Recent NotebookLM Queries

I've uploaded 21 sources to a notebook in Gemini's NotebookLM and it is proving a valuable resource. Here are some recent queries that I've carried out for various reasons.

Can you find all occurrences of the expression involving the phrase "dust at the feet of the master" or words very similar to those.

The expression involving the phrase "dust at the feet of the master" or similar wording occurs frequently in the sources, often in the context of describing absolute humility, surrender, obedience, and the mechanism by which a Perfect Master assumes the karmic burdens (sanskaras) of disciples.

Here are the key occurrences and related explanations found in the sources:

1. Occurrences of the Phrase "Dust at the Feet of the Master" or its Variants

The sources explicitly advocate for the disciple or seeker to attain a state of humility likened to dust at the feet of the Perfect Master (or Beloved):

• The goal is achieved by becoming effaced, meaning to become dust at the feet of the Perfect Master.
• Spirituality means dying to one's self and becoming absolutely insignificant as dust — dust at the feet of the Perfect Master. To become as dust means to become as nothing; it means to die while continuing to live.
• To realize God can be gained through love for God — by becoming dust at the feet of the Perfect Master.
• If this is not possible, one should, at the least, desire to become like dust at the feet of the Beloved.
• The substance of many songs (ghazals) expresses that to become the dust underneath the feet of the Perfect Master is the only solution to all those seeking union with the Beloved.
• Bhau's son, Mehernath, was said to have had a specific wish, which was that he would like to become as dust at your feet; Edward Luck also said the same.
• The spiritual goal requires one to retain human consciousness and become as stone, and then wear yourself down to dust at the feet of the Perfect Master.
• One must become the very dust under the Master's feet to gain the experience of Oneness.
• A true lover of God has such courage, for he has become like dust at the feet of a Perfect Master.

2. Poetic References (Hafiz and Khak Saheb)

The concept is frequently reinforced through poetry, particularly citing the Persian mystic Hafiz:

• Hafiz advises, "If in your head there is the desire for Union with the Beloved, You must become as the dust before the door of those who discern spiritual things".
• Hafiz also asks, "If you are mad enough, Become the dust under the feet of the Perfect Master!".
• Another couplet translated from Hafiz suggests that a side-glance from the Master is enough to turn "this dust at your feet into gold".
• Hafiz warns the advancing soul, “At the threshold of the Beloved beware, lest, from the height of your achievement, you fall to the lowest state of dust”.
• The poet Khak Saheb wrote a ghazal dedicated to Meher Baba, noting: "This dust of Khak longs to see the Sun. You've turned it into the dust of Your feet and made it wine".
• Another poetic reference advises the lover to lay down their hearts and souls on the khak [dust] trod upon by his doorkeeper.

3. Significance of the Master's Feet and the Dust Analogy

The sources provide detailed explanations regarding the spiritual meaning of the Master's feet and the collection of dust:

• Spiritual Height and Universality: The feet, though physically the lowest part of the body, are spiritually the highest. Spiritually, the feet of a Perfect Master are above everything in the universe, which is like dust to him.
• Sanskaras and the Burden: A Perfect Master collects sanskaras (subtle impressions of thought, emotion, and action) from all over the universe. This collection is likened to an ordinary person, in walking, collecting dust on his feet.
• Laying Down the Burden: When people come to a Perfect Master and touch his feet with their heads, they lay the burden of their sanskaras on him. This is the burden Jesus referred to when he said, "Come unto me all ye who labor and are heavy laden, and I will give you rest".
• The Act of Humility/Obedience: Becoming dust is stated as the best and truest example of complete obedience.
  • Dust has no thought of its own; it has no will of its own. It can be trampled upon, applied to the forehead, or suspended in the air; it is all one and the same to it.
  • Dust never complains even if we walk over it, trample upon it, or use it in any way we like.
  • Meher Baba once ordered Adi to seek another man’s pardon by touching his feet, explaining: "You should become like dust. I scolded you to turn you into dust".
• The Result of Humility: The one who remains under my feet will rise to the zenith because their arrogance, conceit, and pride are turned into dust.

The spiritual path demands absolute submission, exemplified by Hafiz’s insistence that even in the highest state of intoxication, one's head should be on the feet of the Master. True love and obedience, like the passive, non-complaining nature of dust, lead to the highest spiritual freedom. The seemingly mundane action of the Master's feet collecting dust symbolizes the momentous spiritual work of bearing and transmuting the cosmic burden of sanskaras.

Can you find all references to Dane Rudhyar and explain his connection to Meher Baba.

Based on the sources provided, the references to Dane Rudhyar and his connection to Meher Baba are as follows:

Identity and Background Dane Rudhyar is identified in the texts as an "astrologer-author" and a Theosophist,. In late 1931, he was noted as being 36 years old.

Timeline of Connection

• Initial Contact (1931): Rudhyar first learned of Meher Baba in Hancock, New Hampshire. He was part of a group of Theosophists (including Catharine Gardner and Max and Lillian Wardall) to whom Milo Shattuck spoke regarding Meher Baba after Shattuck returned from England.
• First Meeting (Boston, 1931): Rudhyar met Meher Baba in person on the afternoon of 22 November 1931 at the Vendome Hotel in Boston, Massachusetts.
• Second Meeting (Hollywood, 1932): The sources confirm that the "Rudhyars had met Baba... again in Hollywood in 1932".

