Meher Gazette Volume Six Number Two Raw by AMBCSC ARCHIVES PRINT LIBRARIES

R egtstered No. 5.-1.0

j),

"""

{

Saidapet.

Registered Bangalore City.

'' MEHER ASRAMAM ": (Saidapet, Madras)

A Bimonthly review devoted to · the Propagation of Sri Babaji's Message and of Universal Brotherhood Through Meher Leagu~. Vol, VI ]

MAY-JUNE ·

No2

Where is ignorance : Where sorrow for him who has seen the One in Many?- Y.ajur Veda .

........

tii .c

:>. IU

p ~

-... ~

:::s 0

:>. p

T hat is real service Where there is no thought of self at all. SRI MEHER BABA.

[Sri Baba : Born February 25, 1894-: became Sadguru before 1921.] -~~r-

Subscription : Annual, Inland Re. I . Foreign 2 sh . or 50 cents with postage. Single copy 3 as. or 6 cents .

CONTENTE ~

P AGE 49

About the Master Diary by F. H. Dadachanji Welcome

t •••

With my God-man and His God -mad by Princess Norina Matchabelli 53 I

His aspect of Love by Delia Dele9n

Life in the ashram at Nasik bv kit ty da vy

Brahmacharya is a precious J ewe] J;>y Swam i Si vanandji

Ed itorial

Our New Publication

In the Book man's note book of the Illustrated weekly of India

The ''Vision" (Anandashram Anniversary Number,

Thoughts for the months

Meher League

Our Exchange

THE MEHER GAZETTE Editor : C- V . Sampath Aiyangar, I

(Late of Madras Judic£al S erv£ce )

RATES OF ANNUAL SUBSCRIPTION Inland: Foreign :

Re. 1 (inclusive of postage)

Two shiliibg s (indusive of postage) Single Copy 3 as.

Sub scriptions shou ld be remitted in'advance to I

C. V. SAMPATH

Al~ANGAR,

6, Meher Asramam, Brahmin Street, SAIDAPET, (Madras .

â&#x20AC;˘

' t

<'.

THE

MEHER GAZETTE A Bi-monthly review devoted to the Propagation of Sri Babaji's Message and of Universal Brotherhood Through Meher League. Vol. VI ]

MAY-JUNE 1937

No 2

============================:======== About the Master. Sri Baba is now in Meherabad. He spends some days in N asik also, where some of His ardent Western disciples stay in a temporary asramam or retreat--Five of them left India in June by S. S. Rawalpindi.

Diary]

[By F. H. Dadachanji OF THE MOVEMENTS AND ACTIVITIES OF THE MASTER.

Since the publication of the last diary, an important shift has occurred in connection with one of the Ashrams conducted by Shri Baba. The Mad Ashram run at Rahuri for the God -intoxicated and spiritually-dazed souls, and also conducting a free dispensary, bas been removed to Meberabad, Ahmednagar, in the beginning of May. The true reason for this sudden change at the present moment is known only to the Master who, we all know, bas always a purpose in establishing or demolishing Ashrams or such other institutions of public utility and service. Yet, the apparent reason. as explained, is the approaching monsoon season when the river at Rahuri is flooded and makes the crossing impossible, with- holding all vehicular traffic. And Work is a great blessing;

MEHER GAZETTE

•

Shri Baba, as we know, has to move between Mehen1bad, Rahuri and Nasik every week. If he is stuck up at Rahuri during the flood in the river, his two Ashrams at Meherabad and Nasik would suffer through his absence which, for the Western group residing at the Nasik Retreat> would mean something unbearable. These dear devotees have come here all the way from the West to have lhe benefit of his ''sahavas" (company) and be trained under his personal guidance and instructions. How they long always to be 'with him, under all conditions of hardships and anywhere he may choose to have tnem, is known only to those who have seen ample evidence and proofs of their love and devotion for him and Besides, his company. And none knows it better than Baba himself. the Mandali at Meherabad too woul d seriously miss "him, 'and his work there would suffer in his absence.. As the only remedy to avoid all these complications, Baba thought of having the two Ashrams at one place, so that the working of these both could be managed smoothly and more efficiently.

It should however be remembered that this is merely a removal from one phce to another of the entire Ashram at Rahuri with all its inmates and the Mandali. None of these have been sent away. The work of feeding and bathing and other personal treatment by Shri Baba to all these God-mad men continues as before in the new and separate colony established for them at Meherabad at a little distance from the old colony already in existence there. This is nothing new to the Mandali and those who know Babaone of his inexplicable moves in the pattern of his great work for humanity, in anticipation of the coming events into which the move fits. The shifting of .his abode and Ashrar:_n fr:om Rahuri, and more especially the free dispensary which served over .15p patients daily have quite naturaliy caused no small concern and grief to the hundreds .of the ' p~~r patients who .hadr· been benefitted by hav.ing their ailments · treated . "' ,, . ' , .. ·· 'quite free of charge during the h.i ~.t three months of the · opening . of the new dispensary. Many of tpese poor people sh~d tears when they knew of the shift. Apart from th,e qu~s.t ~on of the marvellous cures effected at the dispensary,_the disappointf11.ent at the prospect of missing the Master's regular ' 'darl"han" and "sahavas'~ (co.mpany) to whic}} they had been accus.tomed all these ~onths, and -:ovhich they had cherished with love and devotion almost broke their hearts, and many have expressed The guard of virtue

labor.

