baba was in Nasik. Malcolm Schloss had met a Catholic priest at a religious conference in Nasik and he urged the priest to meet Baba, but he declined. When he told Baba, he also seemed uninterested. However, due to Malcolm’s persuasion a meeting was arranged. The following conversation between the priest and Meher Baba then ensued:
When they met, Baba commented to him, “All the Mullajis (Muslim priests) are good; the Pope is good; the Pandits (Hindu scholars) are good. But only the Sankaracharya (1) (head of orthodox Hinduism) can speak for hours on end!”
The priest had recently returned from participating in the religious conference, and hearing Baba’s words, proudly refuted, “It was not the Sankaracharya, but I who spoke during the whole conference. The Sankaracharya could not argue convincingly at all. He could not say a word to me and I rebuked him severely.”
“Yes,” replied Baba, “these Mullajis, and the Sankaracharya, all need to be warned. They deserve lecturing and need to be taken to task.”
“You just said they are good and now you say they need to be lectured,” the priest said. “I don’t follow what you mean.”
Explaining, Baba spelled out, “The Sankaracharya and high priests have big heads – they are intellectuals – but they have small hearts. You, however, have a good heart.”
Baba added, “There are many to teach in the world, but very few to learn.”
“What do you mean?” asked the priest.
“They all teach but none of them wants to learn – and those who teach do not know the Truth themselves!”
Baba then recounted a striking incident concerning Baily: “A chap named Baily was my school friend and he just could not believe how a boy like me who used to play marbles with him, could as a man attain such a high state while he was still in the same state where he was. The difference between him and me was so phenomenal that he wanted to see some miracles as proof in order to gain conviction about me. One day, when Baily was writing something in my thatched hut in Poona, all of a sudden the inkwell began dancing up and down! He was flabbergasted. After a little while, the pen jumped from his hand and also started to dance. He started shouting, ‘Baba! Baba!’ and wept continuously for some days. From that day on, he was convinced of my powers and had faith in me.
“I told him, ‘You are a fool. If this small phenomena could convince you of spirituality, why don’t you go and follow Muhammad Chhel, who was a well-known tantric magician?’
“All miracles are child’s play, whereas spirituality is far above them. Miracles in themselves have no spiritual value or significance. But they are necessary and, at times, performed by the Master as a means to convince people of Truth and spirituality. Jesus performed miracles not for his own gain, but to make people recognize the Truth and to create faith in them. Yet, when he was crucified, he who could raise the dead, did not stop it!”
Changing the subject, the priest asked, “Why do you keep silence? Why don’t you speak?”
“I always speak!” Baba smilingly replied, “I continually speak through you, through all the high priests and through everyone.”
Not following what Baba meant, the priest asked, “Then why do you use the alphabet board?”
“I talk through you and all, and I answer questions through this board.”
The priest looked more perplexed and asked, “How? I don’t understand.”
Baba taunted the man, replying, “Yes, you cannot follow because you are in Rome, and I know because I am at Home! This is the difference between you and me. You are in Rome and I am at Home!”
The priest then left, quite puzzled by his encounter with Baba. What Baba meant by “Home” was that he was one with God, and “Rome” was the church – rites, rituals, orthodoxy. God abided in Baba, and Baba abided in God. But to the priest God was in Rome – the church in Rome.
(1) Footnote: In Hinduism the Sankaracharya is similar in status to the Pope in Roman Catholicism.
Lord Meher, Original Publication, Bhau Kalchuri, Vol. 6, pp. 2129 – 2130. Link.
My father gave me his father's gold pocket watch when I left home in late 1973 and it was stolen a couple of years later in a house break-in. He was clearly disappointed when I told him later and I was upset by its loss when it happened but there's was nothing to be done except to accept its loss.
Last night I dreamt that a watch of mine had broken when I dropped it. In appearance, it was some weird composite of a smartphone, wristwatch and pocket watch and I remember trying to get it fixed. There was no resolution of the problem. However, I was quite soon after this splashing about in a pool and diving underwater.
Upon awakening, I associated this with the amniotic fluid of the womb and the broken chronometer, reminiscent of my grandfather's fob watch, was a sign that my time was up. Admittedly the night before, I had been contemplating my mortality as I lay in bed trying unsuccessfully to sleep.
With my birthday a little over two weeks away, I seem to be somewhat preoccupied with my mortality as if turning 75 is somehow more significant than other birthdays. Meher Baba died 25 days short of his 75th birthday and I'm now past that point with about 19 days remaining.
Daniel Norgren's song "Everything You Know Melts Away Like Snow" playing on my phone as I write this. I play this song quite often on my guitar.
Everything you know
Everything you know
Melts away like snow
Melts away like snow (mm-hmm, mm-hmm)
Everyone you love
Everyone you love
Grass will grow above
Grass will grow above (mm-hmm, mm-hmm)
Cold black starry night
Cold black starry night
Makes my day look bright
Makes my day look bright (mm-hmm, mm-hmm)
Never comes the day
Never comes the day
That keeps the night away
Keeps the night away (mm-hmm, mm-hmm)
New green grass will grow
New green grass will grow
Folks will come and go
Folks will come and go (mm-hmm, mm-hmm)
Speaking of music, the title of this post is also that of a old song that goes like this:
So the old man lived ninety years in this song. Will I last that long?
Beloved Baba’s beautiful Form was interred in the crypt, which is now His Samadhi. It happened to be His birthday according to the Parsi calendar.
I just happened to see this as a footnote in the daily email I receive from the Meher Baba Bombay Centre. So 55 years ago, Baba's crypt was sealed. Of course I was oblivious of this and instead was drifting aimlessly. I continue to drift for another year until I hit a rock in the form of national service in April of 1969.
