Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch recounts a time when Baba wanted him to accompany Him on a trip to the West in 1952. Despite feeling physically exhausted and believing it was impossible, Baba insisted, even threatening to send him away if he refused. Eruch, though he refused to accompany Baba on His trip to the West, eventually realized that Baba was giving him the strength and capacity to fulfill this task, demonstrating His compassion and the true nature of their relationship. Baba instructed Eruch to travel across Pakistan and India to spread His message of love and truth. Despite feeling unprepared and overwhelmed, Eruch found strength and guidance in Baba’s teachings, realizing that true capability comes from surrendering to Baba’s will. This experience taughtEruch the importance of being determined to be Baba’s, allowing Him to work through them.

Eruch Jessawalla

Eruch Jessawalla

In the early 1920s at Meherabad, there was a persistent water shortage. Baba, after being asked by the mandali, pointed out a spot for a new well. Despite their efforts, the mandali encountered hard rock and eventually gave up, resigned to the water shortage. Meher Baba worried about a man who came to Him for water and what would happen if didn’t get it, fearing the man would spread rumors and drive His followers away. When the man returned with water, Baba revealed that it was the man’s faith that brought the water, not His blessing. Baba then used the opportunity to highlight the difference between faith and conviction, praising His followers for their unwavering belief in Him despite not receiving the water.

Eruch explains that heaven and hell are not physical places but states of consciousness experienced within. He shares a story of a king who encounters a silent man who, when threatened, succinctly defines hell as the king’s anger and heaven as the man’s calm response. Eruch concludes by dismissing the idea of heaven and hell as external places, emphasizing that they are internal experiences shaped by impressions.

Eruch Jessawalla

A pilgrim recounts a story from the book “Night” about a boy hanged in a concentration camp, prompting a discussion about God’s presence during suffering. Eruch agrees with the idea that suffering leads one towards God, citing Baba’s teachings, and acknowledges his own lack of suffering in this life, attributing it to divine grace.

A school teacher, facing job loss due to a lie and a missed inspection, is advised to mention Meher Baba to the superintendent. The superintendent, a devotee of Meher Baba, is moved and helps the teacher rectify his mistake. Grateful for the intervention, the teacher attends Meher Baba’s darshan in 1954, solidifying his faith.

Remembrance of God is likened to a polish that removes rust from the heart, which is often only sought during times of suffering.

A discussion about the value of projects that require focus on Meher Baba, even if they seem undesirable at the time. The conversation then shifts to a story about the saint Rabia, who scolded a young man for complaining about a headache, pointing out that he had never thanked God for the absence of headaches before. This story highlights the importance of gratitude and perspective.

Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

Eruch JessawallaMeher Baba underwent physical suffering and hardships as part of His universal work, which involved drawing hearts to Him and helping those on the path of spiritual evolution. His work, though not fully understood, was believed to involve helping individuals on different planes of consciousness and providing a push to those ready for spiritual advancement. Baba’s “nazar” or gaze on individuals was a way of guiding and protecting them, even if it sometimes seemed like an obstacle to their desires.

A pilgrim inquires about the lack of Japanese and Chinese followers of Meher Baba. Eruch explains that while Baba has traveled extensively, His influence will spread over time, citing the example of a Japanese man in 1954 named Hitaka who became a follower. Eruch also mentions a Japanese man, Rin Jubishi, who claims to be a master and is interested in translating Baba’s words into Japanese.

Baba believed that healing should be attributed to a higher power, not the healer themselves. While He didn’t discourage healing, He emphasized that healers should not take credit for the healing.

Baba has given us an innate ability to know when we displease Him, akin to a conscience. This inner knowledge is often overshadowed by our desires and reasoning, but it will persist until we acknowledge it. True awareness comes when we lose interest in actions driven by self-interest, aligning ourselves with Baba’s will.