Connection Through His Wife: Rudhyar's connection continued through his wife, Maliya Rudhyar. She was touring India and visited Meher Baba at Nasik on 31 March 1937. During this meeting, Baba advised her on spiritual strength, telling her: "Bravery and strength overcome all difficulties. Be firm, do not despair and keep longing. It is there in you. You are the infinite universe, but you must discover it and find that out. I will help you, always".

What connections can you find to Meher Baba and Theosophy or theosophists?

Based on the sources provided, there are numerous connections between Meher Baba and Theosophy or Theosophists, ranging from early contacts with prominent members of the society to visits to Theosophical lodges in India. Meher Baba also offered specific critiques of Theosophical concepts and leaders.

Early Contacts with Theosophists in the West

During Meher Baba's early visits to the West in the 1930s, several individuals associated with the Theosophical movement came into his contact:

• Dane Rudhyar: An astrologer-author and Theosophist, Rudhyar learned of Meher Baba through Milo Shattuck and met Baba in Boston (1931) and Hollywood (1932) [Conversation History].
• Max Wardall: A Theosophist and regular contributor to the Theosophical Messenger, Wardall met Meher Baba at Harmon, New York. He had previously traveled in India with Annie Besant, J. Krishnamurti, and C.W. Leadbeater,.
• Mildred Kyle: Known as "Mother Kyle," she had been the president of her Theosophy Lodge for nearly 40 years. Upon seeing her photograph in India, Baba called her "a great soul." When she met him in New York in 1952, Baba told her, "I too am old... I am the oldest of the old. I am the Ancient One!",.
• Professor Ernest E. Wood: A noted British Sanskrit scholar working at the Theosophical Society in Madras, Wood met Baba on a ship in 1932. Baba explained the nature of spirituality to him.
• Others: Several other Western followers, including Harold Justin Rudd, Sam Cohen, and Ann Powell, had backgrounds in Theosophy before dedicating themselves to Meher Baba,,.

Critique of Theosophy and its Leaders

Meher Baba frequently commented on the Theosophical Society's promotion of J. Krishnamurti as the "World Teacher" and the society's occult claims:

• J. Krishnamurti: Baba stated that the Theosophists' claim that Krishnamurti was the "New World Teacher" was "humbug," though he noted it helped clear the path for his own manifestation,. When asked about him by Max Wardall, Baba said Krishnamurti was not as advanced as some thought but would eventually come to him. Baba criticized the comfortable lifestyle of Krishnamurti (playing tennis and golf) compared to the God-realized master Ramakrishna, stating Krishnamurti did not have "the slightest idea... of the Real Truth".
• Annie Besant: The head of the Theosophical Society. After she passed away in 1933, her daughter, Mabel Besant-Scott, met Baba in London. Baba told Mabel that her mother would be reborn as a man in India.
• "Wire-Pullers": Baba refuted the Theosophical concept that the "World Teacher" was directed by "wire-pullers" (Masters) in the Himalayas. He stated, "You will find nothing there but dust and stones," and asserted that no real Spiritual Master requires another's body to work,.
• Intellectual vs. Real: In later years, Baba described Theosophy and philosophy as "like good bones rotted" which serve as "food for vultures," contrasting them with the writings of living Perfect Masters which are "like brain and are as food for men". He stated that Theosophists' greatness lay in editorship and high-sounding words about planes and colors, but represented only a superficial knowledge of the shadow of Truth.

Visits to Theosophical Institutions in India

Despite his critiques, Meher Baba visited several Theosophical institutions in India, where he was received with respect:

• Nagpur: On November 14, 1944, Baba gave darshan at the Theosophical Society in Nagpur, where the secretary read Baba's message, "The Dynamics of Love".
• Madras (Adyar): In 1947, during a visit to Madras, Baba's disciples Minoo Kharas and Adi Dubash slept at the Theosophical Society.
• Thapeshwaram: In 1954, Baba visited the Satchitananda Theosophical Lodge in this village, where his message was read.
• Eluru: Baba visited the K. P. Theosophical High School in 1954, where he stated he would prefer to play with the children rather than receive garlands and puja.
• Poona: Members of the Poona Theosophical Society visited Baba in 1947 to hear lectures about him.

Other Connections

• Dr. Kazuteru Hitaka: A Japanese professor who met Baba in 1954, had first heard of Baba through a Dr. Muir, the head of a Theosophical group in Japan.
• Dismissal at Harmon: During his 1931 visit to Harmon, Baba dismissed a "Theosophical friend" from the house because the man harbored distrust, which Baba said impaired his work.

What references are there to angels in the sources?

Based on the provided sources, references to angels cover their evolutionary status, their function in the universe, their relationship to the Avatar and Perfect Masters, and specific historical or metaphorical anecdotes.

Nature and Evolution of Angels

The sources define an angel as a "spark which has become separated from the flame (God)" which must eventually go through the process of reincarnation. Unlike other souls that evolve through stone, vegetable, and animal forms, an angel does not begin as an atom but "reincarnates directly as man".

