Such arguments are groundless. I've heard all of them. Here I'll reiterate the numerous times Baba clarified this point.
After reaching India, [Jesus] traveled farther east to Rangoon, in Burma, where he remained for some time. He then went north to Kashmir, where he settled.
When his work was finished on earth, he dropped his body and entered Nirvikalp Samadhi permanently.
That Nirvakalpa Samadhi state or Vidnyan is state 2B of the Ten States of God.(Lord Meher, Vol. 3, p. 752)
 |
| Chart in God Speaks, between pp. 280 and 281, 1997 Edition (Click to Enlarge) |
__________________________________
The following is from God Speaks, 1997 edition, pp 161–167.
State II
God in the Beyond State
We have already stated that the Beyond-Beyond state of God can never be adequately described. God-realized beings, when they try to describe the Beyond Beyond state, succeed only in describing the Beyond state of God, which is the Allah of Sufis, the Ahuramazda of Zoroastrians, the Paramatma of Vedantists, God the Father of Christians, and the Over-Soul of some philosophers. God in the Beyond state is absolute, unlimited and infinite—the One without a second.
Meher Baba, while explaining this second state of God, stressed that fundamentally State II is in no way different from State I of God; the sub-states A, B and C of State II of God are what create the difference.
How, when and where the difference came into being is described as follows from the explanations of Meher Baba:
At the instant when the latent original infinite whim of the infinite God to know Himself (“Who am I?”) is about to surge in the unbounded uniformity of the unbounded, absolute, infinite Divine Vacuum of the most-original Beyond-Beyond state of God, the very prospect of this infinite urge-to-know, prompting the eternally tranquil poise of God in the unbounded, absolute, infinite Divine Vacuum, becomes inconceivable.
But the fact of the insurge of the infinite whim and its very inconceivability, spontaneously brings into being another aspect of God's state other than the most original Beyond-Beyond state of unbounded, absolute, infinite Divine Vacuum, where there is neither prospect of aspect nor attribute; neither the infinite or finite consciousness nor the infinite or finite unconsciousness; and where, except for the infinity of God which is eternally manifest, every other thing is latent including the infinite whim and the consequent infinite urge-to-know.
Thus it is that the very inconceivability of the prospect of the infinite whim surging in the Beyond-Beyond state automatically unfolds the prospectiveness, which is also latent in the infinite state; and this manifestation (of prospectiveness) bestows upon the most-original Beyond-Beyond state of God the prospect of an infinite aspect different from that of the most-original and eternal state.
The second state of God accordingly comes into being only as another infinite aspect of the most-original first state. This second state of the ten principal states of God is called the Original Beyond State of God.
It is to be heeded well that this original second state of God, denoted in the chart as “II” and termed “God in Beyond State,” is in no way to be taken as a state of God altogether other than the most-original first state of God, denoted in the chart as “I” and termed “God in Beyond-Beyond State.”
The only difference between State I and State II of God is that State I is of unbounded, absolute, infinite Divine Vacuum, where even the remotest prospect of the insurge of the infinite whim is inconceivable. Therefore, only at the instant when the original infinite whim insurges in the infinitude of the God-Is state could infinite God conceive the infinite original urge-to-know, as “Who am I?”—that is, only when the aspectless State I of God in Beyond-Beyond gets the aspect of State II of God in Beyond. Paratpar Parabrahma thus gets the infinite aspect of Paramatma.
It is also to be noted very carefully that the Beyond state marked in the chart as “II” is fundamentally the same as the Beyond-Beyond state of God marked in the chart as “I.” But in the chart these two states, State I and State II, are depicted separately, because even though State II of God in Beyond state is the same original state of God, yet it is not the most-original state of God which is the Beyond-Beyond state. This necessarily follows because God could conceive the infinite insurge of the infinite original whim and could get the infinite original impulse of the infinite original urge-to-know, as “Who am I?” only in State II, when God eternally in State I assumes the infinite original aspect of State II within H is own eternal State I which is the most-original Beyond-Beyond state.