However, I had heard of Meher Baba by this point in my life, having attended a talk given by Bill Le Page at the University of Queensland in 1968. It made no impression on me at the time except it did seem to cement His name into my memory because more than a decade later I recognised the author of "God Speaks" as the person about whom the talk had been given all those years ago.
It wouldn't be until almost 30 years later that I'd finally get to stand in front of the crypt but I did get there eventually. It just took a while. I was nearing 50 back then and now I'm nearly 75. I'd accepted Baba when I was a little younger however, when I was 44 back in 1993. At that time, the penny just dropped after "God Speaks" finally made sense to me.
The following appeared in my inbox today from the Meher Baba Centre in Bombay and quoted from Lord Meher, Original Publication, Bhau Kalchuri, Vol. 7, pp. 2391 – 2393:
(Feb.1939) On one occasion, referring to the purpose of his visits to different shrines, tombs or dargahs of saints and Perfect Masters, Baba stated:
By my living presence, I clean the tangled atmosphere of the shrines of the dead saints, Sadgurus and Qutubs. This complicated atmosphere is of the thought world. Thought force is really very strong and powerful. Chaitanya did not go to places of pilgrimage for the sake of pilgrimage, but for cleansing their atmosphere which were full of the sanskaras of thoughts of worldly people. Chaitanya was a Hindu Perfect Master, during the time of Shankara. He originated the ecstatic song or evocation, “Hare Krishna, Hare Ram!”
For my work, a pilgrim on the third plane is more helpful than the place of a dead Master of the seventh plane; but a well-known dead saint or Master may have a strong influence due to the multitudes going to his tomb. That is why I thin down the effect of this complicated thought atmosphere by visiting such places.
Meher Baba went to the shrine of Mu’inuddin Chishti several times. Chishti is responsible for more converts to Islam in India that any other man. He converted over two hundred thousand people during his time in India; no one else ever did such, even the Mughal warlords during their invasions. On a later occasion, Meher Baba revealed that the Sufi Master Mu’inuddin Khwaja Saheb Chishti was the Qutub-e-Irshad of his time.
I asked Bard to explain the term Qutub-e-Irshad (link):
The term "Qutub-e-Irshad" is a composite phrase consisting of three words:
Qutub: This word in Arabic can have multiple meanings depending on the context. In Sufi terminology, it often refers to a "pole star" or a spiritual guide who serves as a central figure within a specific lineage or order. It implies the individual holds high spiritual authority and wisdom.
e-: This is a Persian connecting particle, meaning "of" or "belonging to."
Irshad: This word in Arabic signifies "guidance" or "instruction."
Therefore, when combined, "Qutub-e-Irshad" translates roughly to "Pole Star of Guidance" or "Master of Instruction." It refers to a highly respected spiritual leader within a Sufi tradition who offers guidance and instruction on the path of spiritual enlightenment.
Meher Baba explained that at any given time on Earth there are five Qutubs or Perfect Masters overseeing the affairs of the world. One of these five in charge and is referred to as the Qutub-e-Irshad. Of the five Qutubs in Meher Baba's early life, Sai Baba was the Qutub-e-Irshad:
Was this ascetic a Hindu or a Muslim? People of every religion and caste in India would seek him out. This holy man belonged to no caste or religion or "ism." He himself was the true fakir, the Emperor of Emperors. Why would people journey hundreds of miles to see him? Because his eyes shone brilliantly with a magnetism that drew them towards him. The light in his eyes attracted thousands to his feet.
Hidden in this extraordinary fakir was the Qutub-e-Irshad of the age — the head of the spiritual hierarchy and the leading Perfect Master of his time. He who held the key to all worlds and universes in his very hands appeared as a ragged beggar in a nondescript village in India. In his hands the conflicting forces of the world's turmoil and the throes of the universes were kept balanced! It may be difficult for a worldly-minded materialist to believe this, but it is a spiritual fact. Source.
Bard had this to say about Mu’inuddin Chishti (link):
Mu'inuddin Chishti: A Revered Figure in Sufi Islam
Mu'inuddin Chishti, also known as Khwaja Gharib Nawaz ("comforter of the poor"), was a revered Sufi preacher, scholar, and mystic who played a significant role in spreading and shaping the Chishti Order of Sunni Islam in the Indian subcontinent. Here's a summary of his life and contributions:
Life and Lineage:
Born in Sistan, Persia (present-day Iran) in 1141 CE.
Descended from both Prophet Muhammad and Ali ibn Abi Talib.
Received spiritual guidance from renowned Sufi masters in his youth.
Embarked on a pilgrimage to Mecca, spending time in Baghdad and Delhi before settling in Ajmer, India, in 1206 CE.
Contributions:
Established the Chishti Order in India: He is considered the founder of the Chishti Order in the Indian subcontinent, known for its emphasis on love, devotion, and inclusivity.
Promoted interfaith dialogue: He cultivated relationships with people of different faiths, fostering peaceful coexistence and mutual understanding.
Emphasized service to humanity: His teachings stressed compassion, generosity, and service to the poor and marginalized.
Attracted diverse followers: His charismatic personality and message resonated with people from all walks of life, regardless of caste, creed, or social status.
Left a lasting legacy: His tomb in Ajmer became a major pilgrimage site, attracting devotees from all over the world.
Significance:
Mu'inuddin Chishti's contributions are considered pivotal in the spread of Islam in India, particularly Sufism, which offered a more mystical and inward-looking approach to faith.
His teachings and personal example resonated with diverse communities, contributing to social harmony and interfaith dialogue in the region.
He continues to be revered as a spiritual guide and source of inspiration, not just for Muslims but for people of all faiths and backgrounds.