Comparison with Humans:

• Purity vs. Potential: Angels are described as "unembodied souls" and "mere automatons for the will of God" who do nothing not prompted by Him. Because they are not contaminated by physical embodiment, they are superior to man in purity; however, man is paradoxically superior in potential. By experiencing imperfections and weaknesses, man is "potentially ripe to realize his real Strength and Purity which are far above those of, and beyond the reach of, even the Archangels".
• Necessity of Human Form: Even the evolution of angels and archangels is not an "exclusive stream." To realize God, they cannot do so by independent effort; they must incarnate as human beings to link up with the human stream of life. Despite enjoying millions of years of bliss in heaven, they must take a human form to gain the full consciousness required for liberation.
• First Human Birth: When an angel is born as a human, it does not have to pass through the rounds of human reincarnation; it becomes God-realized in that "very first human birth".

Function and Hierarchy

Angels and fairies have a specific function in the universe: to keep the elemental forces of nature—light, heat, sound, and water—in equilibrium. Without them, the human mind's exploitation of natural forces would cause "frequent colossal disturbances" in the universe.

The sources also note that angels are subject to the "laws of cycles" and everything that happens to them is subject to the control of the Perfect Masters.

Relationship to the Avatar and Masters

The sources frequently depict angels as worshiping the Avatar and envying the unique opportunity human beings have to be in his physical presence.

• Worship: Meher Baba stated, "From ages eternal, gods and angels have been doing my worship". He also remarked that he is "worshiped by the angels, walis, and pirs".
• Envy of Humans: The sources describe angels weeping in envy because they cannot participate in the "river of love" or the "caravan" of the Avatar in the way humans can. When Baba was with children, it was noted that "the atmosphere... was such that even the angels envied these small children".
• Divine Love: Baba noted that "Even angels do not have this love for God," which is why they must become human to realize Him.

Specific Archangels and Stories

Gabriel (Jibra'il):

• With Prophets: The sources mention that the Prophet Muhammad played the role of being taught by Gabriel to set an example of humility and to "awaken the teacher in Gabriel".
• With Hafiz: The sources recount the story of the poet Hafiz performing a forty-day penance (chilla-nashini). On the fortieth day, the archangel Gabriel appeared to him. Hafiz found Gabriel's beauty so astounding that he forgot the beauty of the human woman he desired and realized that if God's messenger was this beautiful, God must be infinitely more so. When Gabriel asked what he desired, Hafiz replied, "I want God!".
• Metaphorical usage: Baba once emphasized his restriction on visitors by saying that no outsiders were to come to the villa for meals, "not even the archangel Gabriel!".

Metaphorical and Visionary References

• Disciples as Angels: Baba referred to his close disciples Will and Mary Backett as his "archangels". Upon Mary's death, he cabled Will: "My Archangel Mary has come to me after fulfilling her appointed task".
• Visions: Jean Adriel described a vision in 1931 where she saw her room filled with light and "a host of angelic beings, singing celestial music".
• Churning of the Ocean: A reference from the Mahabharata mentions the "Suras and Asuras (good angels and bad angels)" churning the ocean to discover the water of immortality.

Can you list and detail any references to Jim Reeves in the sources?

Based on the sources provided, the references to the American singer Jim Reeves are found in Lord Meher.

The text details the following connections between Meher Baba and Jim Reeves:

• Baba's Fondness for His Music: Meher Baba was described as being "very fond" of Jim Reeves' songs.
• Specific Songs: Two specific songs are listed as favorites: "Welcome to My World" and "There’s A Heartache Following Me".
• Listening Context: Baba would listen to these songs, among others, on phonograph records while he was relaxing with his mandali.
• Future Reference regarding Francis Brabazon: On one occasion, Meher Baba mentioned that one day, someone with a voice similar to Jim Reeves would sing the ghazals written by the poet and disciple Francis Brabazon.

Can you find and detail any references to Carl Jung in the sources.

Based on the sources provided, there are several significant references to the psychiatrist Dr. Carl Jung. These range from his contact with Meher Baba's disciples to Baba's own statement regarding his desire to meet Jung.

Meher Baba’s Desire to Contact Jung According to the sources, Meher Baba once indicated a specific spiritual interest in Carl Jung. When asked by his disciple Kitty Davy if there was anyone in the West whom he had wished to contact but had been unable to, Baba replied, "Carl Jung".

Connections through Disciples Although a personal meeting between Meher Baba and Jung never occurred, several of Baba's close Western disciples had direct contact with the psychiatrist:

• Norina Matchabelli and Quentin Tod: During their travels in Europe in late October 1932 to interest people in Baba, one of their "most notable" contacts was meeting Dr. Carl Jung in Switzerland.
• Walter Mertens: A Swiss disciple of Baba, Walter Mertens not only knew Carl Jung but had undergone psychoanalysis with him.
• Dr. Arvind: In 1956, during Baba’s visit to Zurich, a Dr. Arvind was present who is identified as "an Indian student of the psychiatrist Dr. Carl Jung".

Jung’s Awareness of Meher Baba Years after Baba had expressed his wish to contact him, the disciple Irene Conybeare sent Jung a copy of William Donkin’s book, The Wayfarers (which details Baba's work with the God-intoxicated). Jung replied to her, stating that "he had heard quite a bit about Meher Baba many years before".

Application of Jungian Concepts to Baba’s Work In her biography Avatar, Jean Adriel frequently utilizes Jungian terminology to interpret Meher Baba’s work, particularly regarding the "God-intoxicated" (masts) and the "Unconscious."