DI.ARY

~·

their willingness to visit the Master even at Meherabad, which ·is at a distance of about 30 miles, very difficult to cover during the monsoon· season. It may be asked or argued, why clid Shri Baba deprive these poor people of the benefits they had been having through his grace and why did he start it at all if he knew it was to be shifted so shortly ? Although the Master is not bound to offer any explanation for his actions and movements, these who have been with him for years and have watched his move~ents and activities, might explain from gbservations made during their years of experience of a life with and under him that in all Baba's move.m ents and activities, the, present alone exists with anticip·ation, in smaller or greater degree, of the future, i.e., in all his moves and actions, Baba gives greatest importance to the incidents of th:e moment, with some consideration to future events. The past seldom or. never exists. If he launches upon a ,new scheme or plan at a place, he· never pauses to consider that his stay at the spot is temporary or short; but he goes on, with full fervour, during that period, however short, working for the good of all coming in contact with' him directly or· indirectly. Neither money nor labour for all the preparations of the plan on hand are spared to bring it about for the new life which he wishes to create for the moment on the particular spot. With the magic speed of an Alladin's lamp, he transforms the entire environment of a quiet, lonely' place into one full of activity and life, giving the benefit of his Love and Wisdom to the humanity living in that place. and its surroundings. Then, when His work is finished, He clears off from the spot with the same speed as He came, leavin(l behind an atmosphere of Love and Divinity never before experienced by the inhabitants. In all such mo·;es and activities, He always looks to the greatest good of the greatest majority. In the infinite pattern of His great work for the good of humanity as a whole, individual$ and groups, or even communities and nations have no preference. He moves here and there, wherever the need is more acute and the call more imperative, indifferent to. the commotion which his sudden changes may creace. In short,, the lesser needs and demands are subordinated to the greater and graver ones as His Infinite Wisdom sees them. Certain developments and trend of events seem to have necessitated this shift to Meherabad where the oldest and first of His Ashrams will now work side by side with the newest and the latest Ashram of t.he God-man men-a combination significant of the touches of the Master in His design of universal work. Genius begins great works.

MEHER GAZETTE

Mr. Garret-Fort of-Hollywood, who had come to India in December last with the Western group aud whom we introduced in our last article with the other members of the "Meher Retreat'' ai Nasik, went round . India during March, visiting Bhopal, Ujjain, Gwalior, Agra, :_ . . Delhi and Benares, and h:~.s been snb:;equently sent to Hollywood for the Master's work over there, under special instructions. Two more new-comers are now residing in the Meher Retreat whom we have now the pleasure to,jptrodgce to the Master's devotees in India in these columns. Some interesting contributions by three of the Western group ;1t Nasik are published in this 'issue. Princess Norina Matchabelli narrates her inspiring impressions of her visits to the Rahuri Ashram of the Godmad. Miss K. Davy's graphic description of the life of tbe western group at this (Nasik) retreat will give our readers an idea of the Master's work with them here. Another interesting article by Miss Delia Deleon on "His Aspect of Love" presents the"':Master in one of His phases of work as seen and :understood so well by a Westerner.

WELCOME. (Continued from page 17 of the last issue.) We now introduce the two new-comers at the Meber Retreat, Nasik, who arrived recently16. SAM COHAN-of Brooklyn,- New York. his father in business.

Worked with

Before meeting Shri Bab~, he had been very interested in all esoteric literature peHaioing to Masters and the Path. He had also been in close contact with the devotees of Ram Krishna, and since then India and all that it stood for became his only goal. He has been a theosophist, and also interested in Krishna Murti, and went to California to hear his lectures in 1931. It was then that he beard of Shri Baba, and came to meet him at Hollywood. Sbri Meher Baba was the first real, living Master he had evE'!r contacted, and that, as he says, was the end of all his search. The same year, he went to the sand dunes, in Oceania, California, where he attempted a life of meditation, and spent a long time in a life of sever~ austirities and hardships. Labour alone finishes them.

DIARY

· In 193-5, when Shri Baba visited California a &econd time, he had the pri.v.ile-ge of meeting him again in Hollywood, and invited Shri Baba to the dunes, which he visited. Six months later, through B~ba's grace, he was given ·the profound· experience of knowing Baba to be God. · An interesting account of his experiences will appear in the next issue. Being used t~ hard life and able to stand it even under changed conditions in India, be has been given a separate but to live in, quite apart from the others in the Retreat, which he considers a privilege and fully enjoys. 17. MALYA RUDHYAR-The newest and latest member· or the Nasik retreat, is a writer and poetess born an Italian Countess, now married to DANE RUDHYAR, a gifted composer, pianist, writer and astrologer from America. From early childhood, she has had wonderful inner expariences, which, in later years, have culminated in the search for the Supreme One who dwells behind all experien_;:es• Her search has finally led her to Shri Baba, whom she sees to be an expression of that Supreme one. Together with her husband, she wrote, edited and published a magazine 'Hamsa' which had, as its objective, the spread of the doctrine of 'operative wholeness' or the constructive working together of spritually motivated individuals for universal ends. See has also done educational and dramatic work with children. The readers of this magazine may feel confident of having some interesting contributions from her pen.

WITH MY GOD-MAN AND

H~S

GOD-MAD.

By (Princess) Norina Matchabelli. )

On January 5, 1937, we went t'o visit Shri Baba's Ashram at Rahiui. We left Nasik early dawn arid arrived Rahuri by about eight in the morning. The gates flung open, l\lmost automatically at the· sound of the horn. 'Love, therefore, labor

MEHER GAZETTE

'There stood Baba, surrounded by His crew of men. ' Among these viking types with weather-beaten faces, we recognised Dr· Ghani, Vishnu, Pendu, Padri ... ......... Others of whom we had heard-Pleader, Ravsaheb, ·Baidul, Dr. ~ilkanth-gave us a strong hand-shake • . These well-proven types of devotees who w:ere familiar with the ten labours of Hercules that the Perfect Master requires them to go through with unflinching courage, bad each the soft look of a child. I

Baba bad apparently timed the programme of onr visit to Rahuri \Vith His usual sparklike way of motion, precise and concise as He knows no waste, He showed us at o~ce to His "God-mad" men. · Raburi is the Spiritual Insane Asylum of a "human God''. This "garden of benign grace", modern in its practical outlay, is the finite machinery where 'He who knows all' makes it outwardly function. and inwardly marks the sign of spiritual unfoldment. Here, "His magic lay'' works into the deep order of" things, where no one has access to but" One like He who is in it and above it ! This Ashram is one of the three where Baba works a few days a week among. the "God-mad" men, "These are not mad in the ordinary way", He ·says. They are born on the Path-aspirants of greater destiny-with down-trodden physical mechanism, in deep march for the "One Way Out". :. They so often come to a point of obscure cdnfusion, which is. difficult to cure unless the ''God given chance" 'in life lures them on' to. One like ~aba, who is Wisdom, Truth and the .Divine Love Incarnate-, the Omniscient Scientist working wi&hin the apparently incompreh~nsible game of effects! This Master ~as all keys to loosen and unlock the knots caused throughout many lives. He makes clear the Path. He discloses the "Porta Magna'' thad leads into the ''Divine Abode" whence· everything comes and whereto everything returns. In this spiritual workshop at Rahuri, we watched the work of a God. Here He plays with broken mechanisms-broken brains : This "out-of-door" state we call ''madness,'' seems in its intuitive, invisible state a "happy· adjustment". We saw that these benighted, unconscious -instruments do "know". Most of us, with our thinking minds.need long strives to go before acquiring this super-faculty, In their apparent sacrificed state of living was mercy. "One of them", Baba said, "is always happy;" .............. . Labor is life