Further Exploration:
If you're interested in learning more about Mu'inuddin Chishti, here are some resources:
With AMARTITHI coming up tomorrow, I felt I should post something and I've come up with the lyrics of a song by Paul Kelly that I came across for the first time only a few days ago. The song is "I'm On Your Side" and the first time I heard it, I thought of Baba and the fact that he is always supporting us. However, we tend to forget that and often feel that we alone and unloved.
Link to video clip of Paul Kelly singing this song
Here are the lyrics and a link to the guitar chords:
I'm on Your Side
You've been crying a long long spell
You've been drinking from the Devil's own well
You're just hanging on to your pride
Hold on to me now
I'm on your side
I'm on your side when you think there's no one
I'm on your side when darkness falls
I'm on your side
All you gotta do is call
The trees on the shoreline are all fresh from the rain
The ship on the water is heading for the main
Open your window, let the good air inside
You don't always know when
There's a change in the tide
I'm on your side when others turn on you
I'm on your side when your back's to the wall
I'm on your side
All you gotta do is call
I'm on your side though you might not believe it
I'm on your side when the shit rains down
I'm on your side
I'm gonna stand your ground, stand your ground
Ooh, call on me, all you gotta do is call
For other posts connecting Meher Baba with music, see:
My brother, Anthony or Tony as he was mostly called, was born on the 13th January 1960. Yesterday would have been his 64th birthday but he never made it that far. He died in June of 2021. Yesterday I was 27313 days old (yes I keep track of my diurnal age) and was struck by the fact that the last two digits of this number are 13. Furthermore, the number factorises to 11 * 13 * 191 and so the number 13 appears again. My brother Tony had a rather unlucky life and so I asked Bard the following question. What follows is the question and response.
Why is it that certain cultures regard the number 13 as unlucky and try to avoid using, replacing it for example by 12A so that we have the progression 11, 12, 12A, 13.
The association of 13 with bad luck is a complex phenomenon with roots in various historical and cultural factors, rather than a single definitive reason. Here are some of the most common explanations:
Religious and mythical associations:
Christianity: Judas, the 13th guest at the Last Supper, betrayed Jesus.
Norse mythology: Loki, the mischievous god, was the 13th guest at a feast and tricked another god into killing Baldr, the god of beauty and innocence.
Other cultures: In numerous ancient cultures, the number 12 held significance because of lunar cycles and zodiac signs. 13, then, represented imbalance or disruption of this perceived order.
Numerical factors:
Fear of the unknown: 13 often follows a perfect pattern (e.g., 12 months in a year), making it stand out and seem unpredictable.
Death and misfortune: Some historical events (e.g., fall of Constantinople) happened on the 13th, reinforcing the negative association.
Psychological factors:
Confirmation bias: People tend to remember instances where bad luck followed the number 13, overlooking events when it didn't.
Cultural conditioning: If a culture teaches that 13 is unlucky, individuals are more likely to interpret occurrences after encountering it as negative.
Cultural variations:
The extent and reasons for avoiding 13 vary across cultures. Some countries, like Italy, consider it particularly unlucky on Fridays. Others, like Japan, associate it with good fortune.
Modernization and changing perspectives:
In recent times, the superstition surrounding 13 has weakened in many societies. This is partly due to increased secularization and awareness of the lack of scientific basis for the association.
Overall, the negative association of 13 is a fascinating example of how cultural beliefs and historical events can shape our perception of numbers. While the specifics vary, the fear of the unknown and the power of cultural conditioning often play a key role in perpetuating such superstitions.
Coincidentally, the house I've lived in for eighteen years now is numbered 12A! I next asked Bard the following:
Can you give some examples of common phrases or situations involving the number 13.
Absolutely! Here are some examples of common phrases and situations involving the number 13:
Negative connotations:
Friday the 13th: A superstition associated with bad luck and misfortune.
Unlucky number: In many cultures, the number 13 is considered unlucky and often avoided.
Kiss of death: In sports, being the 13th player chosen in a draft may be seen as a disadvantage.
Baker's dozen: This phrase refers to 13 items instead of the usual 12, used to compensate for potential oversights or theft.
Counting sheep: Traditionally counting sheep to fall asleep, some people skip over 13 to avoid nightmares.
Positive connotations:
Lunar cycle: There are 13 full moons in a Gregorian year, inspiring traditions and symbolism in some cultures.
Tarot cards: The Death card (number 13) in the Major Arcana symbolizes transformation and new beginnings.
Bar mitzvah and bat mitzvah: Occur at the age of 13, marking a significant coming-of-age ceremony in Judaism.
Lucky number: In some cultures, like China and Thailand, the number 13 is associated with growth and prosperity.
13 colonies: The original colonies that formed the United States of America.
Neutral situations:
Floor numbering: Some buildings skip the 13th floor due to superstition, often replacing it with 12A or 14.
Card games: There are 13 cards in each suit in a standard deck of playing cards.
Puzzles: Many crosswords and Sudoku puzzles have 13 columns or rows.
Space missions: Apollo 13 was a lunar mission marked by technical challenges but a successful return to Earth.
Musical chords: The 13th chord in music theory can create complex and dissonant harmonies.
These are just a few examples, and the significance of the number 13 can vary widely depending on the context and cultural background. The fascinating thing about this number is its ability to evoke both positive and negative emotions, making it a truly intriguing figure in human culture.
I hope this provides a good starting point for further exploration! Feel free to ask if you'd like more examples or information about specific cultural interpretations of the number 13.
Of course there's also the rhyme that goes:
Monday's child is fair of face
Tuesday's child is full of grace
Wednesday's child is full of woe
Thursday's child has far to go
Friday's child is loving and giving
Saturday's child works hard for a living
And the child that is born on the Sabbath day is bonny and blithe, and good and gay.