• Masts and Archetypes: Adriel notes that Baba sought those unbalanced by intense longing for God, a state she describes in "Jungian terminology" as "those overwhelmed by archetypal experience".
• The Collective Unconscious: She equates Baba's spiritual work with the "God-mad" to the "service which the Master renders all those earth children who are wandering about dazed and bewildered in the dangerous jungles of the Unconscious". She further suggests that Baba's work involves stirring the forces in the "collective Unconscious",.
• Symbolism: Adriel also references her study of "Jungian dream analysis" when interpreting the symbolism of the "churning of the ocean," equating the butter produced to the "individualized consciousness of God which the churning of the waters of the Unconscious precipitates",.

Kavi and the Clear Pool

I quite like this little story that appeared in today's email from the Meher Baba Bombay Centre. I created a storybook to illustrate the story: Link to storybook in Gemini

EVERY THING IS IN GOD, BUT THE HELP OF THE SADGURU IS NEEDED (Dec. 1928) 

Baba emphasized to the boys, “Every thing is in God, but the help of the Sadguru is needed in order to know and experience God.” To illustrate this, Meher Baba narrated the following story: Once in the jungle, a tigress died after giving birth to a cub. The cub remained hungry, without food or water for days. A shepherd found it and took pity on it. He reared it among his sheep. The cub grew up thinking it was a sheep. He did not know that he was a tiger. One day, a grown-up tiger saw the cub playing among the flock and was surprised. He went to the cub and did his utmost to persuade it that it was a tiger and not a sheep. But the young tiger would not believe him. So the tiger took him to a pool of water and made him look at his own reflection there. The young tiger was astonished and at last was convinced of his true identity. He forgot the notion of his being a lamb and passed the rest of his days among tigers. In this story, the sheep represent worldly people who are ignorant of the Truth. The flock of sheep represents the general public. The tiger cub is an ignorant man; the full grown tiger is the Sadguru; the pool of water symbolizes the path; and recognizing the reflection is attaining God-Realization. Although the tiger cub was a tiger, out of ignorance, it took itself to be a sheep. And as long as the other tiger did not show it its reflection in the pool of water, this misconception continued. In the same way, though man is potentially God, being quite ignorant of his Real Self, he thinks himself to be only a man and passes through cycles of births and deaths. He continues wallowing in ignorance until the Sadguru makes him see his own true image. 

Francis Brabazon

I don't normally write about my dreams on this blog but last night I had a very odd dream in which Francis Brabazon appeared and gave me a gold coin that I recognised as a "Brabazon" and spoke that word, albeit with some difficulty. I had mentioned Meher Baba in a text message I sent to a friend just before retiring for the night. What it means I don't know but it seems positive enough. 

Francis was Baba's resident poet and one of the mandali (close disciples). He was Australian. Although he was born in London, his family migrated to Australia when he was a boy. After living with Baba in India for many years, he returned to Australia after Baba's passing and lived Avatar's Abode, north of Brisbane, until his death in 1984. His grave is located there.

The Way Forward

It's now just over ten years since I retired. Over the past six months, maybe longer, I've felt that I've run out of momentum. I put the following prompt to Gemini:

Can you construct a graphic showing a clearly elderly but not debilitated old man who has run out of momentum so to speak. In other words, he feels as if he is standing still, neither progressing nor regressing. The man should be wearing a grey "andy cap" style hat with casual greyish coloured clothes. He is slim and fit looking with a closely cropped white beard and moustache. The challenge is to somehow portray this point that he has reached in his life. A crossroads of sorts, leading off in many directions. Which path forward should he follow? He wants to regain the purpose and direction that has now evaporated. He is 76 years old. Perhaps he has five good years ahead of him. How can he make the most of his remaining years. He wants to remain fit and active, as he currently is, and to remain mentally alert. It's up to him to find the way forward but how can a graphic display his current stasis and uncertainty. Give it a try.

Here was the response: 

Here is a graphic that attempts to capture that profound feeling
of being at a standstill, yet ready for a new chapter.

This image portrays the man you described: fit, thoughtful, and clad in grey, standing at a crossroads. The diverging paths disappearing into the mist are there to symbolize the uncertainty and the multitude of possibilities that lie ahead. It's a moment of quiet contemplation before the next step on a new, unwritten path.

The challenge you've described is a deeply human one. To feel that one has "run out of momentum" is common, yet how one chooses to find it again is a uniquely personal journey. For a man of 76, who wants to make the most of his remaining years, the question is not just "which path?" but "how do I choose a path with purpose?"

Here are a few thoughts on how someone in this position might find their way forward, inspired by the graphic:

• Embrace the Unknown (The Mist): The misty, undefined paths are not a void, but a canvas. The first step could be accepting that not having a clear direction is okay. It's an opportunity to explore without the pressure of a predetermined goal.

• Draw from a Lifetime of Experience (The Man): At 76, he has a wealth of knowledge, skills, and experiences. He could find purpose by sharing this. Mentoring, teaching, volunteering, or even writing his memoirs are all paths that give back and create a legacy.

• Choose a Path of Health (The Fit Figure): He wants to remain fit and active. This in itself is a powerful purpose. He could join hiking clubs, take up a new sport like tai chi or swimming, or set a physical goal, like walking a long-distance trail in stages. This keeps both body and mind engaged.