WITH MY GOD::-MAN AND HIS GOD-MAN

So be is happy-without mind. A blank mind ·within a knowing being ! Is it not tba:t we all have to come to ? Is it not that finite mind's mechanism has to disconti;~ue it!,; self conscious delight of experience ? Has that not to make place for the anonymous "Glorious Necessity" ? Baba called forth one by one these strange form!>, bundled up in clean cloth-to demonstrate their uncanny spectacle. · Underneath a huge shady mango tree around its secular stem, is a well-paved -platform of asphalt where these "feeling things" do spend their timeless hours. "Through some blows a breeze' 1, 1 says Baba, "the breeze of at longing for God". , "This one is on the third plane", explained He, pointing to the other-Lightly moved, feeling Baba's presence, we saw that one weep ! "They come along in blindness!" said Dr. Ghani .....•...... Is it no so with most of us ? Did we consciously know where we were going when suddenly Baba stood before us ? The Time- keeper . comes for us who have a mind, as surely in time, · as for these far-feeling benighted objects ! These God's children, with no name, with no appareut destination are searched for by some of Baba's men disciples. They are found along roads, in market-places, where they vegetate, disputing their own rights of living with policemen, errand- dogs, curious pa~sers · by, or cruel children,-these derelicts of humanity, thirsty for God and hungry for bread. Covered with mud they stroll along to the "Time of Rescue". Baba's sensitive hounds, ·w hose job is hard and bold indeed, have to hunt for these poor birds, led astray on all shores of life ! They have to fight them out of their misery ! Th€se poor "heavenly fools'' fear ·these anonymous friends, they put up a terrible resistence with their ignorant senss of self-preservation ! It is almost a herculean test for these brave, obedient men to lure these down-trodden selves, · with a cup ·of tea or a piece ef toast, at first. Then with the warmth of. their under' ~tanding eyes, with patience and with the gentle selfless motives in their hearts, they fina'ily succeed in laying their.· victims befcn'.e-~ the Master's feet, who kn~ws every movement of the ignora!:Jt .constant dispute between the beast and its God. Via good or bad roads! -No · one is forlorn or forgotten! The '_',Light Signal" attracts unfailingl_y. Once these God-mad men have touc:hed the. Holy wire, they stay, and resist. no longer! After Baba has vVitbout labor :nothi-ng ' prosperS·

ME-HER GEZ.E TTE

washed their bodies with water filtered through His Love Diviae. they cling-they long and long for more. They gradually learn to recognise Him. I saw them worship Him, weeping tears out of their empty, dull and senseless-looking eyes! He a.'fakens in them the 'knowing sense' that marks its own wise way, regardless of the physical conditions of the 'human mecha!Jism'. Thrmugh them, the 'Grace of Love Divine' grows and sublimates its matter. Some of these weird yet unworried lives linger on some 'stage on the Path and will be pushed on further. To some, that supreme Magician may. restore the shattered human consiousness and return them into life, ~nabling them to do some goo~ . and some bad! Apparently, some Others do not need to may leave Him, but He will not leave them! return to the gross plane of consciousness--Grace may be bestowed to them· They may ju!llp a few scho_oling lives in evolution! Good God is constantly in search for our soul! Poor unconscious human,·resoisting its own need of God. Baba introduced us to 'Goofy' -the typical village idiot -a poor thing causing n~he but the disturbance of having an ugly face! 'Dear thing' to Baba responded, immediately to His order to dance for us, Beating an old can, he started moving between the indifferent audience of bis mad brothers and ourselves, who felt that strange fun with restrained pain in the heart. There he went, whirling within himself and the outer world, havin~ its own rhythm-a slow gentle rhythm prompted by the beats of his 'Wise Hidden Heart' which, . no doubt, onr.e it is awakened, gives men who love through it that same Graciousness we call Divine. Baba loves this ugly bird very dearly. He showed it on every occasion. Goofy was called·to follow like the dear old mongrel. He too shall make progress ·with the ·others a~d find 'The One' and he too will be made useful! In time, he may be returned to life to practise reliability, patience, kindness, forgi\·eness, sharing with any one, consol· iug and · becoming. one of those rare friends to men endowed with that benign faculty•to ·be close to one in moments of great need:· Baba suddenly stopped Goofy danCing, and pointed to another one of them· 'This is a case of perfect madness--'-very rare'. There stood a mim playing with two stones. He' had eyes filled with brilliance of unrecognizable phantasy !" A perfect' mad man ·! What Joys are our: win_gs,; Sorr:ows our. spurs.

WITH MY GOD-MAN AND HIS GOO-MAN

57_

mysterious fun he must be sensing when seeing the work of that same God who keeps us all equally stirred ! These creatures looking at us without minds seemed sad and cold. We, ' too, were still under the ignorant illusion of separateness from them ! Little by little, Baba repair the broken link within and restore in us the sense of "Belongingness." We will -then commune without misunderstandings. We now consciously carry within ourselves that "Benign Presage" that in time will enable us to realize divine union through Him, the "Awakener"!

will

Su~denly

Baba changed His' conrse and led us ~way. We followed Him along· the shady path of the garden down the . very end of the property. There stood His 'Refuge', a small house -the smallest any human being would ever choose to live in! I was allowed to loo~ into it tlJ.rough tiny windows. I fait its four inner walls expand into unfathomable dimensions-its space seemed to vibrate b.reath-the Di~ vine Force that moves the uaiver!'e! Kalingar is the name of the boy who built the Mad-ashram sheds for Baba. He is one of the early Prem Ashram bJys, one of those .fearless adventurers capable to endure any hard test, and wait without worry throughout any lapse of time before reaching the Goal ! He is one of those who had been punished many a time by his own father for ha~ing run away from home, craving to follow the "D~ring Motive" of all our lives-our Beloved B!!.ba ! He was asked to greet us. Whilst holding our hand, he turned his face toward Baba, ·offering with his intuitive movement the most perfect welcome in the abode of Love-Baba! Within all this external world,-wor~s Baba's omniscient science of adjustment-the adjustment of old into new, new values into Eternal Value! These few hours at Rahuri have been to me of deep .significance. My old life failed and fell off. T)lis took place in its unfathomable way, bringing ·t o clear experience that constant, newly re-ordered longing forD nconscious Beingness-beiogness devoi~ of life, with its show of emotions and thoughts ! · "Give me your head, heart and :soul, and _you ·will receive Me," says Baba. And we surrender ourselves, Ioviugly; willibgly, unconditionally; That is why we are here! Mind is the great lever of all' things.

