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.
Meher Baba, as we know, did not found a new religion but his intention was to bring all religions together like beads on a string. Followers of most religions however, are content to follow the rites and rituals of their religion and to maintain its separateness from the religions of others. There is often rivalry and animosity toward one or more other religions. Even within a single religion there can be conflict as there has been historically between Protestantism and Catholicism.
Religions, more often than not, divide rather than unite humanity, making it all the more easy for the "Godless" to weaken and undermine the faith of the followers of those religions. Christianity has been under pressure to accommodate the LGBT agenda. If certain churches accommodate this agenda, they alienate many of their orthodox followers; if they don't, they alienate many of their more "progressive" followers. If either case, the seeds of division are sown and the religion weakened.
Speaking from my own experience, the "fire and brimstone" approach by Catholic educators in the 1960s did much to alienate the "love generation" and it certainly alienated me, leaving me with a life-long aversion to religion. By an emphasis on fearing God and the punishment that God might inflict on those who have "sinned", religions stray from the intent of their founders. For those followers of Meher Baba who chose to retain their religion, He urged them to return to their religion's roots and not be content to merely follow its rites and rituals mechanically.
The best way of doing this is to establish a one-to-one relationship with the religion's founder. We cannot comprehend God but we can follow the example of those humans who truly represent God on Earth. There should be no barriers between yourself and this founder, no intermediaries. The mind should be disengaged and the heart fully engaged as it is essentially a heart-to-heart relationship. Thinking must take a back seat.
Gradually more followers of more religions will come to realise that Meher Baba's intention was not to replace the message of the founders but rather to rebroadcast it for modern times. For those who have abandoned their religion or never embraced a religion, Meher Baba is available. He was God in human form and His Advent has been painstakingly recorded. The power of His words remains potent and reading them will draw more and more followers to Him in the future.
With Meher Baba, there is no religion to navigate and act as a barrier in connecting to Him. Reading about His life and the words that He silently spoke is enough to establish that one-to-one, heart-to-heart relationship. He has nothing to teach us and we have nothing to learn. All that is needed is to awaken and Meher Baba is The Awakener. Jai Baba.
Lately I've been watching various accounts of Near Death Experiences of NDEs on YouTube. It's slowly dawning on me that a physical incarnation on Earth is really the only way to make significant progress spiritually. While living on this planet, we are utterly focused temporally and geographically due to our physical bodies. Unless we are conjoined twins, these same bodies divide us absolutely from other bodies. We may try to fuse with another body sexually but such encounters are short-lived and often unfulfilling.
Our bodies may be sick and frail, damaged or incomplete. We may eat too much or not enough. We may eat foods or take drugs that undermine our physical health. Our life is dependent on taking our next breath and, if that is denied us for any reason, we die. Death is literally one breath away. Our awareness of the world is created and sustained by a wondrous but bizarrely intricate nervous system supported by an assemblage of other interconnected systems.
Psychologically we are slaves to an ego that should act in our best interests but instead wreaks havoc in our lives due to outbursts of anger, jealousy, lust and other excesses. The mind is a butterfly that flits into a remembered past or an anticipated future, never alighting on the moment. The frustrations we experience because of our physical and psychological limitations can drive us to madness or suicide. Material and emotional losses can be equally destructive but both can be transformative in ways that are not possible on the non-physical planes of existence.
On the astral plane, or subtle plane as it's sometimes called, we remain distinct but much less so than when we are in physical bodies. We can feel what others feel and know what others are thinking without the need for words. We are diffuse and bathed in the ashen light. For the majority of suffering humanity, its only experience of the astral occurs for a short time after "crossing over". Soon the astral body sinks into a state of profound subjectivity as the life just lived unfolds and the life review proceeds.
The astral body slowly fades away as it literally digests itself. Even in the astral world, energy cannot be created or destroyed but only changed into other forms. The energy required for the life review draws by necessity on the energy contained within the astral body and is transferred to the mental body that stores the insights and lessons that arise from the review process.
