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Glimpses of the God-man Meher Baba: 1943-48 v. 1
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- GLIMPSES of the GOD-MAN BY BAL NATU VOLUME -IV.
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Glimpses of the God-Man
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Fundamentals of Physics Textbook
Intimate Times with Meher Baba: Glimpses of the God-Man at Guru Prasad by Bal Natu, contains lively glimpses of life with Meher Baba during His visits to Guru Prasad-starting in to His annual visits from to illuminate the intimate times lovers from all over the world were able to spend with their Beloved. Bal Natu's accounts are based on diaries that Baba asked him to keep during his visits to Guru Prasad.
But evolution from the standpoint of the creature, with its limited knowledge, limited power, limited capacity for enjoying bliss, is an epic of alternating rest and struggle, joy and sorrow, love and hate — until in the perfected person, God balances the pairs of opposites, and duality is transcended. Then creature and Creator recognize themselves as one; changelessness is established in the midst of change; eternity is experienced in the midst of time.
God knows Himself as God, unchangeable in essence, infinite in manifestation, ever experiencing the supreme bliss of Self-realization in continually fresh awareness of Himself by Himself. This Realization must and does take place only in the midst of life; for it is only in the midst of life that limitation can be experienced and transcended, and that subsequent freedom from limitation can be enjoyed.
This freedom from limitation assumes three forms. Most God-realized souls leave the body at once and forever, and remain eternally merged in the unmanifest aspect of God. They are conscious only of the bliss of Union. Creation no longer exists for them. Their constant round of births and deaths is ended.
This is known as Moksha ordinary Mukti , or Liberation. Some God-realized souls retain the body for a time; but their consciousness is merged completely in the unmanifest aspect of God, and they are therefore not conscious either of their bodies or of creation. They experience constantly the infinite bliss, power, and knowledge of God; but they cannot consciously use them in creation or help others to attain Liberation.
Nevertheless, their presence on earth is like a focal point for the concentration and radiation of the infinite power, knowledge, and bliss of God; and those who approach them, serve them, and worship them are spiritually benefited by contact with them. These souls are called Majzoobs-e-Kamil; and this particular type of Liberation is called Videh Mukti, or liberation with the body. A few God-realized souls keep the body, yet are conscious of themselves as God in both His unmanifest and His manifest aspects.
They know themselves both as the unchangeable divine Essence and as its infinitely varied manifestation. They experience themselves as God apart from creation; as God the Creator, Preserver, and Destroyer of the whole creation; and as God who has accepted and transcended the limitations of creation.
These souls experience constantly the absolute peace, the infinite knowledge, power, and bliss of God. They enjoy to the full the divine sport of creation. They know themselves as God in everything; therefore they are able to help everything spiritually and thus help other souls realize God, either as Majzoobs-e-Kamil, Paramhansas, Jivanmuktas — or even Sadgurus, as they themselves are called. There are fifty-six God-realized souls in the world at all times. They are always one in consciousness. They are always different in function.
For the most part, they live and work apart from and unknown to the general public; but five, who act in a sense as a directing body, always work in public and attain public prominence and importance. These are known as Sadgurus, or Perfect Masters. In Avataric periods the Avatar, as the Supreme Sadguru, takes His place as the head of this body and of the spiritual hierarchy as a whole. Avataric periods are like the springtide of creation. They bring a new release of power, a new awakening of consciousness, a new experience of life — not merely for a few, but for all.
Qualities of energy and awareness, which had been used and enjoyed by only a few advanced souls, are made available for all humanity. Life, as a whole, is stepped up to a higher level of consciousness, is geared to a new rate of energy. The transition from sensation to reason was one such step; the transition from reason to intuition will be another. This new influx of the creative impulse manifests, through the medium of a divine personality, an incarnation of God in a special sense — the Avatar.
The Avatar was the first individual soul to emerge from the evolutionary and involutionary process as a Sadguru, and He is the only Avatar who has ever manifested or will ever manifest. Through Him God first completed the journey from unconscious divinity to conscious divinity, first unconsciously became man in order consciously to become God. Through Him, periodically, God consciously becomes man for the liberation of mankind.
The Avatar appears in different forms, under different names, at different times, in different parts of the world. As His appearance always coincides with the spiritual regeneration of man, the period immediately preceding His manifestation is always one in which humanity suffers from the pangs of the approaching rebirth. Man seems more than ever enslaved by desire, more than ever driven by greed, held by fear, swept by anger. The strong dominate the weak; the rich oppress the poor; large masses of people are exploited for the benefit of the few who are in power.
The individual, who finds no peace or rest, seeks to forget himself in excitement.
Immorality increases, crime flourishes, religion is ridiculed. Corruption spreads throughout the social order. Class and national hatreds are aroused and fostered. Wars break out. Humanity grows desperate.
Meher Baba Advent Vault
There seems to be no possibility of stemming the tide of destruction. At this moment the Avatar appears. Being the total manifestation of God in human form, He is like a gauge against which man can measure what he is and what he may become. He trues the standard of human values by interpreting them in terms of divinely human life.
He is interested in everything but not concerned about anything. The slightest mishap may command His sympathy; the greatest tragedy will not upset Him. He is beyond the alternations of pain and pleasure, desire and satisfaction, rest and struggle, life and death.
To Him they are equally illusions that He has transcended, but by which others are bound, and from which He has come to free them.