• Nourish the Mind (The Contemplative Look): To stay mentally alert, he could choose a path of learning. This could be anything from learning a new language or instrument, to taking university courses for seniors, to joining a book club or a debate society.

• Reconnect and Build (The Crossroads): A crossroads is a place of connection. He could focus on strengthening relationships with family and friends, or building new ones. Community is often where we find our most profound sense of purpose.

Ultimately, the way forward is not about finding the one right path, but about choosing to walk any path with intention and curiosity. The next five years can be as rich and meaningful as any that have come before.

Meher Baba's Silence

The following has been generated by NotebookLM from source material located at lordmeher.org.

Meher Baba's decision to maintain silence was a profound and sustained aspect of his spiritual work, lasting for 44 years from 1925 until his passing in 1969. He often spoke of its deep spiritual significance and its connection to his universal mission.

The Commencement and Purpose of Silence

Meher Baba formally declared his intention to observe silence on 4 June 1925, stating, "I will observe silence for one year. I will not speak to anyone. But all should hold fast to my feet. Those who stick with me until the end will be greatly benefited and highly rewarded". This initial declaration was postponed briefly due to an incident on 13 June 1925, when Gulmai, while cleaning the Post Office building at Meherabad, fell and sprained her ankle; Baba declared he was postponing his silence until she was well enough to walk.

He later announced on Friday, 26 June 1925, that his silence would commence on 10 July 1925. Notices were printed and mailed, and a sign was erected at the entrance to Meherabad to intimate this decision. On the evening of 9 July 1925, the day before his silence began, Baba conveyed his final instructions to the women's quarters, telling them, "Now listen to my last words, because from tomorrow I will keep silence for one year. ... When my work is done, I shall speak". He also spoke his last words to the mandali, reminding them of their duties and the dangers of snakes, stating, "I have my own reasons for keeping silence. I must do it". A snake incident that evening provided a final opportunity for the women mandali to hear his voice: "How fortunate you are that you have heard my voice so many times today! This incident with the snake took place to allow you to hear me speak for the final time".

Meher Baba's silence, which began on 10 July 1925, was not merely a vow or penance. He explained its purpose was "to lessen the difficulties and bear the burden of my circle members, who are to be God-realized and who otherwise would have had to undergo certain physical afflictions". He also linked it to "excessive spiritual work that will result when Babajan drops her body in the near future". He frequently stated that his silence was connected to a future manifestation and a "Word" that would revolutionize the world.

Methods of Silent Communication

Throughout his 44 years of silence, Meher Baba employed various methods to communicate:

• Writing: Initially, from 10 July 1925, he communicated by writing instructions, wishes, and discourses swiftly and emphatically. He even began writing a book, mostly in English, after his silence began. He also composed poems on his slate about the difficulty of not speaking.
• Chalk and Slate/Paper and Pencil: In the early days, a young boy named Bal would accompany him with a pencil and paper or chalk and slate for communication.
• Hand Gestures and Alphabet Board: By 1927, Baba ceased writing and began conveying his thoughts through hand gestures or by pointing to English alphabet letters in a newspaper. He later used a dedicated alphabet board for this purpose. He continued to give messages to thousands this way.
• Cessation of Gestures: By 1 December 1954, he had stopped using his forefinger for gestures to convey thoughts, marking "the last link of conversation" with the mandali through physical signs.
• Interpreters: As his gestures became more minimal, his close mandali, such as Eruch, would interpret his signs.

Reception of His Silence by Others

Meher Baba's silence was met with varied reactions:

• Mandali's Perception: Many mandali initially doubted he could maintain silence due to his "outgoing and voluble" nature but were "greatly impressed" by his perfect control. They found his not speaking "considerably more disconcerting" than his usual goading or censure. Later, it became "painful for the mandali to witness Baba's continued silence".
• Public and Media: His silence was often described as "imposing, impressing and inspiring". People noted that his eyes spoke volumes, expressing much without words. Media attention sometimes misrepresented facts, leading to misunderstandings. Some followers were disappointed when he postponed breaking his silence, and he even lost some followers due to this. Opponents, like Colonel Irani, used his silence as an excuse for false propaganda.
• Inward Experience: Despite his outward silence and seclusion, his presence was often felt more intensely by his lovers, as their attention became focused on him. He often stated that his silence did not impede his work, but rather increased its intensity.

Incidents Related to Maintaining Silence (1925-1969)

Throughout the 44 years, numerous incidents highlighted the nature and impact of his silence:

• Early Tests and Strictness (1925-1927):

  • In 1925, Baba instructed Gustadji, a naturally loquacious person, to observe silence for his work; Gustadji maintained it until his death in 1957. He later gave similar instructions to Daulatmai and Bala Tambat.
  • He explained that the silence of his devotees was for their own benefit, while his own was "to drown the world in the Ocean of his silence".
  • In a meeting, when asked why he was quiet, he gave curt replies like "My choice".

