와인이 사랑의 가장 적절한 비유가 된 이유는, 둘 다 사람을 취하게 만들기 때문이다. 그러나 그 둘의 목표와 과정에는 엄청난 차이가 있다. 하나는 심중에 어두움과 부정을 가져오며, 다른 하나는 영혼이 자유로이 날 수 있게 날개를 달아준다.
러버 역시 주정뱅이처럼 침대에서 자든, 길바닥에서 자든 관심이 없다. 세상 사람들의 놀림감이 되는 것에도 신경쓰지 않는다. 다만 그는 지복(Bliss)안에서 평안히 쉬며, 비러벳인 신은 병이나 재난으로부터 그의 몸을 보호하고 돌봐주신다.
이렇듯 수많은 러버들 가운데 한 사람 정도가 신의 얼굴을 직접 마주본다. 그의 갈망은 무한해진다. 그는 바다로 되돌아가려고 이리 튀고 저리 튀는 물고기와 같다. 어디를 보건 무엇을 보건 그의 눈에는 신밖에 보이질 않지만, 합일의 문(gate of union)은 찾을 수가 없다. 그가 마시는 와인은 불로 변하여, 그를 계속되는 지복의 고통 속에서 태운다. 그 불은 결국 무한한 의식의 바다가 되고, 러버는 그 속에 빠져 죽고 만다. - 메허 바바
God is everything and in everyone. 신은 모든 것이고 모두 안에 있습니다. 아바타는 모든 것이고 모두 안에 있을 뿐만 아니라 그(화신)는 모든 것이 되고 모든 사람이 됩니다. he becomes everything and everyone. 따라서 아바타와 삿구루 사이의 근본적인 차이점은 모든 단계와 모든 경지에서 완전한 마스터가 행위(acts)하는 반면 아바타는 그것이 된다(becomes)는 것입니다. - 아바타 메허 바바
의식상승(내적 진화)의 과정 안에서 한 영혼이 통과하며 이어지는 체험들을 영적인 길(Spiritual Path)이라고 한다. 이 체험들을 거치는 과정은 마치 여행과도 같다. 어느 단계에 도달했을 때, 그대는 아름다운 소리와 음악의 황홀함에 넋을 잃는다. 또 다른 단계에 도달했을 때, 그대는 경이로운 비전(visions)을 보다가 대부분의 경우 그 속에서 길을 잃게 된다. 이러한 체험들은 환상 속의 ‘큰 꿈’의 일부 구역이다; 그러나 이 체험들을 물질 영역의 일상적인 체험들과 비교하면, 참된 꿈이나 고차원의 꿈이라 부르는 것이 적절할 것이다.
무한한 의식의 하나님 상태의 실재로 ㅡ 깨어난다는 것은, 신의 깊은 잠 상태(sound-sleep State of God)를 의식적으로(consciously) 체험하는 것이다. 언젠가 꿈에서 깨어났을 때 그대는, 꿈의 온갖 환상적 측면을 포함하고 있는 ‘큰 꿈’ 자체가 영원히 사라졌다는 것을 알게 된다. 천국과 지옥을 포함한 모든 영적인 차원들도 그대의 참나 속으로 사라져 무(無)가 된다. 이 깨어난 상태(Awakened State)는, 무한하고 영원한 존재이며 참나인 그대 외에는 그 무엇도 함께할 수 없는 자리다. 오직 이 체험만이 추구하고 체험할 가치가 있는 유일한 것이다. - 메허 바바
육체적인 욕망을 통해 표현되는 사랑조차도 개인의 좋아하는 것과 싫어하는 것의 속박에서 사람을 자유롭게 한다, 그리고 다른 무엇보다도 사랑하는 사람(비러벳)을 섬기고 싶게 만든다 .
모든 인간관계는 어떤 형태로든 사랑에 바탕을 두고 있으며, 사랑은 특성상 영원하거나 일시적이기 때문에 견디거나 끝난다. 예를 들어, 결혼은 행복하거나 불행하거나, 승격하거나, 저하하거나, 지속적이거나, 덧없는 것이다.
섹스에 대한 애착(성적 매력)만으로는 결혼 생활을 견딜 수 없다. 그들은 피할 수 없이(필연적으로) 이혼하거나 더 나빠지게 된다. 반면에 결혼이란, 서로 봉사하고 영감을 주고자 하는 욕구에 바탕을 둔 것으로, 풍요와 아름다움 속에서 끊임없이 성장하며, 그들을 아는 모든 사람에게 축복이 된다.
DESTINY 숙명이란 (신성한 의지가 인도한다는 의미다) 깨달음 안에서 진화의 시작부터 끝까지 영혼이 경험한 죄와 덕 (고통과 행복을 가져오는)의 끈들을 안내하는 신의 뜻을 의미한다.
Fate or Luck or Fortune 운명이나 행운이나 운이란 무수한 진화단계를 거치면서 영혼이 모으는 인상을 소비하는 수단이나 과정으로, 다른 말로는 카르마의 법칙이다; 또는 이번 생에서 모인 산스카라들에 따라서, 다음 생에서 행운이나 운명이 자동으로 형성된다. 그러므로 숙명은 (모든 사람에게) 하나이지만, 운명, 행운이나 운수는 다르다. - 메허 바바
Of all the forces that can best overcome all difficulties, the greatest is the force of love, because the greatest Law of God is Love, which holds the key to all problems. This mighty force not only enables one to put the ideal of selfless service into practice, but also transforms one into God. It has been possible through love for man to become God; and when God becomes man, it is also due to His Love for His beings.