Poor Tony, as you might guess, was born on a Wednesday and so certainly confirms these assignations. Ah well, this was just a post to commemorate his passing.
Meher Baba once said: “None dies, and none knows to die. The rare one who knows to die is never born again!” By this Baba means that whether we are incarnate or discarnate, we remain in illusion. We die physically only to be reborn again in the flesh. 8,500,000 cycles of life and death are necessary before we achieve true death, the death of the ego, after which no further physical incarnations are necessary. We have discovered the answer to that age-old question of "Who Am I?".
It is only when in a physical body that we can achieve freedom from the cycle of birth, death and rebirth. This got me thinking about the inhabitants of the astral and mental planes. These planes are populated by beings, are part of creation and thus remain in illusion. I can suppose that after a great many incarnations, many reach a point of complete disillusionment with the physical plane. It no longer holds any appeal for them and their karmic liabilities are such that they are not drawn back to the physical plane to settle them.
Unlike most of us, who in the afterlife enter a period of intense introspection, these individuals become free to interact with other entities who are on a similar wavelength. They can enter communities and enjoy the structures that these communities have built. There they can live and interact with others. They can later choose to act as guides and support those individuals who have died and are temporarily discarnate. Most of these individuals will lapse into deep subjectivity before long but in the meantime those permanently resident on the astral planes can be of assistance.
However, these dwellers on the astral plane will not achieve liberation there. For that, they will need to experience a physical incarnation and perhaps run the risk of getting trapped on the wheel of life and death again. This is not likely to happen however, given that they are not compelled to return because of karmic liabilities. They can take their time and plan an incarnation that will maximise their likelihood of making progress in the sense of entering a higher plane on the astral after death. Eventually, by this strategy, they may even enter the mental planes.
This is purely speculative on my part. Baba does not talk much about the residents of the astral and mental planes and rightly focuses on what we can do here and now on the physical plane. It's easy to get distracted by astral travel, lucid dreaming, chakras, yogic practices and so forth, often reinforcing the ego in the process rather than diminishing it. Still, it's interesting to speculate about what's going on there.
Soon after arriving in Yogyakarta in the closing days of December 2023, I noticed a car number plate directly in front of the taxi that we had hired to take us from the train station to our place of accommodation. The number plate read:
H 1305 SR
8-26
It was the SR that caught my eye of course: Sean Reeves. Now my mind clicked into gear. H is the letter used by vehicles registered in the Special Region of Yogyakarta and I took this to stand for Hidupan meaning "life" in the Indonesian language. The 1305 I interpreted as the number of days remaining of my life.
Given that the date was the 28th December 2023, 1305 days from this date is Sunday, July 25, 2027. The 8-26 (short for August 2026) suggested to me that I'd perhaps fall ill in August 2026 and pass away on July 25th 2027. I used Wolfram Alpha on my phone to quickly calculate the date of my possible demise. If it comes to pass, I will be 78 years old.
That age reminds me of Barry Thomson who was the owner of the accommodation that I moved into when staying in Brisbane a few years ago. He was 77 when I met him. He had battled advanced melanoma in his 60s and was now seemingly hale and hearty. He gave me two books he had written on how he had overcome his cancer. He died some months later, having quite quickly succumbed to brain cancer. He may well have been 78 at that point.
I should never have met him had I not been standing in the doorway of some alternative accommodation that I had first considered. The caretaker with two young Asians in tow suddenly arrived and took instant offense to the fact that I was blocking his doorway. A couple of years later I ended up living in that accommodation but on that occasion sharp words were exchanged and I ended up at Barry's place.
Even though Barry succumbed in the end, his story is an inspirational one because he did live a good many years cancer-free after his initial diagnosis and it wasn't because of any help from the medical establishment who had written him off. He followed his own path and won the battle. I need to do the same with my own mysterious affliction and try to find a remedy using my own methods.
I looked at the transits to my chart on July 25th 2027 and I'll link later to an astrological discussion of what I found. This is all much ado about nothing probably but it's interesting how I've become more focused on the timing of my exit from planet Earth. I'm probably not unusual in this respect but I should get on with living and making the most of the time that I have left.
This post has got me thinking about the use of the word "dead" in various expressions, so I created a post on this topic in my Pedagogical Posturing blog called Dead Eye Dick.
Unlike many of my stated goals, I actually managed to begin reading my physical copy of "Listen Humanity" and I am now into the second section of the book where Meher Baba explains about life and death. The following passage really struck home as I was reading it this morning on page 109 of the physical book:
The seeming balance that is approximated by the individual before each birth may be compared to a tug-of-war in which opposite forces are active, although neither may predominate. The matching of forces then has only to be slightly disturbed and the entire situation becomes subject to change. In the same manner, the pseudo-poise of sanskaras present at the time of birth has only to be slightly disturbed in order to imprint the sanskaric pattern for the individual life.
Here we see, explicitly stated by Baba, that the pattern of the individual's future life is imprinted at the time of birth, when the pseudo-poise of sanskaras is disturbed as the individual takes his or her first breath and begins a separative existence in the physical world.
The following article describes the magic surrounding that first breath:
Within seconds of birth, a baby takes in its own oxygen for the first time. For that to happen, their tiny lungs and circulatory system have to transform in a matter of seconds. So how does a tiny human manage to take what could be the most challenging breath of its life just seconds after birth?
First, it helps to understand how the circulatory system — specifically, the lungs and heart — work in utero. The lungs don't provide oxygen to the fetus during gestation. Instead, they are partially collapsed and filled with liquid during development while the baby gets oxygen through the umbilical cord from the placenta, according to the Texas Heart Institute.