To be more explicit, in both these states of God (States I and II), except for the eternally manifest infinity of the eternal infinitude of God (as the unbounded, absolute, infinite Divine Vacuum), all attributes, all aspects, all states, infinite and most-finite consciousness and unconsciousness of God, including God’s own infinite trio-nature of power, knowledge and bliss and all other things, are all latent in the unbounded, absolute, infinite Divine Vacuum.
All this that is latent in the Infinitude could only have the scope of manifestation in State II of God, which may be said to differ from State I only in this respect, of having this infinite scope of manifestation of all that is infinitely, and most finitely, latent as the Nothing in the infinitude of God as the Everything.
Consequently, the infinite original whim of God, when it once surged, had the feasibility of surging only in State II of God; and when it surged, it did so uniformly in the infinitude of God. But when the whim surged, the insurge of this whim could never be experienced by God in His infinitely most independent Beyond-Beyond State I; it was experienced by God, eternally in the most-original Beyond-Beyond state, only through the infinite aspect of His State II as “God in the Beyond State.”
Hence, the infinite insurge of the infinite original whim and its consequent infinite repercussions are in reality effected in the State II of God in the Beyond state.
At the instant when the infinite original whim surged and God had the infinite original urge-to-know—as “Who am I?”—the infinite uniformity of the infinite insurge of the whim spontaneously made manifest both the latent infinite consciousness and the latent infinite unconsciousness of God simultaneously in the original Beyond state of God, Who is nevertheless eternally in the most-original Beyond-Beyond state.
This spontaneous manifestation of the latent infinite consciousness and infinite unconsciousness simultaneously, is beyond the grasp of human intellect to understand and digest. It is indeed a paradox of the realm of Reality, and it defeats all human understanding. How could God gain spontaneously His own infinite consciousness and His infinite unconsciousness simultaneously? Meher Baba, while explaining this, declared that this is a fact, and it is of the realm of Reality, but it can never be understood or grasped by the mind; it is only to be realized on realizing the Reality. At the same time, in order that we may get at least some concept of this fact effected in Reality, and that we may not take it as a mere paradoxical mystery, Meher Baba made us understand this apparent paradox through the example of a child in a mother’s womb.
When the mother conceives, the child is under development in the mother’s womb; and as soon as the development reaches a stage when, along with other developments, the eyes of the child are fully moulded, the child gains the faculties of “seeing” and “not-seeing” simultaneously. Irrespective of whether the child, after birth sees or does not see, the very fact that the eyes have been moulded in the womb of his mother gives to the child the dual aspect of his own eyes. In the eyes, as soon as they are developed, the faculties of seeing and not-seeing are simultaneously contained. When the child opens his eyes he will see and when he closes his eyes he will not-see; but the fact still holds good that no sooner were the eyes developed than there was contained in them the dual faculty of seeing and not-seeing simultaneously.
Similarly, with the insurge of the original infinite whim in God, both the infinite consciousness and unconsciousness, latent in God, were manifested simultaneously, which to the limited mind appears paradoxical.
Thus God in His most-original State I of the Beyond-Beyond gained spontaneously, through His original State II of the Beyond, His own infinitely unconscious state and His own infinitely conscious state simultaneously, depicted in the chart as states A and B, respectively.
Consequently, on the one hand, with the spontaneous manifestation of infinite unconsciousness, God in His in finite, unconscious Beyond state, shown as “A” in the chart, eternally remains not only infinitely unconscious of His own eternal, infinite existence, as in the most-original Beyond-Beyond state of Infinitude-Absolute, but He also eternally remains infinitely unconscious of His own be- gotten infinite original Beyond state, shown in the chart as “II.”
On the other hand, simultaneously with the spontaneous manifestation of in finite consciousness, God in His infinite, conscious Beyond state, marked in the chart as “B,” eternally becomes not only infinitely conscious of His own eternal infinite existence, as in the most-original Beyond-Beyond state of Infinitude-Absolute, but He also becomes, most obviously, infinitely conscious of His own begotten infinite original Beyond state, shown in the chart as “II.”