:MEHER · GAZETTE

HIS ASPECT OF LOVE. by Delia Deleon.

"When the cry of the disciple has reached a certain pitch, the master comes to answer it," Tbese words of lnayat Khan appl_y not only to the disciple in particular, but to the world in general. It is the lack of spiritual leadership that is causing the apparent chaos in the world to-day. "Where there is no vision, the people p~rish". Everywhere, there is a breaking up of old cus~oms and conditions. And in this twentieth century when man should enjoy the fruit of his great achievements are being gathered up for destructive use. We see arro_und us the e'x traordinary spectacle of religious persecutions, reminiscent of the Middle Ages, civil wars ::!.nd rumours of wars, and economic crisis of unparalleled severity. · Greed and a terrible fear haunt and trouble all the nations. They do not know where to turn for solace. It is only· One who manifests in His person the Christ-love that can inspire mankind to arise from the depths of this materialism. At the psychological ~oment when humanity is ready, they will realize that ·there is 'such a One in ~he world and that His love is for all,~ the same ,love that in past ages vyas manifested by Buddha, Krishna, Mahomed, Zoroaster and 1esus, according to the needs of mankind at that historic moment, -is now expressed in the person of Shri Meher Baba. A~d it is India, with her great .spi~itual heritage that once again gives a Perfect One to the world. He :s already known and loved· by thousand's in the East,_and the west is beginning to know Him and lay their love and deovtion at his feet. His first message to the West was, "I hav.e not come to teach, but to awaken:'--to awaken us to the love that lies dormant in each. AF> individuals experience this inner transmutation, the world will be changed in con~cious~ess, for, through this re-awakened Jove which he can inspire (and has ' already been ·experienced by many), he will unite in bonds of harmony, East and 'Nest, and bring pe·ace to 'a much-tr~uble'd world· . It is towards this ideal' that he works and directs all his · e~ergies. However much we . may trv to escape that ove'rwhelming love, it is .always there, r·eady, waiting, pursuing. As Francis Thompson says so beautifully in his mystic.al poem, The Hourid of Heavent " ........ :Now:. of that long pursuit Comes on at hand the bruit; ., That voice js roung me like a bursting sea •••.•• Halts by me that foot-fall: ~ '

I·<

--------------------------

. lng.ratitude is monstroqs.

LIFE IN THE. ASHRA·M AT NASIK Is my gloom, after all, Shade of His hand outstretched caressingly? .,. Ah! blindest, fondest, weakest, I am He Whom thou seekest! , Thou dravest Love from thee, who dravest Me" . ' .1

. For-the love of God is in us, through us and around us.

LIFE IN

THE ~ ASHRAM · AT · NASIK.

( The "Me her Retreat" tor t~e _Western-Group,)

( By Kitty Dtwy of the English Group.) This 'is, I am told, the first tim'e that a group of Westerners ·have come to live in India at an Ashram under the direction of a Sadguru or Perfect Master. It is therefore a unique event and carries with it a signific1nce which cannot yet be unfolded or understood. With only one or two exceptions, those whom Shti Meher Baba bas called to India at this time, have · been already in contact with him f.lr a period of five years. Looking 'back over those five years, ·it is easy now to see how Shri Baba was preparing us for this second stage, or further five -year period for which be has called us. Without these five years of contact, it would not have been easy to h~ve · adapted oneself to the new life here with its discipline and necessary restrictions. But because of our love for Baba, and the realisation that he . has some specific purpose in having us live in group under the conditions he himself has so carefully and thoughtfully planned, even those who dislike restrictions most, are learning to settle down and are trying to understand the work Baba is doing, ~bothjn them and and in the .world. The Nasik Retreat is calied the " Luxury Retreat", and is one of the three Retreats run by Sbri Baba-the other two _ being called " 'the simple ·:· and " the primitive " and both of which ar.e in AhmedDlgar district. Baba, · with his usual understanding, realised that Westerners could not easily plunge in to the simplicity of an · "Indian Retreat" and that it was essential for the work he had to do, tha.t we should, at the beginning of our ·training here, be allowed the comforts and amenities to which we had been accustomed. To Baba, . it is. not waste or superfluous. This is all a means to an end-the end being to teach us complete detachment from all these ' things. As Baba puts it, "It would affect the body and react on the Brutes leave ·ingratitudea o man .

•

: MEHER GAZETTE

mind if you were to face drastic changes suddenly.

But gradually I The world is slave to needs. The needs must become your slaves. I don't want you to give up your needs, But I want .you to be free from them." These words of Baba explain our present surroundings · will withdraw :comforts from you, then again return them to you.

Baba, with his usual thoughtfulnes~. left us free from all duties and restrictions, during the first six weeks after our arrival so that we could first become climatized and aecustomed to our new snrroundings,our only restri~tions being not to leave the grounds until after his birthday. This we were only too gappy to do as it is so lovely here. Our 22 acres is situated in the. midst. of a .wide plateau, bordered on three .. sides bv hills which, in the brilliant colours of an eastern sunrise and sanset take on unearthly beauty ! Even now, that this restriction has been removed, it is difficult to get some to move out of the grounds unless , with' Shri Baba himself. Being so happy just to be in the atmosphere of Baba's retreat, they have no desir_e to· see what lies Qutside. ·_,. (

Sh'ri Baba is not here contin uously. His time is divided between . the two other Retreats, and with us, he usually spends three days in every week. During that period; he supervises duties which he has · ao;signed to each one. He gives private interviews to many, he sits with . the group as a whole -sometimes in silence-as we sit oo the floor at his ,, feet, sometimes giving us spiritual instruction. Sometimes he walks with us on the hills or plays games. At times, he takes us to places of interest; but whatever he does, one is always aware that he works with us and through us, for his great spiritual ends. I

Before the weather became very hot, we were taken every week to see B::~.ba at work in Ahmednag~r ("Meher Ashram") and also at the Raburi Ashram where he works ·a~ong the "God -mad men.'.' Both these interested us greatly and were a source of in!'piratiori to many of us. We longed for the simplicity .of the life lived in ~bese Ashrams as we also longed to help in the work Baba was doing there. Thi~. says Baba, we shall do when we are r.eady for it. It was interesting too to meet. disciple.s who had been with Baba for so many years. One was most of all impressed by the absence of t ~e personal . element in them. They seem always to try to anticipate th!'l slightest wish or need of Shri Baba. Now a few words as to how Baba keeps us occupied. He has given to each detailed programme, comprising both general and speci~I duties. We start the day at 6 30 A . M. Early rising is a special feature ' I'

Ingratitude; thou marble -hearted fiend .