Because the lungs aren't involved with oxygen supply yet, the majority of the fetal blood supply bypasses the lung through two blood vessels unique to fetuses. The first, the foramen ovale, allows oxygenated blood from the umbilical cord to flow directly from the right atrium of the heart to the left atrium, instead of going to the right ventricle and lungs as it does in an adult, according to the Children’s Hospital of Philadelphia. The second vessel, called the ductus arteriosus, connects the main body artery and main lung artery, allowing the fetus's oxygenated blood to detour away from the lungs and head for the lower body, according to the American Heart Association.
Unlike an adult heart, "when the baby comes out, the right side of the heart is the dominant side," said Dr. Jae Kim, a neonatologist and director of neonatology at Cincinnati Children's Hospital. This is because it's been pumping oxygenated blood through these two temporary shunts to the entire body. But after birth, the circulatory system rearranges. The left ventricle becomes dominant, responsible for sending blood throughout the body, while the right ventricle takes on the new job of sending oxygen-poor blood to the lungs, according to a 2002 report published in the journal Archives of Disease in Childhood.
This transformation happens in a series of rapid changes right after birth. First, the cells responsible for secreting fluid in the fetus's lungs start absorbing fluid once the baby is born, removing the liquid to make room for incoming oxygen, Kim said. "The lungs immediately transition to be filled with air." This first breath can be so strong and dramatic that, in some cases, it bursts a hole in the baby's nascent lungs, he said.
This first inflation of the lungs dramatically decreases the pressure and resistance to blood flow in the lungs. The low pressure invites blood pumping out of the right ventricle to reroute toward the neonatal lungs, according to a 2010 review in the journal Physiological Reviews.
Once the lung pressure is lower than the systemic blood pressure, or the pressure exerted on blood vessels during heart contractions, the foramen ovale closes, according to the 2010 review. With no passage between the right and left atria, deoxygenated blood begins to flow from the right atrium to the lower right ventricle, and is then sent to the lungs.
Meanwhile, the low pressure in the pulmonary system detracts blood from the ductus arteriosus, the blood vessel that allowed blood to bypass the lung and head to the body. No longer needed, the ductus begins to constrict and closes within the first two days of life.
At this point, 100% of the infant's blood supply heads for the lungs. Carbon dioxide-saturated blood is pumped into the alveolar capillaries — small blood vessels in the lungs — for the first time. The alveoli — tiny air sacs in the lungs — replace carbon dioxide in the blood with the oxygen taken in by the baby.
It takes about 5 minutes for a healthy baby born at term to "pink up" and find a sort of normal, Kim said. But the transition happens in a single breath. "It's a very magical moment," he said.
Thus the reason that Astrology uses the time of a person's first breath as the basis of their natal chart. "The sanskaric pattern for the individual life" is there for all to see.
The following arrived in my Inbox recently from the Meher Baba Bombay Centre:
Baba did not come to Meherabad on November 9th (1955). On that day, Adi Jr., Francis Brabazon and Don Stevens returned to Ahmednagar from their trip to the Ellora Caves, and the next morning, were driven with Nariman, Meherjee and Vishnu to Meherazad. Baba discussed matters with the mandali and then gave Francis and Don a tour of the property. Eruch took them up Seclusion Hill.
That afternoon, Baba was driven to Meherabad. At Upper Meherabad, he called Don Stevens and asked how he had enjoyed the meetings. Don recollected:
The whole stay, of course, was something so incredible, so beautiful, so very deeply moving, that I had great difficulty in expressing any sort of sentiment. This was always typical of me, and I think typical of a great many people in Baba’s presence: one found oneself tongue-tied. All one could do was to feel utter frustration in not being able to carry on one’s own side of the conversation with Baba, and also a deep overwhelming sense of warmth, which, in any case, could not have been put into words even if one had been in better form.
Baba had had a small chair placed beside his chair, on which were kept a small stack of papers. After Baba listened to Don’s reactions to the sahavas, Baba beckoned for the papers. Eruch handed them to him, and Baba put them on his knees and began rifling through them. Eruch explained, “Baba has here a collection of various articles he has given out at various public gatherings. Some are longer than others. All have been carefully collected and have never been published before. Baba wants to know if you would like to take this collection, edit it as you have done with God Speaks, build it up, handle it in any fashion that you feel fit – and perhaps make it into a small book which you can publish after God Speaks appears?”
Don, touched that Baba would show such confidence in him, immediately said, “Yes, I would like to do this. I would be very happy.”
Baba commented, “In fact, you might possibly want to combine it in some fashion – I leave it entirely in your hands – with a description of what you have experienced in this sahavas.”
Don nodded, and Baba continued, “If this appeals to you, I will make available to you the transcripts of the meetings, and you can weave your own descriptions of the events around them.”
Don said, “I think it is a wonderful idea, Baba.”
“You can write to Ramjoo Abdulla or Bal Natu about any questions you might have,” Baba concluded.
In this manner, the book Listen, Humanity came into being.
Lord Meher, Original Publication, Bhau Kalchuri, Vol. 13, pp. 4705 – 4707.
After having Meher Baba's book, God Speaks, in my possession for well over a decade and finding it incomprehensible, I suddenly had an epiphany in 1993 that suddenly made it comprehensible. I can thank Baba's grace for that. I still had no idea of Baba's life as these were pre-Internet days but there were bookstores and one weekend in that year, in a small town in southern New South Wales, I chanced upon Don Stevens' Listen Humanity.
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Cover of the book that was discovered in the bookstore. I still have the physical book.
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My wife at the time drew my attention to it and we quickly purchased it. It was an absorbing read and expanded my knowledge about Baba considerably. There was no mention of his visit to Australia however, but there was a sticker or stamp showing that it had originated in a town called Woombye in Queensland.
