Saturday, July 22, 2017

Meher Baba's Divine Theme (Part 1.)




    
The Divine Theme by Meher Baba is less than ten pages long and includes two charts by the same name. It appears in the supplement of God SpeaksThe Theme of Creation and Its Purpose after the essay titled Meditation in which Meher Baba states;

1. In the first stage the aspirant will read through the Divine Theme daily, studying the charts also, and thinking about it thoroughly as he does so.

2. In the second stage when the aspirant has the entire subject at his fingertips, actual reading becomes unnecessary, but the subject matter of the exposition will be mentally reviewed with the help of the charts when necessary.

3. In the third stage, which will develop naturally out of the second, it will be quite unnecessary  for the mind to review the words or the thoughts in the exposition separately and consecutively or even to refer to the facts, and all discursive thinking about the subject matter will come to an end. At this stage of meditation the mind will no longer be occupied with any trains of thought, but will have a clear understanding of the sublime truths expressed in the exposition.” God Speaks, second edition, pages 233


 Several years ago, a friend who was only minimally acquainted with the teachings of Meher Baba asked me some very deep questions to which I responded in a series of emails. My aim was to introduce him to, by way of a summary, Meher Baba’s Divine Theme. Additionally, I strongly encouraged him to also go to the source of the material itself and begin to read God Speaks, Discourses, and Beams from Meher.


Sometime later, wishing to make the material accessible to more people, I transformed those emails into an essay which I then published in this blog, Embedded with the Kali Yuga. From time to time I have tweaked that essay—I think this may be the second revision.  Of course, all the material of this essay comes from Meher Baba and  represents his gnosis—direct experience—of the subject and so I renew my suggestion and so strongly encourage all who are interested to go to the source itself and read all of Baba’s books on the subject.


“God cannot be explained, He cannot be argued about, He cannot be theorized, nor can He be discussed and understood.  God can only be lived.

“Nevertheless, all that is said here and explained about God to appease the intellectual convulsions of the mind of man, still lacks many more words and further explanations because the Truth is that the Reality must be realized and the divinity of God must be attained and lived.

“To understand the infinite, eternal Reality is not the Goal of individualized beings in the Illusion of Creation, because the Reality can never be understood; it is to be realized by conscious experience.

“Therefore, the Goal is to realize the Reality and attain the ‘I am God’ state in human form.” God Speaks, by Meher Baba, Second Edition, the Conclusion, page 202


To appease the intellectual convulsions of the mind,” how wonderful would that be, to have a convulsion-free mind!

  
I.
Meher Baba talks about ten states of God. Since nothing exists beyond, or before, or outside of God, the ten states of God include everything. To create a basic overview of these original ten states we can condense them into three states.


In the first state, God is asleep. He is so deeply asleep that He is not even aware of His own existence. It is comparable to our own deep sleep state. It is dreamless and consciousless.

In the second state, God is beginning to wake up. This is the intermediate dream state between His deep sleep state and His fully awake state. In this state, God dreams Himself to be the entire creation and everything and everyone within it. It is comparable to our own dream state.

In the third state, God has awakened and experiences His true eternal, infinite, all knowing, and all-powerful nature. God’s experience of this reality is all knowing, all powerful, unending bliss. In this state, creation and all of its beings and paraphernalia are seen to have been an illusion—merely vacant dreams within the dream of creation.

Meher Baba suggests an analogy that likens God to an ocean—a shoreless, fathomless ocean. The ocean awakens drop by drop. When a drop begins the process of awakening it begins to dream the dream of creation. Baba refers to this drop as an individualized soul. The latent whim of the ocean, manifested through each drop, is expressed in the question, “Who am I?” and to answer this question God must awaken from His deep sleep and dreams. The journey of this awakening occurs in God’s dream of creation   through the three sequential processes of evolution, reincarnation, and involution.                                                              
                                                                   
              II.
    
 In the Original First state of God, (Meher Baba calls this state the Beyond Beyond State), there is neither consciousness nor unconsciousness, though both are latent. Without consciousness, God cannot know himself as God. Consciousness is like a mirror that God uses to see Himself. It is acquired through the process of evolution, but the evolution Meher Baba speaks about is the evolution of consciousness, not the evolution of gross forms within creation that Charles Darwin described.

Consciousness and impressions—sanskaras—are bound together in a tight embrace from the very beginning. Consciousness evolves when it experiences impressions and more impressions are the result of those experiences. It is my opinion that the awareness and understanding of sanskaras is the missing link between Meher Baba’s teachings and science’s attempt to understand the universe.

Press your finger into soft clay and it makes an impression. Similarly, new impression are created upon the mind when, through action, consciousness experiences impressions already existent in the mind. Sanskaras accumulate on the mind like dust on the surface of a mirror and hinders the mirror of consciousness from reflecting the soul’s reality as God.

Both sanskaras and consciousness are the result of gross, subtle, and mental actions instigated by the promptings of the mind. But how did it all begin? Did the first impression precede the first consciousness, or did the first consciousness precede the first impression, or were they simultaneous? And what about that first impression—If new impressions are formed when existent impressions are experienced, where did the first impression come from?

Meher Baba explained that the first impression did not arise as the result of another impression but as the result of a totally free and causeless happening that he called the Lahar, or the Whim, that was latent in the infinite ocean of God—Paramatma—the Oversoul. Why a whim? There is no cause and effect explanation for whim. A whim just happens and nothing more can be said of its why or when or wherefore.

To the question of whether precedence or simultaneity of the first consciousness and the first impression, Meher Baba explained that although for all intents and purposes the first consciousness and the first impression were simultaneous, still, the first impression was the antecedent and the first consciousness was the resultant consequent.
    

The New Testament speaks of this relationship between consciousness and sanskaras in the metaphor of the tarries that grow up with the wheat. It is only during the later process of involution that the wheat can be separated from the tarries.     

Between evolution and involution is reincarnation. It begins automatically once full consciousness is acquired during the process of evolution and the human form is achieved.

Reincarnation is the mechanism through which the hold of the impressions on consciousness is sufficiently loosened so that during the next phase called involution the impressions can be totally removed without harming the consciousness. Gurdjieff often alluded to this when he said that the development of the latent higher qualities in man was not a process of adding anything, but of taking away that which had become unnecessary.

Meher Baba said that reincarnation occurs on other planets that support human life, but that involution only occurs on our planet, the planet Earth, and that the stages of reincarnation and involution always occurs when the soul is associating with the human form through its gross, subtle, and mental bodies. If and when Earth becomes incapable of supporting the processes of evolution, reincarnation, and involution, another planet will be chosen to take its place.

(To be continued.)

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