Meher Baba, the Avatar, explained that his influence would be felt for 100-200 years after his physical death, depending on his next advent. This influence is compared to the lingering fragrance of roses, drawing people to him and making his presence felt even after he is gone. For those who have experienced his love, seeking a Perfect Master becomes unnecessary, as the path to realization follows the lover of the Lord. Meher Baba’s physical presence is a cessation of the procession of creation, liberating those in the front line. Those who long for Him and live for Him will be brought to the forefront, gaining proximity to Him. Even after His physical departure, His presence can be felt through places of pilgrimage, where His scent lingers, guiding seekers back to Him.

Baba gave toffees to the mandali, likening the fleeting taste to the ephemeral nature of worldly pleasures. He explained that just as the toffee’s taste disappears, so too do worldly desires and experiences.

Eruch discusses Meher Baba’s statement that there are twelve Judas figures around him, representing the betrayal inherent in his followers. He emphasizes the responsibility of being a lover of Meher Baba and the importance of constant awareness of his greatness, despite our betrayals. Eruch also highlights the paradox of Meher Baba’s grace, which prevents us from sinking despite our repeated betrayals.

Eruch recounts Baba’s visit to his ailing father, who passed away shortly after Baba left. At the funeral, Baba explained to Eruch that the body is merely the “excreta of the soul,” providing experiences for the soul before being discarded. This profound insight brought Baba joy and a sense of relief, and He shared this perspective with others.

Eruch explains that Meher Baba chose him and the other mandali members to be around Him not because of their abilities or knowledge, but because they provided Him with relaxation and companionship. He likens Baba to an emperor who needs “buffoons” around Him, people who don’t pester Him with questions or demands. Eruch acknowledges that he doesn’t fully understand why Baba chose him, but he accepts it as Baba’s will.

Meher Baba said that the creation story in Genesis was symbolic, not literal, and that the concept of heaven and hell was a state of human experience after death rather than a physical place. He emphasized the importance of remorse and compassion, stating that God’s forgiveness is unconditional and that remorse is a gift from God. Baba also reflected on his own crucifixion, stating that it was a manifestation of his compassion and that his disciples’ association with him led to their remembrance.

Eruch explains that the need to seek the impressionless one, Baba, arises from the burden of impressions that bind us, both good and bad. He emphasizes the importance of cultivating impressions of virtue to become receptive to Baba’s grace, which is freely available but requires a genuine yearning to be received. Eruch further explains that hardships and calamities are part of Baba’s grace, creating the need for people to seek Him and remember His presence.

A poem by Michael De Costa, presented by Eruch, explores the struggle of the ego, personified as “I, my, me and mine.” The ego is depicted as a complex and insatiable entity, feeding on various desires, possessions, and emotions, creating a cycle of conflict and separation. The poem questions the possibility of breaking free from the ego’s grasp and finding liberation, ultimately seeking help from Meher Baba.

A discussion about the life and death of Jesus Christ ensues, with Eruch recounting a story told by Curtis Roosevelt. Curtis claimed to have seen ancient writings that suggested Jesus did not die on the cross, but rather appeared to a disciple after the crucifixion. The conversation also touches upon the Fatima prophecies and the possibility of Jesus’ return in 1894, the same year Meher Baba was born.

A male nurse named John recounts a story about a patient who, after a mysterious incident, believed himself to be a slave and repeatedly banged his head. John, who had read about Meher Baba, gave the patient Baba’s books, which led to his recovery. The patient, a renowned biologist, was so grateful that he asked to keep the books and thanked John for his help.

A disciple of Baba, tempted by the cheap sweets in the kingdom of Bhuj, chose to stay behind when the rest of the mandali left with Baba. Years later, during a drought, the king, advised by pundits, decided to sacrifice the fattest person in the kingdom to bring rain. The disciple, now the fattest, was chosen for the sacrifice. A king, believing that sacrificing a fatted calf will ensure his subjects’ well-being, prepares for a ritual. However, a disciple and a stranger both claim they wish to be sacrificed instead, believing it will lead them to heaven. The king, realizing the truth, decides to sacrifice himself instead.

In the early years, Meher Baba would sometimes become angry and physically forceful, lifting people by the scruff of their necks and throwing them. Despite this, his followers, including Nilu and Dr. Ghani, found his anger to be a blessing and would hide until his mood subsided. Eruch recounts a story where Baba, in a moment of anger, kicked Kaka Baria, his attendant, causing him to cry, but later diffused the situation with humor.

A king, seeking to balance his advisors’ envy of his favored slave Aiyaz, asked a goldsmith to appraise his signatory ring. While the goldsmith valued it at 15,000 dinars, Aiyaz declared it worthless unless on the king’s finger, illustrating the king’s unique perspective. Meher Baba used this story to illustrate that those close to him are invaluable, due to their proximity to him.

Eruch Jessawala