Love is dynamic in action and contagious in effect. Pure love is matchless in majesty; it has no parallel in power and there is no darkness it cannot dispel. It is the undying flame that has set life aglow. The lasting emancipation of man depends upon his love for God and upon God's love for one and all.
Where there is love, there is Oneness and, in complete Oneness, the Infinite is realized completely at all times and in every sphere of life, be it science, art, religion, or beauty.
The spirit of true love and sacrifice is beyond all ledgers and needs no measures. A constant wish to love and be loving and a non-calculating will to sacrifice in every walk of life, high and low, big and small, between home and office, streets and cities, countries and continents are the best anti-selfish measures that man can take in order to be really self-ful and joyful.
Love also means suffering and pain for oneself and happiness for others. To the giver, it is suffering without malice or hatred. To the receiver, it is a blessing without obligation. Love alone knows how to give without necessarily bargaining for a return. There is nothing that love cannot achieve and there is nothing that love cannot sacrifice.
Love for God, love for fellow-beings, love for service and love of sacrifices; in short, love in any shape and form is the finest "give and take" in the world. Ultimately, it is love that will bring about the much-desired universal leveling of human beings all over the world, without necessarily disturbing the inherent diversities of details about mankind.
All the same, in order to burst out in a mighty big spirit to serve as a beacon for those who may yet be groping in the darkness of selfishness, love needs to be kindled and rekindled in the abysmal darkness of selfish thoughts, selfish words and selfish deeds.
The light of love is not free from its fire of sacrifice. Like heat and light, love and sacrifice go hand in hand. The true spirit of sacrifice that springs spontaneously does not and cannot reserve itself for particular objects and special occasions.
Love and coercion can never go together. Love has to spring spontaneously from within. It is in no way amenable to any form of inner or outer force and it cannot be forced upon anybody, yet it can be awakened in one through love itself.
Love cannot be born of mere determination; through exercise of will, one can at best be dutiful. One may, through struggle and effort, succeed in securing that his external action is in conformity with his conception of what is right; but such action is spiritually barren because it lacks the inward duty of spontaneous love.
Like every great virtue, love, the mainspring of all life, can also be misapplied. It may lead to the height of God-intoxication or to the depths of despair. No better example can be given of the two polarities of love and their effects than that of Mary Magdalene before and after meeting Jesus.
Between these two extremes are many kinds of love. On the one hand, love does exist in all the phases of human life; but here it is latent or is limited and poisoned by personal ambitions, racial pride, narrow loyalties and rivalries and by attachment to sex, nationality, sect, caste, or religion. On the other hand, pure and real love has also its stages, the highest being the gift of God to love Him. When one truly loves God, one longs for union with Him, and this supreme longing is based on the desire of giving up one's whole being to the beloved.
True love is very different from an evanescent outburst of indulgent emotionalism or the enervating stupor of a slumbering heart. It can never come to those whose heart is darkened by selfish cravings or weakened by constant reliance upon the lures and stimulations of the passing objects of sense.
Even when one truly loves humanity, one longs to give one's all for its happiness. When one truly loves one's country, there is the longing to sacrifice one's very life without seeking reward and without the least thought of having loved and served. When one truly loves one's friends, there is the longing to help them without making them feel under the least obligation. When truly loving one's enemies, one longs to make them friends. True love for one's parents or family makes one long to give them every comfort at the cost of one's own. Thought of self is always absent in the different longings connected with the various stages of pure, real love; a single thought of self would be an adulteration.
Divine Love is qualitatively different from human love. Human love is for the many in the one and Divine Love is for the One in the many. Human love leads to innumerable complications and tangles; but Divine Love leads to integration and freedom. Human love in its personal and impersonal aspects is limited; but Divine Love, with its fusion of the personal and the impersonal aspects, is Infinite in being and expression. Divine Love makes us be true to ourselves and to others and makes us live truly and honestly. Thus, it is the solution to all our difficulties and problems; it frees us from every kind of binding; purifies our hearts and glorifies our being.
To those whose hearts are pure and simple, true love comes as a gift through the activating grace of a Perfect Master, and this Divine Love will perform the supreme miracle of bringing God into the hearts of men. All the same, human love should not be despised, even when it is fraught with limitations. It is bound to break through all these limitations and initiate an aspirant in the eternal life in the Truth.
God does not listen to the language of the tongue which constitutes Japs (mental repetitions), Mantras (verbal repetitions), Zikra (either kind of repetition), and devotional songs. He does not listen to the language of the mind which constitutes meditation, concentration and thoughts about God. He listens only to the language of the heart, which constitutes love. The most practical way for the common man to express this language of the heart, whilst attending to daily-life duties, is to speak lovingly, think lovingly, and act lovingly towards all mankind, irrespective of caste, creed and position, taking God to be present in each and every one.
To realize God, we must love Him, losing ourselves in His Infinite Self. We can love God by surrendering to the Perfect Master who is God's personal Manifestation. We can also love God by loving our fellow-beings, by giving them happiness at the cost of our own happiness, by rendering them service at sacrifice of our interests and by dedicating our lives at the altar of selfless work. When we love God intensely through any of these channels, we finally know Him to be our own Self.
The beginning of real love is obedience, and the highest aspect of this love which surpasses that of love itself is the aspect which culminates into the perfect obedience or supreme resignation to the Will and Wish of the Beloved. In this love are embodied all Yogas known to saints and seekers.
