The following message of Meher Baba’s was read out during one darshan program in Nauranga. It was entitled “God As Truth.” (Nov. 1952)
Ultimately, everyone and everything is God, and that God, as Truth, can be realized through the Guru or the Master. Generally in this country of India, Vedanta is associated with this rendering of the Most High. Now, I am not concerned with Vedanta or Sufism or any other “ism,” but only with God as Truth, as He comes in our experience after the disappearance of the limited and limiting ego-mind.
God is an unshakable and eternal Truth. He reveals Himself and communicates Himself with those who love Him, seek Him and surrender themselves to Him, either in His Impersonal aspect which is beyond name, form and time, or in His Personal aspect. He is more easily accessible to the ordinary man through the God-Men who have always come and will always come to impart Light and Truth to struggling humanity, which is mostly groping in darkness.
Because of his complete Union with God, the God-Man eternally enjoys the “I Am God” state, which equally corresponds to the Vedantic “Aham Brahmasmi,” and the Sufi “Anal-Haq,” or Christ’s declaration, “I and my Father are One.” In the experience of the Sufis, Anal-Haq, or “I Am God” state, is the culmination of “Hama Ust,” (1) which means everything is God and nothing else exists. Since in this approach only God without a second is contemplated, there is no room for love for God or longing for God. The soul has the intellectual conviction that it is God. But in order to experience that state in actuality, it goes through intense concentration or meditation on the thought: “I am not the body, I am not the mind; I am neither this nor that; I am God!” The soul then experiences through meditation what it has assumed itself to be. But this mode of experiencing God is not only hard, but dry.
The path is more realistic and joyous where there is ample play of love and devotion for God, which postulates temporary and apparent separateness from God and longing to unite with Him. Such provisional and apparent separateness from God is affirmed by the soul in the two Sufi conceptions “Hama az Ust,” that is, everything is from God, and “Hama Duust” which means everything is for the Beloved God. In both these conceptions, the soul realizes that its separateness from God is only temporary and apparent, and it seeks to restore this lost unity with God by intense love which consumes all duality. The only difference between these two states is that whereas the soul in the state of “Hama Duust” rests content with the will of God as the Beloved; in the state of “Hama Ust,” the soul longs for nothing but union with God.
Since the soul which is in bondage can be redeemed only through divine love, even Perfect Masters who attain complete unity with God and experience Him as the only Reality often apparently step into the domain of duality and talk the language of love, worship and service of God in His unmanifest Being, as well as in all the numberless forms through whom He manifests Himself.
Love Divine as sung by Hindu saints such as Tukaram, as taught by Christian mystics such as Saint Francis of Assisi, as preached by Zoroastrian saints such as Azar Kaivan, and as made immortal by Sufi poets such as Hafiz, harbors no thought of the self at all. It consumes all wants and frailties which nourish the bondage and illusion of duality. Ultimately, it unites the soul with God, thus bringing to it Self-Knowledge, Abiding Happiness, Unassailable Peace, Unbounded Understanding and Unlimited Power.
Be inheritors of this Life Eternal which comes to those who seek.
(1) For further clarity refer to these Sufi terms in GOD SPEAKS, page 308.
Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 11, p. 3988 – 3989.