This review process is far different from what might have been its equivalent in the physical body. Remember in the astral world we can feel what others are feeling and know what others are thinking. During our life review, we get to feel the effects of our actions on others and know directly what they thought and felt. Freed from our bodies, our ego, that was once very much associated with our physical form, undergoes a transformation. There is still the sense of "I am" but it is no longer connected with the body or the thoughts that are generated by our physical brains.
We can therefor observe the life just lived with dispassion and objectivity (within our deep subjectivity). We can see our imperfections clearly, understand how we could have done better and begin to formulate a new plan for a new life that will set matters right. All our insights are progressively stored in our mental bodies as the energy of our astral bodies fade. Eventually the light flickers on and off and then goes out forever. All that we once were in our previous incarnation is gone forever.
As this point there is no awareness of anything. We are simply the potential energy that is stored in our mental body, although "body" is not the best term perhaps. We have no form, no shape but only potential. This point of potential now begins to grow an astral body. This is the beginning of our true gestation. I'm not sure what our state of awareness is as this body grows. I would imagine that we are immersed in the light and love that pervades the astral plane. There would be awareness of that without our necessarily having any thoughts or self identity. There would be a feeling of lightness, diffuseness, joy and vibrancy.
As the time draws near for a new physical incarnation, the descriptions offered by the Tibetan Book of the Dead describe the situation fairly accurately. We begin to feel like we are being squeezed or squashed into small crevices in rocks. It is a painful process to accept the limitation and confinement of a new physical body. For some, just this initial experience of the physical plane, is sufficient. The fetus fails to thrive or is terminated and the embryonic astral body is raised on the astral plane by benevolent astral entities. For most however, physical birth will ensue.
Some people, upon passing over, do not go through the immersion into deep subjectivity and subsequent rebirth because their connection to the physical world was already tenuous. Instead they can begin to live and function on the astral plane. They can remain there as long as they like and make progress through the various subplanes of the astral realm. Nonetheless, for ultimate realisation it will be necessary for them to take physical incarnation again. In some cases, only one lifetime will be necessary but in other cases several. The same is true of the astral bodies who only associate temporarily with a human fetus and spend their childhood on the astral plane.
The physical world is truly the school of hard knocks where consciousness experiences maximum resistance. These knocks however, are necessary to knock some sense into us so that we eventually realise who we really are. These knocks or shocks are not possible on the higher planes that are permeated with the divine radiance. Meher Baba has described the music of the astral planes as being so indescribably sweet that it can be listened to for days on end without boredom. On the higher planes we bask in such divine radiance but we are not one with it.
On the physical plane, this divine radiance is denied us and it can only be regained with great difficulty. The terrible struggle to find it again is sufficient in some cases to draw a person into the circle of a perfect master, someone who is already one with this divine radiance. If we are deserving, the perfect master will bestow realisation on us and in turn we may pass it on to others. This happens rarely but it happens and in the fullness of time it will happen to us all. Jai Baba.
I'll keep this post quite general. Suffice to say that I volunteered to help a certain organisation with tasks that could be completely remotely. After an initial online screening by a member of the organisation, I was contacted by two other organisation members but after more than two months I've heard nothing more.
My feeling is that someone has viewed my Alternative Media blog and not liked some of the content. I may be wrong. It could be that the organisation is simply inefficient which is a defining characteristic of most organisations. The problem with most organisations lies with the administrators who are seemingly a breed apart from the rest of humanity.
During my early career as a psychiatric nurse and my later career as a teacher, it was mainly the administrators who caused problems. Organisations are empty shells with positions available to aspiring administrators who have an aversion to the day-to-day activities that the organisation is involved with.
I remember from my teaching days one particular "aspiring administrator" who began life as a classroom teacher but aspired to something higher. Opportunities were seized as they arose and this particular individual rose rapidly through the ranks. He remains highly placed to this day. He was not a particularly likable guy but his personality was well-suited to administration.