•

LIFE IN THE ASHRAM AT NASIK

of Balla'!:! training. Othe,r general d!lties for all are one hour's meditation (according to Baba's instruction to meet the special needs of each) .and one hour's lesson i!l , Urdu. For special duties, Baba makes use of the different capaCities of each,, and has given just thos~ individual duties to us that we can best do . . 0Je loJks after the garden, another makes g'arments for the men at R;].huri, another devotes herself_to writing on . spiritual subjects, another to music and creative dancing ; another to tile translation of Baba's publications -into Russian,· arid' another to managing the domestic side of the Ashram; This is a most imp:>rtant part of the work as we have to keep fit for B1.ba. All are artists in their own work. Some on the canvass, some in their love and , devotion to Baba, and all in their desire to strive for the. perfection which we see rpanife~ted , in Baba. • ' '

Baba makes us feel that our individual work is essential to the working of his great plan, and we therefore work with zeal and enthu&iasm. There is no waste of energy, where Baba is. But all -the. time, we feel, he is detached from the results of what we do. He may never ask .to see what we have done, b.ut he will ask many times if we have done the task set. All this activity serves a double purpose, Baba's aim is to make us detached from work. This is especially important f~r the West :which places undue importance on activity, and -~ather belittles the contemplative life. To accomplish this, Baba explains we , ,t,. : inusf work now according to his in3tructions that we may learn to be detached from the results of work. Another important aspect of our life here is. its discipline -w hich restricts somewhat our freedom and requires strict obedience. Up to the I present, during the five years we have known Baha, he. has not restricted us to any great extent. He has asked us to re.frain from eating meat, not to smoke or drink wine and to obey his orders. Other than these simple instructions, he has asked us only "Love me, and t-hink of me and don't worry. Be happy!" S:>me -of us were like children who had to be coo.xed with sweet promises. ·Ne are not likely to forget the infinite patience with which Baba won many of the West to him,-and how lenient he would be with those "who thoughtlessly displeased him. Now he expects more from us, and gradually he is drawing us into a . closer communion and understanding with him. Perhaps this restriction of freedom is more difficult for the West than for the East. We set so much store by. being free to do just as we like. But Baba is showing .us daily that we cannot help him in- his work without the harmony that Ungratefulnes$ is the very poisqn of manhood. #

"·

•

MEHER GAZETTE

comes from following him implicitly and carrying out his orders t.o the letter. Baba refers vety se19om to our aiming or striving to love all. He says, "L'>ve me, and when you are one with me you will love all automatically." And we find, as we love and understand Baba better, that we are drawn, by his love, closer to each· other . . So Baba says, th_e more we love him the sooner is the Ego:which separates and cannot love-eliminated. Being privileged to live ·here, . close to the one who is the source of all love, we see demonstrated daily in His life that perfection of love Like a perpetual fountain, He pours which gives of itself unceasingly. out His life upon us and shows us in •a thousand ways what real love is, for His is the life of love in: action ! We see Him at work among the God-m'ld men-and what is He doing ? Giving love and more love, not only by directly awakening -their · hearts to His love within them, but through His service and work-among them-one thinks of the words of Christ~ "I am among you as one who serveth." Or, we watch Him at work among the Western group, whatever our mood, whether bad or worried or upset, He feels it at once and draws it from us and helps us to see where we have taken unimportant things seriously, or where the ego has been foolishly hurt at some personal slight. Baba permits no brooding. Clashes· of personalilies are brought to the surface, faced and the dissenting parties brought together and peace is established, with love <J.S the balm whieh heals all wounds. One of Baba's chief methods of teaching,-that is His method of eliminating the ego, and ' releasing the flow of love in the individual-is through these crises which he creates. If they happen when one is feeling physically and mentally below par, it is because at such · times, one's subconscious resistence to Baba's work ·in us is lessened,--"that one is humiliated and one's weaknesses displayed before the group-may seem cruel at times. But later, we realise that love only is at work. Because Baba loves us, He takes the trouble to keep us to see ourselves as we really are-to see our weaknesses as ·well as our strength. So life here with B·aba is never dull or at a standstill ; Baba never allows this. It is not a bed of roses,· nor yet is it a crown of thorns. We experience both, and the roses are the sweeter as the thorns of the ·little self ate plucked out. · Ingratitude is treason to mankind,

OM BRAHMACHARYA IS A PRECIOUS JEWEL (S w ami Sivanandji ) From food are manufactured fluid, blood, flesh, fat, bones, marrow and semen, one after another. Semen is again absorbed by the head, heart and t~e rest of the body. It suports them_. S o, if any of these parts remains without any work, the semen unabsorbed shall flow out. A person doing intellectual work only cannot but suffer the loss of the other two unabsorbed portionS' of semen- Similar will be the case with the man who is doing mere mental work or physical ex ertion only. Thus the one means of preser ving semen is using all these component pads-est,a blishing right adjustment . of head, heart and hands. This is the theory of the Ayurvedic Sci_ence. What is wanted is restraint but not ·suppression of sexual desire, In restraint no sexual thought will arisP- in the mind . There is perfect sublimation_of the sex-energy in restraint. In suppression the aspirant is not safe. There are sexual thoughts. When favourable opportunities occur, when there is external stimul us, the repressed desire manifests with redoubled force and vengeance, and there is danger of downfall. One should be very careful. When one has taken the vow of celibacy, he must utilise the sex energy in higher channels viz ., in vigorous selfless service, study of spiritual books, and divine contemplation. Then only there will be sublimation. Otherwise there will be deterioration. · Night pollution is of two kinds vi z., physiological pollution and pathological pollution. In physiological pollution the subject will be refreshed. You should not be afraid of this act. You need not worry yourself. This is not a morbid condition. There is slight flushing of the apparatus or periodical cleansing through slight overflow from the teservoir in which semen is stored. This act will not be attended with evil thoughts. Whereas in pathological pollution the act is accompanied by sexual thoughts· Depression follows . There are irritability, languor, laziness, inability to work and concentrate. This preservation of semen is the secret of health and . l~ngevity a~d of all success in physical, menlal, intellectual or spiritual piane. After Dhanvantri had taught all the details about Ayurveda to his disciples they inquired the key-note of this science, The master replied Influence is the exhalation o.f character.