• Seclusions and Working (1928-1930):

  • He entered seclusion in a Table Cabin in 1928, fasting on one meal a day. He assured the women mandali, who had begun keeping silence out of worry, that he was not displeased and that they should resume speaking.
  • In January 1930, he entered a strict seclusion inside a cage, fasting partially. He compared this confinement to Jesus's 40-day stay on a mountain, explaining it was for work in "non-physical realms" and was "apparent, not real". Paradoxically, more visitors came during this strict seclusion.
  • In May 1930, he planned a strict six-month seclusion with nine people fasting on milk, where he would give up the alphabet board and all darshan. He expressed "grave doubts" about two participants, who indeed left the next day. A rumor spread that he would miraculously emerge from a sealed cave, drawing crowds.

• Interactions with Gandhi and World Tours (1931-1933):

  • During his meeting with Mahatma Gandhi on the Rajputana in 1931, Gandhi expressed his astonishment at Baba's seven years of silence and eagerness to hear him speak.
  • Baba clarified to Gandhi that references to him "speaking" were always through his alphabet board, not his tongue.
  • He explained that he kept silence to "make the world know me after breaking my silence".
  • On a trip to the US in 1932, he was heralded as potentially breaking his silence in Hollywood, with plans for radio broadcasts. However, he postponed it, stating "conditions are not yet ripe". This led to disappointment among some followers.
  • He assured a reporter in 1932 that he was "one hundred percent" confident he would speak when the time came, despite his long silence.

• Intensification of Work and Health (1936-1941):

  • In 1936, he wrote to Westerners that his long silence served a "great purpose" and taught them "the lesson to suffer".
  • His intense inner spiritual work often affected and strained his physical body.
  • In 1937, he stated his silence was not a vow and he might speak in the 13th year, as he liked the number 13.
  • From 1938, he dictated discourses for the Meher Baba Journal, often using "ghostwriters" to draft them based on his points.
  • He stopped signing his name for his passport due to his "own reasons".
  • He started an intense four-week fast in 1941, which "considerably weakened his health".
  • He announced a stricter six-month seclusion from 1 August 1941, during which he would not be seen or even hear a human voice in the last three months. He declared, "From February 1942 onward, I will start speaking to myself and afterwards to the public. Be ready to hear me speak".

• "Universal Work" and "New Life" (1942-1949):

  • He stated his greatness lay "in suffering for the universe" rather than performing miracles.
  • At a momentous meeting in October 1941, it was decided he would speak any day between 15 February 1942 and 15 February 1943, unannounced. He explained his silence would coincide with "the breaking of the long-awaited silence of God," and "The Word that will move the heart of all... will carry infinite power behind it".
  • His 49th birthday in 1943 was celebrated in six cities, with representatives delivering his message, "The Task for Spiritual Workers".
  • He broke a brief fast in March 1943, stating, "Hereafter, no more seclusion. I will come out publicly for darshan as often as required".
  • He revealed his final instructions for his biography in verse to Bhau Kalchuri on 24 January 1969, seven days before dropping his body. This was his last order. He told Bhau that he liked his writing and to disregard criticism.
  • On 24 January 1969, he uttered the words "Yad rakh" (remember) to Bhau. Bhau clarified that this was not the breaking of Baba's silence or the "Word-of-Words," but a demonstration that his vocal cords were still functional, refuting any idea that he was physically unable to speak. The true breaking of his silence would be his universal manifestation.
  • In 1945, he indicated that his "spiritual death" would occur in November 1945, and his suffering during a "conference of the Five" almost threatened his physical existence.
  • In 1947, he stated the world was approaching a "great upheaval" before he broke his silence, leading to "great suffering" but also a "profound change of heart".
  • The 22nd anniversary of his silence on 10 July 1947, was observed by followers worldwide with a 24-hour fast.
  • In 1948, he dictated that his devotees should abstain from taking part in political activities or discussion.
  • His "Great Seclusion" began on 1 July 1949, where all his mandali and followers were to keep silence for the entire month. On 10 July 1949, he broke his fast that began with the seclusion.
  • On 1 August 1949, he ended his seclusion, appearing radiant and healthy, as if returning from a holiday. This marked the end of his "Old Life" and the beginning of his "New Life" of renunciation and helplessness from 16 October 1949. During the New Life, his name was not to be disclosed, and begging was to be done cheerfully. He also instructed that if asked why he was silent, companions should say, "It is his personal and individual desire".

• Continuing Seclusion and Universal Work (1950s-1960s):

  • He stated in 1952, "If my silence cannot speak, of what avail would be speeches made by the tongue?".
  • On 7 October 1954, he announced he would give up his alphabet board and finger signs, and that his speaking was "very near". He declared an end to mass darshans, meetings, and correspondence. His last public appearance was in Pandharpur on 6 November 1954.
  • From 1 December 1954, the "last link of conversation" via finger gestures ceased, intensifying the "seriousness" around him.
  • He confirmed in 1958 he would break his silence in "sixteen months".
  • He also famously stated, "I am really the only one who is not in seclusion. It is the rest of humanity that is in seclusion. I have come to make it emerge into eternal freedom!".
  • On 10 July 1960, his 35th anniversary of silence was observed with Baba fasting and lovers observing silence. He stated then, "I shall not break my seclusion until I break my silence".
  • He repeatedly indicated that his silence would break due to a "universal crisis" and that "the moment is not far away".
  • In 1962, he emphasized, "When I break my silence it will be heard infinitely more clearly than the loudest of speech uttered by anyone".
  • He explained his suffering was immense because his inner work intensified, particularly from 1963 onward, when he compared the nine months leading to his speaking to a "gestation period" for the "birth" of a new dispensation of Truth.
  • On 10 July 1966, his 41st anniversary of silence, he gave the message: "God’s first Word was ‘Who am I?’ God’s last word is ‘I am God.’ And the Word that I, the God-Man, will utter soon will be the sound of my Infinite Silence".
  • He stated in 1967, "I bind myself with silence that, when I break it, mankind will realize what real freedom is". During this period, he would work with Kaikobad daily for three hours in silence, with Kaikobad repeating God's names and Baba bowing to his feet. This rigorous work left him exhausted and soaked with perspiration.
  • His seclusion was prolonged several times in 1968, indicating the "fate of the universe hangs on his seclusion". His birthday in 1968 was celebrated with great anticipation of an "unprecedented" event after his seclusion.