I thought this odd and had never heard of a town called Woombye. Little did I know at the time that it was located only an hour's drive from Brisbane where I grew up. So Listen Humanity became an important stepping stone in my journey to Baba. The book is freely available as a PDF from this site. It's so easy now to access the book but back in 1993 it required serendipity and Baba's grace to stumble upon it.
Don Stevens passed away on 26th April, 2011 in London, England. Don wrote the following in which he makes direct reference to God Speaks and Listen Humanity.
As I reflect, I find that I divide Baba's written words into at least three fairly distinct categories. The first, and for me the most powerful, are those he dictated in the manner he carefully explained to me twice: firstly, to a mandali, who took his notes of Baba's words, wrote them up in detail, and then submitted them usually the following day to Baba for word-by-word correction by Baba himself. Baba also explained this correction process to me in detail, so there would be no question that the decisions and the final words were his own. It was in this careful context that Baba then added a further fact of the greatest importance to the spiritual seeker. To these carefully dictated words intended for release or hearing at a public ceremony, he attached something like an atomic bomb of spiritual energy, which would be available to and absorbed by devotees who worked with these words. Such words I am certain are now to become a major source of the continuing spiritual push of the Avatar to and through his devotees. In fact, this is exactly what Baba said to me, and charged me with telling his devotees. The chief bodies of such words as described by Baba are the first eight chapters of God Speaks, Part II of Listen, Humanity, and the Song of the New Life. I would personally add O Parvardigar and the Prayer of Repentance. Source.
I've decided to read the physical book again. Normally I only read e-books these days so it will be something of a novelty to read in this way again as I once did over 30 years ago.
I was astounded yesterday when watching a talk by Meherwan Irani (link), Baba's great grand-nephew, about his restaurant business. From an earlier talk of his I knew that he had gotten into the restaurant business but I had no idea of how successful that business had become. I discovered that the restaurant had won a prestigious award in the United States. See Figure 1.
Not only that but Meherwan was invited to be the chef for a dinner held at the White House for the visiting Prime Minister of Indian, Modi. Figure 2 shows a screenshot of Meherwan standing to the right of Modi (from the viewer's perspective) with another Baba Lover to his left.
Here is an excerpt from the commentary on the video:
On September 29th 2023, Meherwan Irani was the featured guest at an Asheville fund raiser for Meher Archive Collective. The dinner was catered by Chai Pani, the award-winning restaurant owned by Meherwan and Molly Irani. In his talk Meherwan tells of taking inspiration from Avatar Meher Baba’s motto: “Mastery in Servitude”. He tells of his career journey with the roots being from his own family’s love of cooking, service, and hospitality. Meherwan also shares about his recent experience of catering a U.S. State Department luncheon in honor of the prime minister of India. Meherwan is the great grand-nephew of Avatar Meher Baba.
Mention is made earlier that Meherwan was a five-times James Beard-nominated chef and this is what Google's Bard had to say about James Beard:
James Beard was an American chef, cookbook author, teacher, and television personality. He is considered to be one of the most important figures in the development of American cuisine.
Beard was born in Portland, Oregon in 1903. He began his cooking career in the 1930s, working in restaurants and hotels in New York City. In the 1940s, he began writing cookbooks and articles about food. He also hosted a cooking show on television, which was one of the first of its kind.
Beard was a passionate advocate for American cuisine. He believed that American food was just as good as, if not better than, European food. He also believed that American chefs should use fresh, local ingredients in their cooking.
Beard's influence on American cuisine is immeasurable. He helped to popularize American food and to raise the standards of American cooking. He also inspired a generation of chefs, including Julia Child, Alice Waters, and Wolfgang Puck.
The phrase "James Beard" is significant in the context of chefs because it represents a commitment to excellence and innovation. It also represents a commitment to American cuisine and to using fresh, local ingredients.
Here are some of James Beard's contributions to the culinary world:
He helped to popularize American cuisine and to raise the standards of American cooking.
He inspired a generation of chefs, including Julia Child, Alice Waters, and Wolfgang Puck.
He wrote over 20 cookbooks, including the classic American Cookery.
He hosted a cooking show on television, which was one of the first of its kind.
He founded the James Beard Foundation, which is a non-profit organization that promotes American cuisine and supports culinary professionals.
The James Beard Awards are the most prestigious awards in the American culinary world. They are named after James Beard in recognition of his contributions to the culinary industry.
Today, the phrase "James Beard" is synonymous with excellence in the culinary world. It is a badge of honor for chefs to be associated with James Beard and with the James Beard Foundation.
Meherwan was born on January 12th 1970, almost a year after Baba dropped his body, and shares the exact same birthday with his wife, Molly. It's clear that as 2069, the one hundred year anniversary of Baba's passing draws closer, the stage is being set for a growing awareness of Meher Baba's spiritual status by a still sleeping humanity and America will be the crucible in which that awakening takes place.
It only occurred to me recently how important the number 21 was in my life. From about two years of age, I lived at 21 Mayneview Street in Milton, Brisbane. Here is a link to photos of the house and its interior.
I lived there uninterruptedly until I was 21 years of age. A couple of weeks after my 21st birthday on April 3rd 1970, I was conscripted into the army. That was a hugely significant event in my life.
Prior to my conscription I had been completely aimless, dropping out of University and then out of a teachers training college. The experience, a brief nine months, was transformitive and I emerged from it with a renewed sense of purpose and direction. The time span of nine months of course is suggestive of a gestation period.
By my 22nd birthday I was out of the army thanks to my recently won conscientious objector status, I was employed full time as a high school teacher thanks to my uncle's assistance and was studying part time at the University that I had dropped out of in 1968. Turning 21 proved to be a pivotal year in determining the future direction of my life.
