Symbols of the world's religions



Kitty Davy

Then [after Christmas] followed the "100-Days' Seclusion," beginning February 13th, 1951, at Mahabaleshwar. Just the day previous to this seclusion, Baba called a meeting at which all the Servants were present and told them that they were all to continue to stay with Baba as his Servants until June 10, 1951. After that, all would be free from the bindings of the New Life except that they must obey certain standing orders (about 8) which had been given from the commencement of the New Life.

Of this seclusion, Baba said: ". . . (it) will be unique of its kind because it will concern his New Life Oath and his desired ultimate achievement. It will be a partial seclusion, and unlike the Old life seclusions, Baba does not desire to confine himself for the entire day."

So crucial was this period of 100 days, especially the first 40 days, that Baba said afterwards, "Without the help of God I could not have gone through this ordeal successfully . . . It was as if God wanted to prove His help to me by giving me suffering as well as the strength to endure it . . . I also feel that the prayers and invocations dictated by me and offered on my behalf by the Servants have been accepted by God. . . ."

I can recall Baba's weak physical condition and supreme state of helplessness during this 100 days' seclusion, yet every evening during that period the mandali were called to Baba for recitation of evening prayers in Marathi, Urdu and English. This period was my first experience of seeing Baba so helpless and in such great physical pain. . . alas, but a forerunner of what was to follow in 1952. One used to think, "Yes, this is the period referred to by Baba of complete helplessness and personal disaster, (1949)" — and yet it was not; any more than the 1956 accident, for now we are told once again of the inward suffering endured by Baba during one of the recent phases of his Universal Work from August through December, 1959.

On one occasion, Dr. Goher, realizing how much Baba was suffering and his state of helplessness and humiliation during this period, gave way to tears. Baba asked her why. She replied through her tears, "Because we have done all we can and that has not helped." Baba replied that it did not help him to see her so upset, — that all was as it had been ordained, and our part was to keep cheerful and happy.

In this New Life phase when Baba emphasized his purely human aspect with all its limitations, it was difficult at times to remember that Baba had also "Eternal Bliss." Perhaps as someone suggested, this unlimited Bliss forsakes a Christ when he deliberately out of his compassion and mercy for man takes on the sufferings and the limitations of man and this, though appearing to limit the unlimited, is really a fuller proof of the true perfection of a Christ, for it expresses the self-giving love which accepts suffering for a struggling humanity.

Krishna, we read, used to offer prayers and homage to God, worship and serve saints and his own lovers and devotees in all sorts of lowly capacities.

Christ asked God to forgive him in order to give the world the example of seeking forgiveness from God, thus assuming a separateness from Him.

Baba, in this New Life phase, living life in its different phases, holds up before us all the practical example of repentance, worship, prayer and service.

"We may not know, we cannot tell
What pains he had to bear
But we believe it was for us
He hung and suffered there."

And we too must believe it!

THE AWAKENER MAGAZINE, Vol. 7, no. 1, pp. 30-32
1960 © Circle Productions, Inc.


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