MEHER GAZETTE

"I tell you that Brahmacharya is truly a precious jewel ; it is the one most effective medicine, nectar indeed, which destroys disease, decay and death. For attaining peace, brightness1 memory, knowledge, health and self-realisation one should observe Brahmacharya which is the highest dharma. BRAHMACHA.R YA is the highest knowledge; BRAHMA· CHARY A is the greatest strength. Of the nature of BRAHMACHARYA is verily this Atma, and in Brahmacharya it resides. Saluting Brahmacharya first the cases beyond cure, I do cure. Aye, Brahmacharya can undo all the inauspicious signs." What is wanted for you is deep inner Hfe. Silence the bubbling thoughts. Keep your mind cool and calm. Open yourself to higher spiritual consciousness. Feel the Divine Presence and Divine guidance. Be conscious of the Divine Help. Fix your mind at the lotus feet of the Lord. Open to His powers. Become like a child· Speak to Him freely, Open your heart very freely. Become absolutely candid. Do not hide your thoughts. You canngt do so, because He is the Antarya• min (Inner Ruler). He watches all your thoughts. Pray for His mercy, light, purity, strength, peace and knowledge. You will get them surely. You will be established in Brahmacharya.

~·

Editorial. )

(The Perfect Master Shri Meher Baba.) by Mr. C. B. Purdom

Illustrated: Published by Williams and Norgate Ltd.London. ~937 12sh. 6d. net; Price in India Rs. s~) This is a remarkable book. It is one of the "frankest of contemporary biographies." The learned author gives a faithful account of the PerJect Master, whose wonderful life he delineates with enthusiastic 'veneratio& but impartially. The book is divided into ·:three parts. The preparation, The period of World Travel, and the Perfect Master. There is a. very· useful appendix and an exhaustive index. ·

It would be very profitable if we read the third chapter first and then the first and second chapters. The Gita says "know that supreme humility, sincere questioning and investigation, and service to humanity are conditions precedent to No act falls fruitless.

EDITORIAL.

your knowing the Truth from those who have realised it: "The objects of sense, but not the taste for them, turn away from the abstemious dweller in the body ; and even taste turneth away from him after the supreme is seen''. The supreme is the One in the many. Yoga or Sanyasa is the means by which the One is realised. ''Yoga is skill in action," aq~ it is also "union with the Divine. So said Master Sri Krishna to His disciple Arjuna whom he exhorted thus, "Therefore fight, 0 Arjuna", fight the many and realize t~e On~. It is such a MasterKarma-Yogin that is IJeeded whene•;er there is decline in dharma and ri'!>e of'adharma, for the redemption bf the world. It is He who could say to the distracted and selfish world "Do thou perform action as did the 'ancients in olden times": "I have nothing that I have not gained, arid nothing that I have to gain : Yet I continue in action", There is no doubt that Sri Meher Baba is the greatest Karma-Yogin-Master of the age, It is He that emphasises the utmost importance of service,-"That is re.al service where there is no thought of self at all." This impartial biography of the Master by a great scholar like Mr. Purdom, who has been studying and working His life for a long time, is very interesting and instructive.

Babaji was born in 1894The first period (Preparation) ends with December 1930. The second period is that of world travel, In this the learned author relates the several tours of Baba to the west and His contact with important disciples there. He also refers to the defection of Mr. Dastur, the ex-editor of the defunct Meher Message. We know the whole truth of this unfortunate affair· As the learned author righty observes it is "an experience which all who have disciples know·" \Ne say that Mr. Dastur unnecessarily and thoughtlessly maligned the greatest Karma- Yogin Master of the age and reaped very bad Karma. Baba "remained unconcerned." As the learned author truly observes those who are "in search nf signs and wonders" could not find any in Baba. We have in this chapt~r an account of the "mad Asramam" at Rahuri, which has since been removed to Meherabad. The third chapter is all about the Perfect Master. The question of 'miracles' is very ably dealt with on pp 270 and 271 of the book. It is a complete answer to persons like Mr· Dastur, who demanded miracles from Baba in proof of his claim of being a Perfect Master ! As a great Teacher said "The undeveloped mind is constantly eager for novelty because, not being good at thinking, it soon exhausts the obvious 'significance of commonplace things. This mind is the one that craves mira. cles in connection with its religious experience, as it is blind to the Inflnence never dies.

.66

MEHER GAZETTE

cou.I'n tless miracles that surround it ' all the .t ime·" Masters "cou.Jd work miracles by d·irect action on peopl_e, but it would unnecessar-ily use up a great a~ount oJ ~heir ~orce ; so tl~ey work througp the means which They have -~rranged," ·· · -.i.

•

At the· epj:l of the chapter is Baba's wonderful message, given in clear terlJlS. It is this : Son of Man, stand upon thy fee,t ••.•.. All things are yossible. The ans)Ver is, B~ ye perfect. .... I am wi~b you. Says the learned writer: He unfolds no new system of thought, no new religion, no new philosophy, n·o new social order. What does be signify ? the wisdom of ages is st6r~d in the libraries of the world and in the memory of mankind-What remains is action: to turn over, to change, to make a leap·forward, t.o wait . any longer, not even 'for instruction,_certainly not for permjssion, bu.t to do it. Surely this is the only 'm essage for all time-action. We always felt that in the aura of this Great Mast~r we could not t?ink a wrong tho,ught ,or be selfish.

nof

To thi.s wonderful, readable' book is added a V·~-ry useful appendix. The first p;;irt of this contains instructive hints on meditation, and the second part describes the process 'of Evolution. There is an'· exhaustive index at the end. This priceless biography w~ittm . by a ~incere, but impartial disciple of the Master must be on -ttie shelf of ever.y thinking person.

