Question::
What is “Spiritual preparation”? What sort of work/effort constitutes “Spiritual Preparation”?
(or)
What sort of “circumstances” will a spiritual aspirant encounter, while preparing for the “Ultimate”? How should one face it?
(or)
Why “humility” is necessary for a “spiritual aspirant”? How does it help his onward journey?
(or)
Why trials and ordeals engulfs a spiritual aspirant, even though he is under the guidance of a Perfect Master?
(or)
Why are ‘faith’ and ‘surrender’ anticipated from a disciple? How do they help him? How is a Master bound by them?
Answer::
(Extracted from Meher Baba’s literature, which is a copyright of Avatar Meher Baba Perpetual Public Charitable Trust(©AMBPPCT), Ahmednagar, Maharashtra, Bharat/India)
For real spiritual preparation, the disciple has to be ready for all eventualities. He must learn to adjust himself to any type of circumstances– favorable or otherwise. Others
- may not pay any heed to him or
- may treat him contemptuously or
- even slander and kick him in the wrath of reckless folly that does not stop to understand.
But he remains unmoved by all this; and he resists the onslaughts of “worldly pride” by his unyielding “humility”. He is like a football ready to be kicked by all. The very kicks, he courageously accepts from others– raise him higher and higher, as in the case of the football.
For him, the real failure lies in betraying the truth, and not in accepting WORLDLY ‘defeat’ or ‘ill-treatment’ or ‘ill-fame’. Such dogged loyalty to the truth of his search leads him on to the “higher sphere” of the unlimited divine life of real fulfillment.
“Real humility” is immense strength and not weakness. It disarms the prowess of arrogance and ultimately conquers it. It MUST and ALWAYS will prevail as against the threatening forces of ignorant pride. The disciple prepares himself and others through “unassumed humility” and “untiring adaptability” without being disgruntled under the severest of ordeals.
The Master may test the “faith” and “surrenderance” of His disciple through ORDEALS and TRIALS, which only the “true lovers” can face. This may be brought out by means of the story of Sultan Muhamood.
All the courtiers of the Durbar pretended that their “obedience” to the Shah was unquestioning. They made much ado about their assumed loyalty. But the Shah knew better. He loved Ayaz, one of his slaves, who, though unassuming, had real unswerving faith in the Shah.
The test was dexterously planned by the Shah himself. The Shah called all those claiming to have faith in him to his Durbar. Placing the most precious diamond in his crown on the table, he asked his Vazir to break it into pieces.
The Vazir knew how the diamond had been won through many ceaseless wars in which he himself had a share. He argued that it would be unwise to break the pride of that entire kingdom, since the very prestige of the royal dynasty depended on the possession of that diamond.
Then the Shah asked other courtiers to break that diamond. But all of them refused to break it and argued that such a suicidal act would completely undo the tremendous sacrifices of millions of people killed in securing it for the kingdom.
The Shah then asked Ayaz to break it. Without any argument or hesitation Ayaz forthwith broke that most precious diamond which was being coveted by all the other kings of the world.
All the courtiers got annoyed at this act of sheer rashness. They began to ask Ayaz why, instead of giving wise counsel to the Sultan, he rushed into that deed of unfathomable folly. Ayaz then, with all the humility of the slave, replied:
“It is not for me to question WHY, when an order is given by the Shah himself. He must have very sound reasons for asking us to break this diamond. It would be sheer impudence on my part to ask him to explain the reasons. However, I frankly think that whatever has been done here today is for the real good and happiness of our kingdom.
The precious diamond, coveted by all the other neighboring kingdoms, was sure to invite invasions from outside, thus breaking the “peace” of the land forever. I would any day shatter to pieces a precious stone rather than break the peace of our beloved land”.
The Shah then explained why he loved Ayaz more than himself, saying::
I cannot escape being a slave of my own slave. He has complete faith in me; and his “submissiveness” is unrestrained by any other considerations.
What the Shah said about Ayaz is applicable to the Master and his disciple.
When the “faith” and the “surrenderance” of a disciple are UNRESTRAINED and COMPLETE, the Master has to do “His duty” towards him. He cannot escape it, even if the disciple is spiritually unprepared.
– Meher baba
Source::
Sparks of the Truth, Pg:: 37-38
© AMBPPCT, Ahmednagar, Maharashtra, India/Bharat
