Meher Baba, born Merwan Sheriar Irani

Meher
Baba, born Merwan Sheriar Irani
1894
1969

Indian Mystic and Spiritual Master

Author Quotes

The sorrow of death, on closer analysis, turns out to be rooted in selfishness. The person, who loses his beloved may intellectually know that life, as a whole, has elsewhere compensated for the loss; but his only feeling is, What is that to me? Death becomes a cause of unending sorrow, when a man looks at it from his own personal point of view; from the point of view of life in general, it is an episode of minor importance.

Whether man knows it or not, there is for him only one aim in life, and eventually he realizes this when he consciously experiences his own eternal and infinite state of "I Am God."

A sane attitude to death is possible only if life is considered impersonally and without any attachment to particular forms, but this is the very thing which the worldly man finds it difficult to do, because of his entanglement with specific forms.

Selfishness inevitably leads to dissatisfaction and disappointment, because desires are endless. The problem of happiness is, therefore, the problem of dropping out desires. Desires, however, cannot be effectively overcome through mechanical repression. They can be annihilated only through knowledge.

God cannot be explained... God can only be lived.

The entire process of withdrawing consciousness from the universe and becoming conscious of the Self is accompanied by an increasing control of all the vehicles of consciousness. Such control is made possible by the vivification and activisation of unused centres of control; and the functioning of new centres brings, in its train, a number of occult powers. These new powers are commonly known as siddhis; and they can come before the aspirant has become spiritually perfect. In fact, egoism can flourish through the acquisition of such occult powers ; and the aspirant may not only take delight in possessing them, but might actually use them for mundane purposes, from which he has not necessarily freed himself. Siddhis are, therefore, rightly regarded as obstacles in the attainment of realization.

The intellect of most persons is harnessed by innumerable wants. Such a life is, from the spiritual point of view the lowest type of human existence. The highest type of human existence is free from all wants; and it is characterised by sufficiency or contentment.

Life and love are inseparable from each other. Where there is life, there is love.

Desire for nothing except desirelessness. Hope for nothing except to rise above all hopes. Want nothing and you will have everything.

Man is only partially satisfied in his attempt to have the fulfilment of his desires. And this partial satisfaction fans and increases the flame of craving instead of extinguishing it. So greed always finds an endless field of conquest, and leaves the man endlessly dissatisfied.

Be brave, be happy. I and you are one. And the Infinite that eternally belongs to me will one day belong to every individual.

The individual mind is the seat of the ego or the consciousness of being isolated. It creates the limited individuality, which at once feeds and is fed by the illusion of duality time and change. So, in order to know the self as it is, consciousness has to be completely freed from the limitation of the individual mind. In other words, the individual mind has to disappear but consciousness has to be retained.

Everyone is seeking happiness, but few have it; for, lasting happiness dawns only when there is complete freedom from wants. This highest state of non-wanting may outwardly seem to imply inaction and easy of attainment. But, if anyone tries just to sit quietly without inwardly wanting anything and with full consciousness (i.e., without going to sleep), he will realize that such a state of non-wanting is very difficult to attain and that it can be sustained only through tremendous spiritual activity.

Spirituality must make man more human. It is a positive attitude of releasing all that is good and noble and beautiful in man. It also contributes to all that is gracious and lovely in the environment. It does not require the external renunciation of worldly activities or the avoiding of duties and responsibilities. It only requires that, while performing the worldly activities or discharging the responsibilities arising from the specific place and position of the individual, the inner spirit should remain free from the burden of desires.

Open your heart by weeding out all desires and by harbouring only one longing—the longing for union with the Ultimate Reality. The Ultimate Reality is not to be sought in the changing things of external environment, but in one's own being.

The satisfaction derived from the fleeting things of life is not lasting; and the wants of man remain unfulfilled. There is thus a general sense of dissatisfaction accompanied by all kinds of worries.

The entire life of the personal ego is continually in the grip of wanting, i. e., an attempt to seek fulfilment of desires through things that change and vanish. But there can be no real fulfilment through the transient things.

If you experience that same longing and thirst for Union with Me as one who has been lying for days in the hot sun of the Sahara experiences for the longing for water, then you will realize Me.

One has to go beyond the mind to experience the spiritual bliss of desirelessness.

Live more and more in the Present, which is ever beautiful and stretches away beyond the limits of the past and the future.

God is eternally free. To realize God is to attain liberation from the bondage of illusion. The greater the strife and the more intensified the struggle to attain liberation, the more the shackles of illusion are felt, because this very action brings greater awareness of the illusion, which then becomes all the more impressive and realistic. All actions, whether good or bad, just or unjust, charitable or uncharitable, are responsible in making the bond of illusion firmer and tighter.
The goal is to achieve perfect inaction, which does not mean merely inactivity. When the self is absent, one achieves inaction in one's every action.

Hopelessness means renunciation of all hopes. Aimlessness means renunciation of all aims. Helplessness means renunciation of all help. No master, no disciple, means renunciation of spirituality. And the New Life I have in mind eventually means absolute renunciation. Therefore, if any one asks you what this New Life is, say, 'Absolute and perfect renunciation.' If they ask, 'Renunciation of what?' say, 'Of everything — aims, hopes, help and life itself.

Remember that the first step in spirituality is not to speak ill of others. All human beings have weaknesses and faults. Yet they are all God in their being. Until they become Realized, they have their imperfections. Therefore, before trying to find faults in others and speaking ill of them, try to find your own weaknesses and correct those.

Happiest is he who expects no happiness from others. Love delights and glorifies in giving, not receiving. So learn to love and give, and not to expect anything from others.

There are always 56 God-realised souls. Now, out of these 56, five are sent out into the world. But in every Avataric period these five become one, thus demonstrating the cycle when the Avatar appears in form. Therefore, the Avatar exists in the heart of these five as one.

Author Picture
First Name
Meher
Last Name
Baba, born Merwan Sheriar Irani
Birth Date
1894
Death Date
1969
Bio

Indian Mystic and Spiritual Master