STEPPING OUT OF THE BOUNDARY OF YOUR OWN NATURE
At Baba's request, Raosaheb recited a couplet of Hafiz in
Persian, which was also translated into English, Telegu and
Gujarati. The translation of it was:
"How can you tread the path of Truth unless you
step out of the boundary of your own nature?"
This path is full of untold and intolerable hardships and
sufferings. Even the yogis and saints have not fathomed the
state of my Reality. Hafiz speaks of "stepping out of the
boundary of our nature." But what is that nature of ours?
I am not going to repeat the theme of evolution of forms and
consciousness now. I have explained much about these in
books. We start with the birth of a human child, for
example. The birth is due to his or her past karmas. No
sooner is the child born than he or she begins to experience
the sanskaras acquired in his or her past lives. So what will
be the nature of the child? The nature of the child will be, of
course, according to his or her past sanskaras [mental
impressions]. That child must act, feel and think according
to his or her sanskaras accumulated in his or her past lives.
There is no way out and he or she must experience the
sanskaras. That is the law of must.
In addition to this inexorable principle of must, the
environmental circumstances are such that they help the
child to act, feel and think according to his or her past
sanskaras. No sooner does the child see the light of earth
than he or she begins to grow older day by day. He or she
must weep as soon as he or she is born. He or she must be
given a milk diet. He or she must grow bigger and bigger.
He or she must have a name. His or her sex, character,
personality, inclinations, et cetera, is determined by the
principle of must. The child knows not from whence he or
she has come. The child has no thought of all that. The child
takes for granted that he or she is born, and the child begins
to live. The child has a sex and a name; he or she cries, eats,
drinks, and later studies in school and enjoys or suffers life
all this because of his or her nature not "Nature."*
Hafiz refers to the nature of a child. This is the law of must.
It is your very nature, created and nurtured by you, that
makes you think that you are a man or a woman, that you
have a body, sickly or healthy, beautiful or ugly. It makes
you think that you are hungry, robust, unwell, et cetera.
Now we come to the difficulties of the spiritual path. What
are the difficulties? It is always impossible to fathom my
Original State of Reality on the spiritual path. Why? I shall
explain the reasons to you. What does Hafiz say? He says:
"Step out of the boundary of your nature." It means: "Go
against your own nature." Your nature makes you think that
you are hungry and want food. When you feel hungry, you
demand food and eat. Hafiz wants you not to eat; that is
going against your nature, that is to say, stepping out of
your nature. If your nature says you are not feeling hungry,
according to Hafiz, you must go against it and you must eat,
and eat much. When you feel like sleeping, according to
Hafiz, you must not sleep. This is what we understand from
the couplet of Hafiz.
But does it really mean all this? No. I shall tell you what
Hafiz really means. According to Hafiz, literally, if you
want to see anything, you must not see. If you do not want to
see anything, you must see. This is what is meant by
stepping out of your nature. We can go on giving
innumerable such examples of "going against one's nature."
Take another instance: when you run up an incline, you will
pant for breath. In such a case, you must not pant; you
should breathe normally. Contrariwise, when you feel
normal, you must not feel normal; you must breathe hard
and pant for breath. Therefore, it is almost impossible to
step out of the boundary of your very nature, and it is
therefore really impossible for you to realize me as I really
am. Then what should we do?
Hafiz comes to our rescue and gives a solution. But that
solution too is very difficult, impossible, but somewhat less
difficult or less impossible. Hafiz says:
At this point, Baba asked Raosaheb to recite the couplet in
Persian (which was later translated into Telegu and Gujarati)
which means, according to Baba's translation in English:
"O you mad one! If you have that madness to realize God,
then become the dust at the feet of a Perfect Master!"
Baba continued to dictate:
We are coming back to becoming the dust at the feet of a
Perfect Master. What does Hafiz mean? Dust has no thought
of its own; it has no will of its own. It can be trampled upon,
applied to the forehead or suspended in the air. There is no
truer and better example of complete obedience than "of
becoming like dust."
If any of you do not understand, don't worry about it. Just
look at me and think of me. That will do. Words have no
real value. It is good if you understand. But if you don't,
why worry about it?
Baba concluded with the question: "What do we mean by
obedience?" He asked Eruch to read out the discourse on the
four types of obedience which he had given the past week, as
well as in Poona and Bombay. At the end of it, Raosaheb
recited the lines of another Persian poet, which Baba
"After spending years and years of intense longing for God,
one, out of thousands of mardan-e-Khuda (men of God),
realizes Him. Out of millions of those who live,
not so much for themselves,
but only for God, only one realizes God!"
Baba concluded: "This gives us some idea of the great
difficulties on the path of Self-Realization. Mardan means the
male population. It means "the real male" or "real man" and
he is of God. Only one out of such millions can realize God
after years and years of intense longing for Him."
*This refers to the forces of Primordial Nature, or the poetic
term Mother Nature. RETURN TO TEXT
LORD MEHER, 1st USA ed, vol. 15 & 16, Bhau Kalchuri, pp. 5334-5336
1999 © Avatar Meher Baba Perpetual Public Charitable Trust