Final Days and Last Instructions (1969):

• As his health deteriorated, Baba experienced painful spasms when moving his fingers to communicate.
• On 24 January 1969, seven days before he dropped his body, Meher Baba gave Bhau Kalchuri the "very important work" of writing his biography in verse, instructing him to include the lives of the five Perfect Masters and his father's life. This was the last order Meher Baba ever imparted.
• In this same poignant moment, Baba uttered two words, "Yad rakh" (remember), to Bhau. Bhau later clarified that this was not the true "breaking of Baba's silence" or the "Word-of-Words," but rather a demonstration that his vocal cords were still capable of speech, dispelling any notion that his silence was due to physical inability. His real speaking would be a "universal manifestation".

Meher Baba's silence was a dynamic, active process that intensified his connection with the world, leading him to engage in tireless inner and outer work, preparing for a future spiritual awakening of humanity.

Respecting the Spiritual

Below is an excerpt from "The Anarchy: The East India Company, Corporate Violence, and the Pillage of an Empire" by William Dalrymple.

The status of the English at the Mughal court in this period is perhaps most graphically illustrated by one of the most famous images of the period, a miniature by Jahangir’s master artist, Bichitr. The conceit of the painting is how the pious Jahangir preferred the company of Sufis and saints to that of powerful princes. This was actually not as far-fetched as it might sound: one of Roe’s most telling anecdotes relates how Jahangir amazed the English envoy by spending an hour chatting to a passing holy man he encountered on his travels:

" ... a poor silly old man, all asht, ragd and patcht, with a young roague attending on him. This miserable wretch cloathed in rags, crowned with feathers, his Majestie talked with about an hour, with such familiaritie and shew of kindnesse, that it must needs argue an humilitie not found easily among Kings … He took him up in his armes, which no cleanly body durst have touched, imbracing him, and three times laying his hand on his heart, calling him father, he left him, and all of us, and “me, in admiration of such a virtue in a heathen Prince.”

Jahangir was the ruler of the vast Mughal emperor at the time (around 1616) and the story Roe tells clearly shows how little the English understood spirituality. Notice Roe's focus on appearances (how dishevelled the old man was) whereas the emperor clearly recognised the old man's spiritual status and accorded him due respect. A clash of cultures indeed. The British never learned to respect Indian spirituality and instead sought to force Christianity on the "heathens".

Zahar: the Last Mughal Emperor

I'm very much enjoying William Darymple's "The Last Mughal" and today I read a passage that resonated with me. Zahar was the last Mughal emperor and he was fond of writing Sufi poetry:

Zafar’s poetry, however, existed on a higher plane than this. Like much verse of the period, it was deeply imbued with the Sufi ideals of love, which were regarded as much the surest route to a God who was seen to be located not in the heavens but deep within the human heart. For if the world of the heart lay at the centre of Sufism, it also formed the cornerstone of the principal literary form in late Mughal Delhi—the ghazal, which derived its name from the Arabic words “talking to a woman about love. The love of the ghazal poet was ambiguous—it was rarely made entirely clear whether it was sacred or worldly love to which the poet referred. This ambiguity was deliberate, for just as the longing of the soul for union with God was believed to be as compelling and as all-embracing as the longing of the lover for the beloved, both loves could be carried to the point of insanity or what Sufis called fana—self-annihilation and immersion in the beloved. In the eyes of the Sufi poets, this search for the God within liberated the seeker from the restrictions of narrowly orthodox Islam, encouraging the devotee to look beyond the letter of the law to its mystical essence.

Later Darymple writes that:

This was an attitude to Hinduism that Zafar—and many of his Mughal forebears—shared. It is clear that Zafar consciously saw his role as a protector of his Hindu subjects, and a moderator of extreme Muslim demands and the chilling Puritanism of many of the ‘ulama. One of Zafar’s verses says explicitly that Hinduism and Islam “share the same essence,” and his court lived out this syncretic philosophy, and both celebrated and embodied this composite Hindu-Muslim Indo-Islamic civilisation, at every level. The Hindu elite of Delhi went to the Sufi shrine of Nizamuddin, could quote Hafiz and were fond of Persian poetry. Their children—especially those of the administrative Khattri and Kayasth castes—studied under maulvis and attended the more liberal madrasas, bringing offerings of food for their teachers on Hindu festivals. For their part, Muslims followed the Emperor in showing honour to Hindu holy men, while many in the court, including Zafar himself, followed the old Mughal custom, borrowed from upper-caste Hindus, of drinking only Ganges water. Zafar’s extensive team of Hindu astrologers rarely left his side. 