Not surprisingly, psychopaths are attracted to these positions of power where they can lord it over those who simply enjoy what they are doing, whether it be teaching or nursing or whatever. Naturally they cause no end of mischief because their allegiance is to themselves and not the organisations which they supposedly serve.
Some administrators are simply incompetent, thrust into their positions by force of circumstances and then failing miserably as the Peter Principle plays itself out. On larger stages, some of those elevated to positions of authority are promoted simply because they can be relied upon to do what they're told. In some cases, there is incriminating information about them that can be used to ensure their cooperation.
Whether in teaching, nursing, government organisations, charities, private enterprise, NGOs or whatever, administrators are at the helm for better or worse but usually the latter. Getting back to my recent brush with administrators, it's probable that a judgment was made that my views on certain matters were not compatible with the ethos of the organisation. I set myself up for that by making contact with the organisation in the first place.
The lesson to be learned is not to involve myself with organisations and the administrators who infest them. Having retired, I have no need to and I need to remember that.
Yesterday, January 31st 2023, marked the 54th anniversary of Meher Baba's passing. On that date in 1969, I was 19 years old and oblivious of the fact. However, Meher Baba's name was already stored in my subconscious and awaiting activation some 11 years later.
On the subject of death, I rediscovered a website that I'd already made a note of but hadn't visited in a long while: Life Eternal. To quote from the site:
LIFE ETERNAL is a collection of spiritual teachings of Meher Baba, arranged by subject, in the order in which he gave them.
The collection is divided into four sections:
INTRODUCTION
BOOK ONE
BOOK TWO
INCARNATIONS OF THE AVATAR
The site is well organised and a great resource. One of the topics covered in BOOK ONE is Death which was my initial entry point into the site.
Soon after Silence Day — July 10, 2019 — slightly above average temperatures were recorded in New Jersey — a perfect time to initiate the creation of the “new” Beloved Archives, Museum and Archival Annex (also known as the Meeting Room) at Hamilton. In August warmer-than- average conditions across the East preceded torrential rain. The rainwaters gradually receded as the entire construction crew of Meher Baba followers came from Myrtle Beach to lay the foundation and eventually build the Annex — a major milestone to continue preserving for posterity the personal artifacts, documents, photographs, and films documenting the Avataric Advent.
This is not the organisation to which I volunteered my help. That organisation is called MAC, Meher Archive Collective, and is physically located in North Carolina. The two locations are quite separate geographically:
I was contacted by three different people from MAC but so far nothing has come of it. While it's good to know that two different archival sites are being set up beyond the Meher Baba Centre in South Carolina, it is a little confusing in its apparent redundancy.
"The Materium" is a word that Clif High used in a recent video titled 20230114 - Reality Werkz Perfek and seems to refer simply to the material world. He tends to use his own peculiar words and phrases which is his prerogative I guess. One thing that he said struck a chord in me when he said that "only life fused into matter can produce change". This is something that I'd been thinking about recently and had formed an image that looks something like that shown in Figure 1.
Figure 1
Imagine the pyramid at the bottom as the materium or physical plane. Above are six truncated pyramids corresponding to the four astral planes (first, second, third and fourth), and the two mental planes (fifth and sixth). Only the lowermost pyramid is a full pyramid. Even though it is the smallest shape, it is the only one with a point obviously.
The terms "cutting edge" and "one-pointedness" come to mind. The material plane is where the work gets done, where changes can be made and consciousness can become one-pointed in order to reach its ultimate goal. It is where consciousness meets its maximum resistance. In the astral realm, consciousness can imagine a statue and it will appear. In the physical realm, it must be carved out of marble using the cutting edge of a chisel.
Meher Baba is also clear about God-consciousness being only attainable while in possession of a physical body. Once the body is dropped, a new apex for consciousness needs to be regrown. In other words, a new body must be formed. Even a consciousness that has attained the sixth plane must return to a physical body once the current body has been dropped.
Only through the assistance of a Perfect Master can a sixth plane consciousness attain liberation by entering the seventh plane. Once this plane has been attained there is no more rebirth. The seemingly endless cycle of illusory births and deaths is over.
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