PRELUDE TO DESTINY

 
Tremendous as Baba's effect has been upon the lives of many thousands who have had a close inner or outer contact with him, his life activity so far has been largely preparatory, because his public manifestation — which many of us believe will substantiate his claims of Avatarhood — is yet to begin.

His claims of Mastership can hardly be repudiated by any unprejudiced person who is acquainted with the facts of his life; and if we understand what the role of Avatarhood implies, we may see in many of these facts indications that this claim also is true.

Since in the West we have no literature which deals with the concept of the Avatar as a recurrent manifestation of Godhood in human form, we must turn to the Bhagavad Gita — the great sacred classic of India — for enlightenment on this subject.

Here we find a dramatic situation which is wholly analogous to the present condition of man. Then, as in our time, a dreadful war — as related to the Mahabharata — was destroying the old order with all its vices and virtues. Both individuals and nations had come to the place where all the intellectual, moral and emotional values had collapsed, leaving man in a state of spiritual bankruptcy and utter bewilderment.

The man of action — Arjuna — was asking himself, even as we are asking ourselves today, whether bloodshed ever achieved anything of lasting worth. Did it not perhaps merely help to keep the balance of power in the hands of one group of people or nations rather than in another? With Arjuna, however, directing the battle behind the scenes, was the beloved friend and counselor, Krishna, for whom Arjuna had the deepest love and respect. In his moment of utter frustration, hopelessness and doubt of all his old values, he turns to his wise friend and guide, asking him for a clear rule of conduct by which he may confidently walk.

This man Arjuna is the representative man of his age who has — like modern man — exiled God and spirituality in favor of ethical, social and humanitarian ideals and practical reforms. Both individually and collectively this man of the Gita and of today has reached the moment of his soul's greatest need — when he must face his own inadequacy.

Up to this time, Krishna's help has been largely that of spurring his friend on to disinterested action in defending his position against the opposing foe; the outer foe who is, of course, but the objectification of the inner. But now Arjuna — having reached the end of his own egoistic action — turns to Krishna in despair, pleading for his help.

He begins to suspect that this beloved comrade is more than human friend, more than mere man. He implores him to show him his true form, his real nature. And because the soul of Arjuna — almost like that of modem man — has been sufficiently conditioned by suffering; because his egoistic self-sufficiency has been punctured, Krishna consents to satisfy the soul's urgent desire.

He reveals himself in his aspect of universal Saviour or Avatar, and proceeds now to guide Arjuna to the higher state of consciousness for which he knows him to be ready.

In the person of Krishna, we find one in whom the eternal divine nature is fully conscious; one, therefore, who is fully aware of his destiny as the spiritual leader of mankind and in that consciousness, directs the destinies of men and nations. In his own right as the incarnate God for the whole of humanity — not merely for a restricted group of close disciples — he lifts the consciousness of the entire created world, for even the animals respond to the magic of his divine flute — the symbol of the irresistible drawing power of God in the soul. Krishna also recognizes that his role of guide and awakener of the whole of life is one which he has always, since the dawn of humanity, fulfilled.

Of this same consciousness, Baba has given countless indications both in his dealing with people and by his own admission. Once, when a questioner asked him how he knew that he was the Christ, he replied: I knew it before anything was," which is perhaps another way of saying: "Before Abraham was, I am;" or, "In the beginning was the Word, and the Word was with God, and the Word was God."

In the instruction which Krishna gives to his disciple Arjuna, we find basically the same technique of life which Baba today gives to his twentieth-century disciples. At some stage of their inner unfoldment he gives them a glimpse of his true nature and mission, and then encourages them to surrender themselves wholly to his will — his guidance.

He teaches them how to live in the world, yet not be of it; bow to perform all action without regard for the fruits, by thinking of themselves as channels for the action of the Divine Being within. He gives them a new Law of Life by which action may be performed free of bondage yet powerful enough to achieve the will of God or the Avatar.

He lifts them above the plane of the opposites, with its endless conflicts and perplexities, into the center of true knowledge, peace and joy — the Divine Self.

Also like Krishna, Baba first leads the disciple as the beloved friend, father, comrade. Then, when the time is ripe, he reveals himself as the soul's Saviour, the immortal Being who lives in the heart of every man, while at the same time he takes form as the human Avatar. With Krishna, Baba says: "Seek refuge in me, for you are very dear to me. I will release you from all sin. Do not grieve; do not worry."

Surely today as in that far-off time of Krishna, we have reached an impasse in man's development. Of himself alone, he seems powerless even to protect his physical existence. This is the psychological moment when man should — and indeed must — turn once again toward God for help.

To the least mystical person, it should be apparent — as it was to the pragmatist, Arjuna — that unless some divine means is found to enable man to transcend his greed, selfishness and fear, this civilization will rapidly retrogress to the jungle state of consciousness, or be totally destroyed by the pressure of a button in the hands of a man or nation gone berserk.

War has obviously not taught us the lesson that mankind is One. War can never teach that lesson. Only as individuals become aware of the basic unity of all life will nations be able to cooperate in a spirit of universal brotherhood and assure the further spiritual progress of mankind.

Clearly, such a development in man's consciousness presupposes divine intervention of some sort. Not by intellectual means, not by conscious willing, can man learn to love his fellow-man regardless of color, creed or nationality. For this, the constructive forces of the unconscious must be released.

Fortunately for humanity there is, in the form of Meher Baba, a Divine Force who has the power to arouse these latent powers of Light; and what is more important, who has the authority to use that power, as the testimony of many advanced souls and saints has corroborated in this, his life story.

Only the Leader — the Avatar — knows when the God-force shall speak his word of power and effect for man his gravely needed spiritual awakening. We can, however, as Baba tells us, speed its coming by surrendering ourselves wholly to the will of God, with the recognition that only divine aid will save mankind from total destruction.

When humanity has come to the end of its own resources, at the moment of its greatest need, then, Baba says, he will initiate his public work through the breaking of his silence.