It was very interesting to read of this tolerance at the time between the Hindus and Moslems as well as between the Shia and Sunni sects. The author has himself lived in Delhi for the past twenty years but holidays in England during the summer months. I'm looking forward to reading more about India in his other books.

Dalrymple's overview of the consequences of the sepoy rebellion is quite insightful:

There was nothing inevitable about the demise and extinction of the Mughals, as the sepoys’ dramatic surge towards the court of Delhi showed. But in the years to come, as Muslim prestige and learning sank, and Hindu confidence, wealth, education and power increased, Hindus and Muslims would grow gradually apart, as British policies of divide and rule found willing collaborators among the chauvinists of both faiths. The rip in the closely woven fabric of Delhi’s composite culture, opened in 1857, slowly widened into a great gash, and at Partition in 1947 finally broke in two. As the Indian Muslim elite emigrated en masse to Pakistan, the time would soon come when it would be almost impossible to imagine that Hindu sepoys could ever have rallied to the Red Fort and the standard of a Muslim emperor, joining with their Muslim brothers in an attempt to revive the Mughal Empire.

Of course, the events of 1857 also led to the formal dissolution of the British East India Company and its being taken over by the British Government. 

Sai Baba

Interesting information about Sai Baba that I was reminded of in my daily Meher Baba newsletter (link). 

On June 5th 1927, Baba went with a few of the mandali to Aurangabad, and from there proceeded to the Ellora Caves and the area called Khuldabad. While drinking tea at Khuldabad, Baba disclosed, “The tomb of Sai Baba’s Master Zarzari Bakhsh is in Khuldabad.” When asked how this could be since Zarzari Bakhsh actually lived hundreds of years prior to Sai Baba, Meher Baba answered, “You have no idea of how great is the grace of the Perfect Master. While Zarzari Bakhsh was alive, Sai, in a previous incarnation, was his disciple. The Master’s grace descended upon him at that time; however, it carried over and made him perfect after seven hundred years. Zarzari Bakhsh means Giver of the Wealth of Wealth. This he gave to Sai.” The group returned to Meherabad the same day. Sai Baba of Shirdi had physical contact with other Masters — Gopal Rao and the Swami of Akalkot. However, it was Zarzari Baksh who bestowed Realization upon Sai while he was in a cave at Khuldabad. The Swami of Akalkot brought Sai down and made him a Perfect Master.

Thus the connection between a Perfect Master and his disciple can extend over lifetimes and Realisation can be bestowed in the physical absence of the Master, although I surmise that this is not the norm. I've been to the Ellora Caves and even to the cave at Khuldabad (about four miles away) were Sai Baba received Enlightenment.

Wikipedia (the source of all knowledge) had this to say about Khuldabad:

The name 'Khuldabad' translates to 'Abode of Eternity'. It is derived from the posthumous title of Mughal Emperor Aurangzeb, 'khuld-makan' (lit. 'Dwelling in Paradise'); the name came into currency following Aurangzeb's interment in the city. Priorly, the city was known as 'Rauza' (lit. 'Garden of Paradise'), a common term used to describe Sufi shrines in South Asia.

This made me realise how little I know about the Mughal Empire and reference to Sufi shrines I found quite intriguing. I downloaded "The Last Mughal" by William Dalrymple from the Internet Archive and transferred it to my Kindle. It looks like an interesting read.

On a hazy November afternoon in Rangoon, 1862, a shrouded corpse was escorted by a small group of British soldiers to an anonymous grave in a prison enclosure. As the British Commissioner in charge insisted, “No vestige will remain to distinguish where the last of the Great Moghuls rests.” 

Bahadur Shah Zafar II, the last Mughal Emperor, was a mystic, an accomplished poet and a skilled calligrapher. But while his Mughal ancestors had controlled most of India, the aged Zafar was king in name only. Deprived of real political power by the East India Company, he nevertheless succeeded in creating a court of great brilliance, and presided over one of the great cultural renaissances of Indian history.

Then, in 1857, Zafar gave his blessing to a rebellion among the Company’s own Indian troops, thereby transforming an army mutiny into the largest uprising any empire had to face in the entire course of the nineteenth century. The Siege of Delhi was the Raj’s Stalingrad: one of the most horrific events in the history of Empire, in which thousands on both sides died. And when the British took the city—securing their hold on the subcontinent for the next ninety years—tens of thousands more Indians were executed, including all but two of Zafar’s sixteen sons. By the end of the four-month siege, Delhi was reduced to a battered, empty ruin, and Zafar was sentenced to exile in Burma. There he died, the last Mughal ruler in a line that stretched back to the sixteenth century.

Award-winning historian and travel writer William Dalrymple shapes his powerful retelling of this fateful course of events from groundbreaking material: previously unexamined Urdu and Persian manuscripts that include Indian eyewitness accounts and records of the Delhi courts, police and administration during the siege. The Last Mughal is a revelatory work—the first to present the Indian perspective on the fall of Delhi—and has as its heart both the dazzling capital personified by Zafar and the stories of the individuals tragically caught up in one of the bloodiest upheavals in history.