Looking forward to 1995, this year's number factorises to 3 x 5 x 7 x 19 or 21 x 95 and this was another pivotal year for me. My father died midway through that year and then later in that same year my then wife and I made the decision to leave Australia, marking the start of my adventures in Singapore, Jakarta and Shanghai.
It's been a while since I posted to this blog. The last post is dated March 27th 2023, shortly after the equinox and now the other equinox is fast approaching. I remember Baba daily thanks to the Avatar Meher Baba Bombay Centre's email that recalls something that Baba said or did on that particular date.
Here is the posting for today, September 7th:
On that Sunday, September 7th, (1937) Baba explained to the Western group about individual natures:
For me all are equal. Universally, I love everyone equally. However, individually it is a different story. I do not love the cook as deeply as I love you all. Why? Not because she is a cook and you are above her, but because you love me more than others. You are prepared to do anything for me. Delia gave up everything for me! Her brothers and parents did not like or approve of her idea of going to India, yet she did it for me.
This is all very good, but when it comes to individual natures there are big differences. There are some who like a quiet ashram life of solitude, silence and meditation, and there are others who prefer a life of action and gaiety. Personally, I like the second type – but for my work, the first type! So, I have to tolerate both kinds.
I expect cooperation and help from you, but at all times every one of you is so obstinate that it spoils my work! Try to adjust to all circumstances and conditions.
Be natural! Do not change your nature of gaiety, but do not show displeasure or criticize others who are different in nature. You can keep only one Beloved in your hearts, although you can and may keep many in your mind.
So [pointing to himself], keep this one Beloved in your hearts and find me in every other heart! You cannot hate this one or that one if you try to see me in every heart. Then automatically unity and harmony will be established.
Lord Meher, Bhau Kalchuri, Original Publication, Vol. 6, p. 2216.
Today I spotted a car number plate displaying the word BABA, not JAI BABA as shown in the image above. I was being driven to centrelink and somewhat apprehensive about the bureaucratic impediments that might await me there.
It turned out that I got someone who was quite helpful, a middle-aged Chinese woman as it turned out. Later in the day, when phoning the taxation office regarding a centrelink-related matter, I got someone who was equally helpful. These two interactions lowered my stress levels and left me feeling more positive about humanity.
Despite the evils being perpetrated by the ruling elite, there are still good people out there and I can't help but feel that Baba had drawn some of them toward me earlier today. I need to focus on attracting this sort of energy and not becoming disillusioned with the state of the world and pessimistically looking forward to leaving it all behind sooner or later.
I watched an interesting video today about Tunisia's Sufi tradition. I asked ChatGPT for more information.
Can you provide some details of the history of Sufism in Tunisia?
Sufism, which refers to Islamic mysticism, has a long history in Tunisia dating back to the early Islamic period. The first Sufi orders or Tariqas were established in the country in the 12th century, with the arrival of Sufi saints from other parts of the Muslim world.
The two most important Sufi orders in Tunisia are the Qadiriyya and the Shadhiliyya. The Qadiriyya order was introduced to Tunisia in the 16th century and became popular in the 18th century, while the Shadhiliyya order was introduced in the 17th century and became dominant in the 19th century.
Sufism played an important role in the spread of Islam in Tunisia, particularly in rural areas where Sufi leaders or marabouts were often the main religious authorities. The marabouts were also involved in social and political activities, and their influence extended beyond religious matters.
During the colonial period, Sufi orders played an important role in the resistance to French rule, and many Sufi leaders were involved in the struggle for independence. After independence, Sufi orders continued to play a prominent role in Tunisian society, particularly in rural areas.
In recent years, there has been a resurgence of interest in Sufism in Tunisia, with a growing number of young people joining Sufi orders and attending Sufi gatherings. Sufi leaders have also been active in promoting interfaith dialogue and tolerance in the country.
I sought to find out a little more about the origins of Tunisia as a country.
How did Tunisia originate as a country? How it is different from its neighbors like Libya and Algeria?
Tunisia, like many other countries in North Africa, has a complex history of multiple civilizations and empires. The region that is now Tunisia was inhabited by Berber tribes since ancient times, and was subsequently conquered by Phoenicians, Romans, Vandals, Byzantines, Arabs, and Ottoman Turks.
The modern nation-state of Tunisia emerged as a result of the French colonization of the country in the late 19th century. Tunisia became a French protectorate in 1881 and remained so until 1956 when it gained independence.
Compared to its neighbors Libya and Algeria, Tunisia has several unique characteristics. Firstly, Tunisia is the smallest country in North Africa in terms of land area, with a population of around 12 million people. It is also the most densely populated country in North Africa.
Secondly, Tunisia has a long history of political stability, with a relatively smooth transition from authoritarianism to democracy after the Tunisian Revolution in 2011. This is in contrast to the ongoing conflicts and instability in Libya and Algeria.
Thirdly, Tunisia has a more diverse economy compared to Libya and Algeria, with a strong focus on tourism, agriculture, and manufacturing. Tunisia is also known for its highly educated workforce, with a literacy rate of over 80%.
Lastly, Tunisia has a unique culture that has been shaped by its history and geography. Its location at the crossroads of Mediterranean and African cultures has given rise to a rich culinary tradition, as well as a diverse artistic and musical heritage.
Returning to the topic of Sufism, I asked:
Who were some of the best known Sufi saints who are associated with Sufism in Tunisia?
Sufism, or Islamic mysticism, has a rich history in Tunisia, with many prominent Sufi saints having emerged over the centuries. Here are some of the best-known Sufi saints associated with Sufism in Tunisia:
Sidi Ali Azouz: A 16th-century Sufi saint who is considered one of the most important figures in Tunisian Sufism. He is credited with spreading the Qadiriyya Sufi order throughout the country.