Our New Publication· THE

~ERFECT

MASTER

The "London Times" in its Literary £upplement of April. says...

"Probably no country but India could have produced so strapge a character as the hero of this memoir. Merwan Shereiarjii Irani, commonly, called Meber Baba, is a Persian by birth but was born in Poona and has lived his life in India. His parents were poor and his early life was spent in the usual avocations. of a boy of his class who had to earn a living. At the ~ge of 1~~ he met a remarkable woman wh o se.e ms to have started him upon his spiritual career. · Meh~r Baba is an extraordinarily difficult man to live with in the daily intercourse of ordipary life. He exacts the mcst unquestioning obedience to any order he may choos.e to giv.e, however incom·enient or difficult it may be. He roams about from. plac.e to place but changes his plans frequently and without notice. He will arrange to remain in a

The more we do, the more we can do.

OUR NEW PUBLICATION

certain place for months and three days later he will leave it, perhaps for tbe place be has just left. If the whim takes him he will demand such things as hot inilk at almost impossible times. Yet his disciples are expected to procure him all he wants and when he wants it. He is, 0ne might &av, an up-to-date ascetic. for while he retires on occasion i~to caves, in the old ascetic style, for meditation, he has founded several · ashrams, where boys are educated, fed and clothed, he himself washing the clothes a~ bodies, even of the untouchables, for he is no respecter of persons and creeds, and welcomes all alike. .It says much for the devotion of· his followers and for his own personality · that he could induce one of them-apparently a European to-find him a cave associated with St. Francis of Assisi. It cost the unfortunate disciple much trouble and not a little anxiety to carry out the order but the thing was done. His mission is to lead the world into a better recognition of sp-irituality· He has no special creed and founds himself upon a gospel of love. Regarding the Self as Ooe with the Infinite, all wordly considerations are of no account to him, and that seems to be the reason for his seeming perversity in the treatment of his followers. He claims to have attained to what he calls " Cq_~·ist Consciousne3s" ,-a state which is eternal. Mr. Purdom, who has spent some years over the book, has evidently under-taken it as a labour of love, for like many others, he has found a kind of magnetic: attraction in his hero."

IN T.HE BOOKMAN'S NOTE -BOOK OF THE "ILLUSTRATED WEEKLY OF INDIA" Dated 4th April, 1937 ... '... Mr. Douglas Goulding says,·"Of' THE PERFECT MASTER', the life of Shri Meher Baba, written by C. B. Purdom, t Williams and Norgate), I hardly fee! competent to express an opinion. H1s followers consider him a Messiah, and he apparently exert<; a great spiritual influence• although . he has not uttered a word for eleven and a h llf years <tnd has written nothing except his signature for tt:ln years. It seems to me rather a pity that this book was illustrated.-There is no donbt that photgraphs of the Master, particularly the one taken at Hollywood with the fashionable actress Talluliah Bankhead,. will create projudice against · him in the minds of many \Vestern readers which is probably quite unjustifie,d ... " The more busy we are, the more leisure we have.

68 THE 'VISION ' (AN ANDASHRAM ANNIVERSARY NUMBER) We heartily thank the learned Editor of the Vision for sending us the Anandashram Anniversary number which is replete with spiritual manna. The 'Vision' is dedicated to Univers'll Love and Service. and this is t.Ue •true basis of spirituality. Swami Ramdasji is a Messiah who has been exerting a gre'lt spiritual influence on humanity. An ardent disciple of H is Sjt Pandit J ankiaath Baksh.i gives his ~ xperience of Swamiji in " My Swamiji." Swamiji says "Love is not Love if it does not serve and sacrifice." Anandashram was first inaugurated in May 1931, and its ideal is the realization that we are the manifestations of the one underlying and overruling eternal spirit who is all power, glory, goodness and love. This anniversary number contains most inspiring messages of great spiritual souls who have been doing splendid work in this great land of ' Rishis· As Prof. Nicholas de Roe.rich says, the human heart wants a real peace. As is stated in the ar-tfcle 'Religion', 'Service I of fellowmen is the highest rule of life', This is real religion that takes us · to the goal-Oneness. Rev. Arthur E . Massey sums up his 'Message' thus : Real service is L'Jve and Love is service and love cannot abide with self. The twenty hints on meditation by Swamy Sivananda Saraswati will be found very useful by spiritual aspirants. There are many other very interesting articles. 'Vision' will ceaselessly carry its S?iritual message and purify minds for the vision of God. ,_,

THOUGHTS FOR THE MONTHS (May June)

1. Forsaking egoism, power, pride, lust, wrath and property, freed from the notion of 'mine', and being tranquil ~he is fit for becoming Brahman : Gita. 2. As into the Ocean-brimful and still-flow the waters, even so the Muni into whom enter all desi-res, he, and not the desirer of desires, attains to peace : Gita ------------- - -- - - - --------- - - - - --------~------

Employment is natnre' s physician.

69 MEHER ASRAMAM. Saidapet (Madras.) 1. Members of Meher League may meet here and spend some time in meditation. They meditate on and 11ractise the virtue of Courtesy in May, and Compassion in June. 2. Earne!.'t spiritual aspirants may go there and spend some time in that quiet place under the tree planted by the Master. 3. At present the branch office of the ' people's party', Saidapet Rate-pavers' association, and young men's civic association are located here.

Meher League. When His Holiness Sri Sadguru Meher Babaji graced Saidapet with His Presence the following resolutions, among others, were passed in His immediate presence:That a League called "Meher League" be formed with the object of promoting Universal Brotherhood. 1.

ii. That all persons, who are aged 15 and above might become members of the League. iii. That the only condition for becoming a member is that he or she should undertake in writing to promote Universal Brotherhood in thought, word and deed· iv. That the League should spread the message of our Divine Lord Meher Babaji viz, Universal Brotherhood. His Holiness Sri Meher Babaji is the patron of the League. President: C. V. Sampath Aiyangar. Vice-President: M. Vadivelu Mudaliar.

Secretaries : Sister V. T. Lakshmi, M,A.L.T •• M.R.A .S. K· S. Srinivasan. N. B. These who wis;h to join Meher League may apply to:C. V, Sam path Aiyangar, 27, Brahmin Street, Saidapet, Madras.

Indolence is the parent of misery.