In other words, only in the Beyond state of God, marked in the chart as State II, God spontaneously, with the insurge of the infinite original whim, simultaneously begets His eternal, infinite unconscious state, marked as sub-state A, and His eternal, infinite conscious state, marked as sub-state B.
Sub-state A is of God in Beyond state, marked as State II. This sub-state A is of divine infinite unconsciousness of God’s own infinite power, infinite knowledge and infinite bliss. God in this sub- state A neither consciously experiences His own trio-nature of infinite power, knowledge and bliss, nor uses them.
Sub-state B is also of God in Beyond state, marked as State II. This sub-state B is attributeless and formless, but is of highest divine consciousness of God’s own infinite trio-nature of infinite power, knowledge and bliss. God in this sub-state B consciously experiences His own infinite power, in finite knowledge and infinie bliss but He does not use them. He is conscious of His Reality but is unconscious of Illusion.
In Vedantic terminology, it is thus that the State I of Paratpar Parabrahma begets the State II of Paramatma; and in this State II, God as Paramatma is eternally unconscious and simultaneously eternally conscious of His own most-original state of Paratpar Parabrahma. This infinite dual aspect of the Paramatma state is pointed out in the chart as state A and state B respectively.
It naturally follows, therefore, that the eternal unconscious state of Paramatma, marked “A,” in the eternal original Beyond state, marked “II,” eternally aspires to attain the eternal conscious state of Paramatma, marked “B,” which is the second of the dual infinite aspects of the original Beyond God state (Paramatma) marked “II.”
Consequently, the divine goal is that the unconscious state of God in “A” should attain the conscious Reality of the conscious state of God in “B.”
In short, when state A consciously realizes state B, the divine goal is attained.
For state A to realize consciously state B, there is no other alternative but that state A must gradually experience transmutation into state B and eventually become state B in all respects consciously.
This gradual transmutation of the unconscious, infinite state of God into the conscious, infinite state is depicted through States III, IV, V, VI and VII as different states of God in the chart of the Ten States of God. In State VIII, state A of God becomes fully conscious of state B.
In this State VIII, the unconscious infinite state A of God not only gains the highest divine consciousness of state B, but God becomes divinely absorbed in the Reality of His own infinite conscious state and so realizes His eternal identity with the infinite conscious state B of God.
If God, divinely absorbed, as in State VIII, recovers and maintains normal consciousness of the mental, subtle and gross spheres through His mental, subtle, and gross aspects as an embodiment of a perfect human being, then State IX, at the Divine Junction between States VIII and X, is attained. After this ninth state, the tenth state of God is depicted in the chart and connected with the God state C.
This tenth state of God is the state of God qualitied and manifest in the human form of a Perfect Master. In State X God consciously experiences His own trio-nature of infinite power, infinite knowledge and infinite bliss, and also uses them through the Divine Office of God, State X, marked in the chart as “C.”
It is also to be well noted that God in the infinite, unconscious state A is neither nirguna (attributeless)-nirakar (formless), nor saguna (with attributes)-sakar (with form). But state B is of nirguna-nirakar (attributeless and formless), and state C (which is also of the original Beyond God state) is of saguna-sakar (with attributes and form). It is that highest state of Man-God where God is infinitely conscious of both Reality and Illusion.
______________________________
Now read this from p. 184 of God Speaks, 1997 edition.
This State VIII of God is of the highest divine consciousness, which is the ahadiyat (halat-e-Muhammadi) or the vidnyan. All God-realized beings—the Majzoob-e-Kamil (Brahmi Bhoot), Majzoob-Salik (Paramhansa), Azad-e-Mutlaq ( Jivanmukta), Qutub (Sadguru), and Rasool (Avatar) — retire to this state B of God in the Beyond after disembodiment.
See also :
No comments:
Post a Comment