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8

 

It is not that Meher Baba is not moving or that he is not moving others. He is moving others, but the others do not feel the movement. The earth is moving us all the time, but we are not sensitive to the movement.

 

To break this insensibility, the Word has to manifest. It is therefore said that ShabdaBrahman in metaphysics is SagunaBrahman, Brahman manifested in time and space, the qualitative Brahman. But there is the Para Brahman who is the NirgunaBrahman, beyond all qualities of manifestation, but who always remains the eternally indestructible essence of unconditioned Existence, the primordial and perennial Presence, who is neither Word nor wordless.

 

This is the reason why it will be idle to expect that the Word that he will utter will connote some tenet of philosophy or some spiritual doctrine. That is why he himself has said in The Awakener, Vol. 1, No. 4, page 2: The Word that I will speak will go to the world as from God, not as from a philosopher; it will go straight to its heart. " Again, in The Awakener, Vol. II, No. 3, page 81, he declares: "I am preparing to break My Silence. When I break My Silence, it will not be to fill your ears with spiritual lectures. I shall only speak One Word, and this Word will penetrate the hearts of all men and make even the sinner feel that he is meant to be a saint, while the saint will know that God is as much in the sinner as He is in himself."

 

He has always mentioned that this Word is the Original Word. Is it a miracle Word? Will it produce miracles? The answer is likely to be: No. It is not a miracle as understood in the ordinary sense. It is to be understood in the spiritual and metaphysical sense. He has explained it by saying: When I perform that miracle, I won't raise the dead; but I will make those who live for the world, dead to the world and live in God. I won't give sight to the blind, but make people blind to illusion and make them see God as Reality." The miracle of the world, is to mistake the shadow for reality. The miracle of Spirit, is the refusal to suffer and submit to this mistake.

 

This naturally leads to the question of interpretation and audience of the Word. Meher Baba has said that men have tried to interpret his words in different ways. In fact, he has given them liberty to interpret his words in any way they think and feel. At the same time, he has made it plain that whenever he says a thing he naturally uses "his own language. " In The Awakener, Vol. II, No. 3, pages 83-84, he has expressed the view: "My language is such that none can understand or grasp the underlying meaning of what I say; therefore, when I want to say a thing, I have simultaneously to make use of your language also, knowing well that you would understand nothing whatsoever, if I were to make use of My language alone."

 

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