MEHER GAZETTE

Our Exchange. · 1

The Indian Insurance

2 Federated ·I-ndia · 3 4

5 6

7 8 9

10 11 12 13 14 15 16 17

18 19 20 21

The Sun. beam The Message The Celestial Messenger Peace Kalpaka · The Children's News .Saraswathi . The Young Builder The Indian Educator The Dayalbagh HeraldThe Scholar Commercial Education Bharata Dharma The Mira Visva Prema The Vision The New Dawn The Light The East and West New times and Ethiopia news ,Ito

JUST PUBLISHED IN LONDON ..

THE PERFECT MASTER '

(The ~ife of Sri Meher Baba) BY

CHARLES' B. PURDOM (Late Editor of "Everyman!') with a fore·word BY

Dr. FREDERICK KETTNER (Founder of Biosophy and Direc~or of the Biosophical Institute of New York) .

330 Pages with 12· 'Photos of the Master Published by:WILLIAMS & ·NORGATE t.td., OF LONDON,

Special Price for India- Rs.

5/-

. For, "What others Say" about the book, please see pp. 67 & 68. · Can be had of THE NEW ' BOOK Co. : The 'Ma~kger; Kitab Mahal OR Circle publications, 188·90, Hornby Road, MEHER RETREAT, Fort·BOMBAY NASIK· (G · I · P· Ry.)

ANANDASHRAM ,... '

- (Founder: SW..AMI RAMDAS)

'THE VISION' An international monthly devoted to the religion of Love and Service ba<;ed on the spiritual experiences of Sages and Saints of the world-modern and ancient; stands for the Universal concept of God and the harmony of all Faiths. ,, · ANNUAL SUBSCRIPTION;

Rs. 2/ - (Post free) Single Copy

Inland

Foreign As. 3/-

4- sh, or 1 Dollar.

The Manager, Anandashram, Ramnagar, P. 0. Kanhangad, S. I. Ry,

THE MESSAGE. A MONTHLY JOURNACFUR THE NEW AGE. Contains inspiring articles by the Editor, Swami Ramdas, T. L. Visvani and others; soul stirring poems by Herbert Porter; Yoga by Swami Sivananda; Religion of the ancient . world by Mi.ss Hoon Clark etc. Special Feature : Sri Aurohindo Ghose's com'mentary on the Gita (an unique opportunity.; · Annunl Subscription •.. Rs 1 8 9

Apply to, The Manager , ''Mes_sage"", Gorakhpur,

. Pt.ace of mind. Have you found Peace of mind or Lasting Happiness? If not, read the work of Gurumaharaja Swami Bhola Nath• who· calls himself Servant of the Earth, but is Avatar of medern times. Founder of Divine Love Society and Author of Rays of - 'Light (English or Hind, Rs. 1-8) Payam-i-Mohabhat (UrdtH Rs. 2) Zal)ur-i-Haqiquat. (Urdu Rs. 3) wonderful for Peace of Mind· Priceless Jew~ rs :for spirit.iiai progress. Available frcm Mr. R. R. Khanna. Registrar, Lucknow University. Lucknow.

IMPORTANT SPIRITUAL BOO.KS r~

SRI MEHER BABA His philosoph:x· and Teachings ( 120 pages with a Cnarming Art illustration)

By A. K. Abdulla.

(Price 12 annas only, postage extra.) 11

SRI MEHER BABA The perfect Mister Questions and Answers (Published by the Circle E__slitorial Committee, London)

Price 6 pence (6 annas), postage extra. III

THE SAYINGS OF s ·RI MEHER BABA (With notes and a glossary) Publi£:1ed by the Circle Editorial Committee•. L .o ndon.

Apply to-

Price 3 pence (3 annas). postage· extra.

R. K. S· Irani• Meher Asramam, Meherabad, Ahmeduagar; India· · or Meher Asramam. Saidapet, Madras, India ------------~----------------------

•)

<-31~

A WONDERFUL BOOK

MY MASTER AND HIS TEACHING

~~~~~~~~~~~~~~~ \7it"" . . ~ ,,, ~ ~ . .,, ~ ,f, * ,f:., ~ ' " ...,, '"' ,'(': ~~~~~~~~~~~~~~ 7i' ...~ 71' ,,, ...,, ,,, ....... ....,, .·~ ' " '"' ,,.. -7{-'-/' ~

~~ {'*~ ~ .._-,r~

~""' {* {*

<* <*

C. D. DESHM UKH, M.A, Ph.D·,

~ ~ *}

with a foreword by

PRINCESS NORINA MATCHABELLI,

{* ~ {* {* ~ {-3f.

Apply to-

The Editor, 27, Brahmin street, Saidapet, (Madras)

F. H. Dadachanji, Boman Dodge, Vincent Road, Dadar, Bombay.

'1-<f

~"'r

J¥-}

~~~

------

~f~

"ORDER OF KRISHNA"

*>'

~¥

More ancient than the Masonic, Rosicrucian and other Mystic Orders-In the Land of the Yogis. If interested and drawn to us please apply to

'*>

THE LATENT LIGHT CULTURE

*{* {¥

<* ~-,,,

,,,

------

}\DVERTISEMENT TARIFF

{3*

1! "''r~·

<-3¥-

~ <-31~

~~ ~!.}

,-,"

~ ,,,,

~f~}

'fiNNEVELLY, INDIA.

<* <*

~ ~fE}

(app1y to

t he

~t!.~

'•'T

~fE} *}

Ed.ttor )

ADVERTISEMENT CHARGES. _ Full page for Half page ...

~ ,,'f

~fE-}

Rs· 6-0 ,

3-0 )

~ Jl

for Quarter page and less

~i '•-7

Single insertion

~ ~*>

1-8

{3*

{-31', {-3l'f

N . B.-The Editor reserves the r ight of rejecting advertisements and of making changes in the same. Advertisements relating to alcohol, charms, etc, will not be accepted.

~fE}

*} ·· ,,. ,.

~ ~ a-~~~~~~~~~~~~~~~·~~~~~~~~~~~~~ ~··~~~~~*~-~---~~~~~~~~~~~~~ Printed by Mr. B . C. Hanumaiya at the Vokkaligara Sangha Press. B. Citv. Edited and Published by Mr. C . V . Sampath Aiyengar. the President of Meher Legue, 66, 3rd Cross Road, Sankarapuram, Bangalore City .

·~

··"'