Sidi Bou Said: A 13th-century Sufi saint who is widely revered in Tunisia. He founded a Sufi order known as the Nasiriyya, and his tomb in the coastal town of Sidi Bou Said is a popular pilgrimage site.
Sidi Belhassen Chedly: A 19th-century Sufi saint who is known for his emphasis on spirituality and piety. He founded a Sufi order known as the Chedliyya, which is still active today.
Sidi Ali Ben Aoun: A 16th-century Sufi saint who is considered one of the most influential figures in Tunisian Sufism. He founded a Sufi order known as the Aouniyya, which continues to be active in Tunisia and other parts of North Africa.
Sidi Ahmed Tijani: Although he was born in Algeria, Sidi Ahmed Tijani was an influential Sufi saint who spent much of his life in Tunisia. He founded the Tijaniyya Sufi order, which is now one of the largest Sufi orders in the world.
These are just a few examples of the many Sufi saints who have played important roles in the development of Sufism in Tunisia.
I asked about the differences between Sufism and mainstream Islam.
How does Sufism differ from mainstream or more traditional Islam?
Sufism, also known as Islamic mysticism, is a spiritual and mystical dimension of Islam that emphasizes the inward search for God and the purification of the soul. While Sufism is a part of Islam, it differs from mainstream or more traditional Islam in several ways:
Emphasis on spiritual experience: Sufism places a greater emphasis on the individual's personal experience of God than traditional Islam, which focuses more on adherence to ritual practices and adherence to Islamic law.
Importance of spiritual guides: Sufism places great importance on the role of spiritual guides, known as Sufi masters or sheikhs, who help their disciples on their path to spiritual enlightenment. Traditional Islam also acknowledges the importance of religious scholars, but does not place the same emphasis on spiritual guides.
Use of music and dance: Sufism often incorporates music and dance as a means of reaching a state of spiritual ecstasy and connection with God. This is in contrast to traditional Islam, which generally discourages music and dancing.
Tolerance and universalism: Sufism often promotes tolerance, universalism, and a focus on the unity of all religions and people. This can be seen as different from some more traditional interpretations of Islam, which may emphasize the separation of Muslims from non-Muslims and the importance of adhering strictly to Islamic law.
Focus on love and compassion: Sufism often emphasizes the importance of love and compassion in the spiritual journey, and encourages the cultivation of these qualities as a means of purifying the soul. Traditional Islam also places importance on these qualities, but may not place the same emphasis on their role in spiritual development.
It is worth noting that Sufism is a diverse and multifaceted tradition with many different interpretations and practices. As such, not all Sufis may adhere to all of the above characteristics, and there may be some overlap between Sufism and traditional Islam.
I asked about the status of Sufism in Indonesia.
What is the status of Sufism in modern day Indonesia? Is it widely practiced or it is marginalized?
Sufism has a long and deep history in Indonesia and is still widely practiced today. In fact, Indonesia is considered one of the largest centers of Sufism in the world. Sufism has been an integral part of the Islamic tradition in Indonesia since the arrival of Islam in the archipelago in the 13th century.
Today, Sufism is practiced by a significant portion of the Muslim population in Indonesia. Many Muslims in Indonesia are followers of Sufi orders, such as the Naqshbandi, Qadiriyya, and Shattariyah orders. These orders have established networks of mosques, Islamic schools, and charitable organizations throughout the country.
Sufi leaders, known as kyai or ulama, continue to play an important role in Indonesian society, offering spiritual guidance and social services to their followers. In addition to their spiritual and religious roles, Sufi leaders have also been involved in social and political activism, including advocating for democracy, human rights, and environmental protection.
While Sufism has faced some marginalization in Indonesia due to the rise of more conservative and fundamentalist interpretations of Islam, it continues to be a vibrant and influential part of the country's religious landscape. Many Indonesians see Sufism as a way to reconcile Islamic teachings with local traditions and cultures, and as a means of promoting tolerance, pluralism, and social justice.
I asked about important historical figures in the history of Indonesian Sufism.
Who are some of the most important saints in Indonesian Sufism?
Indonesia has a rich tradition of Sufism, and there are many important Sufi saints who are venerated by Indonesian Muslims. Here are a few examples:
Sunan Bonang: A 16th-century Sufi saint who is considered one of the most important figures in Indonesian Sufism. He is associated with the Wali Songo, a group of nine Muslim saints who spread Islam in Java. Sunan Bonang is known for his emphasis on the importance of love, compassion, and harmony in the spiritual path.
Syekh Abdul Qadir Jailani: A 12th-century Sufi saint who is highly revered in Indonesia. He is associated with the Qadiriyya Sufi order, which has a large following in Indonesia. Syekh Abdul Qadir Jailani is known for his emphasis on the importance of repentance and seeking God's forgiveness.
Syekh Siti Jenar: A 15th-century Sufi saint who is associated with the mystical tradition of Java. He is known for his controversial teachings, which challenged traditional Islamic orthodoxy and emphasized the unity of all religions. Despite facing persecution and condemnation from some quarters, Syekh Siti Jenar continues to be venerated by many Indonesians.
Syekh Ahmad Dahlan: A 19th-century Sufi saint who founded the Muhammadiyah movement, one of the largest Islamic organizations in Indonesia. He emphasized the importance of education and social reform in the Islamic community, and sought to promote a more moderate and tolerant interpretation of Islam.
Hamka: A 20th-century Sufi saint who was a prolific writer and Islamic scholar. He played a key role in promoting a more modern and progressive interpretation of Islam in Indonesia, and his writings continue to be widely read and influential today.
These are just a few examples of the many important Sufi saints in Indonesian history. The diversity and richness of Indonesian Sufism is reflected in the many different Sufi orders, traditions, and practices found throughout the country.
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