JudithShotwell
P.O.B.212
ElRito,NM875$0
(505)581-4715
WORDCOUNT: 8169
BESILENT AND SING
PerspectivesonMusic-thanatology
fromtheLifeandWork
ofMeherBaba
by
JudithShotwell
“Boundlessintimeandspacehelovesus
Shallwethensetlimits toourlove? /I
–BernardofClairvaux
Thesewordsopenedamemorialcelebrationforawell-loved friend,
musician, andMeherBabadevoteewhopassedawayinMyrtleBeach,South
Carolina shortlybeforeIarrivedintheareatobeginathree-week periodofrest,
renewalandresearchattheMeherSpiritual Center. IheardBernard’swordswitha
freshandkeenappreciationofthedoorwaytheyprovidedbetweentwoapparently
quitedifferentworlds–that ofwesternmedieval monasticismandthatofthe
contemporary spiritualleaderMeherBaba.Witnessingandsharinginthefarewell
celebration fromthevantage ofthisdoorway, Iwasstruckbythedeepparallels
betweenthiscommunity’s natural andspontaneousresponse todeathandthehighly
ritualizeddeathpracticesofmedieval monasticism.
Copyright©1994JudithShotwell
———————————————————–
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Arecordofthemonastic practicessurroundingdyingarefoundin
customaries(atypeofmonastic manuscript). Thecustomaries ofBemardand
UlrichofClunyhavesurvivedtheroutsofhistoryandhavebeenrecently
translated, withcommentary byhistorianFrederickPaxton. Monastic medicine
encompassedboth”careofthebody”and”cureofthesoul”andtheCluniac
customariesrevealthetenderness andbeauty attheheartoftheirmedical practices
bydetailingthewaysinwhichthedyingweretendedmusically, throughtheuseof
specificchantsoccurringinaritualizedsetting.These customariesandPaxton’s
understandingoftheirimportance inanthropological aswellashistorical terms
provideafertilecontextforanewinitiative inpalliativemedicinecalledmusic-
thanatology: Thisworkisthefruitofthevision andefforts ofTherese Schroeder-
Sheker, *amedievalscholarandinternationally renownedmusician. Thesalefocus
ofmusic-thanatology istolovingly tendthephysical andspiritual needsofthe
dying andthose inpainwithprescriptive music(harpandvoice). Musicis
prescriptivewhenitisdeliveredwithspecificandnuancedattentiontoitselements
(suchasmelody, rhythm, harmony, range, scaleormode,useofintervals,
sequencing) andtheirdynamiceffectupontheconditionofthepatient. Music-
thanatologists typically workinateamoftwowho,uponreferral fromhealthcare
.providers, spiritualcaregivers, orfamily members, administer musicatthebedside
ofthedying. Inadditiontotheoftenobserved reliefofphysiological symptomsof
pain,themusicoffers anatmosphere ofbeauty, intimacy andreverencethat
frequentlyallows thepatient andtheirlovedonestofindprofoundinnerresolution
andpeaceconcerningthemany difficult issues surrounding death.Ms.Schroeder-
Shekerdescribesthisworkasacontemplativepracticewithclinical applications.
Likemonastic medicine, itseeks toservethedyingandthose inpainuniversally
regardless offaith. Avitalfirststepintheprocess ofdeveloping understanding of
diversespiritualpathsistodeepenawarenessofthesymbols, values, andmeanings
thatshapeone’sownway.Conversely, theparticulars ofone’sownpathmayadd
totherichness anddiversity ofimageswithwhichoursociety encountersdeathand
*Ms.Schroeder-Sheker isthefounder anddirectoroftheChaliceofRepose Project, apalliative
careservice basedatSt.Patrick Hospital, Missoula, MT.TheChalice ofRepose provides
education, clinical training andcertification inmusic-thanatology. Apioneering classof18
students graduated fromthefirsttwo-year program inApril, 1994.
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thuscontributetoexpandingandtransformingcurrentculturalandmedicalmodels
ofdeath.
Thelife,workandteachingsofMeherBabahavebeenattheheartofmy
lifefor26years;IaccepthimasanothermanifestationofChrist-consciousness, the
DivineBelovedinhumanform.IhadplannedtospendmuchofmytimeinMyrtle
.BeachexploringtheparticularsofMeherBaba’slife,writings,anddiscoursesthat
wouldassistmeinlovinglyattendingthephysical andspiritualneedsofthedying.
Arrivingintimeforthememorial celebrationandthenbeingpresentafewdayslater
asthecommunitycopedwithasuicide-death provided agraciouschallengeto
clarify,strengthenandexpandthedimensionsofmyownspiritualpath,toseethe
spirituallifeofthecommunitymorefullyrevealed, andtoreflectuponthepractice
andapplicationsofcontemplativemusic.
Thisexplorationbeginswithsomebriefbiographicalinformationabout
MeherBaba,thenexamineshisviewofthefundamentaltruthsoflifeanddeath,
andfinallyfocusesonspecificpersonal interactionsbetweenMeherBiba, the
dying,andtheirlovedones.AlongthewayIseektoraisequestions, highlight
differences, distinguishperspectivesanddrawparallelsbetweentheapproachto
deathofferedinmusic-thanatology andapproachessuggestedbyMeherBaba’s
exampleandteachings.
MeherBabawasbornasMerwanSheriarIranionFebruary25,1894,in
Poona, India.HisparentswerePersians, Zoroastrian byfaith.Merwanhada
happychildhoodandattendedSt.VincentHighSchoolandDeccanCollege.In
1913,ameetingwithHazratBabajan(anancientMuslimwomanlivinginPoona
andregardedasoneofthefivePerfectMasters oftheage)began aprocess of
spiritualunveilingforMerwan.Thisprocesswascontinuedbyhiscontactwiththe
otherPerfectMastersandculminatedwhentheHinduPerfectMasterUpasni
MaharajgaveMerwanGnosis(Divine Knowledge). Agroupofclosedisciples
graduallygatheredaroundMerwanin1921andgavehimthenameMeherBaba,
meaning”Compassionate Father.”
OnJuly10,1925MeherBababeganaperiodofsilencethatcontinuedto
hisdeathonJanuary31,1969.Hecommunicatedinitiallybymeansofwritingand
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analphabetboardbutdiscontinuedbothinfavorofuniqueandexpressivehand
gestures. MeherBabagaveseveralreasonsforhissilence:
Firstly,Ifeelthatthroughyouall,Iamtalkingeternally.
Secondly,torelievetheboredomoftalkingincessantly
throughyourforms,Ikeepsilenceinmype-rsonalphysical
form.Andthirdly,becausealltalkisidletalk.Lectures,
messages,statements,discoursesofanykind,spiritualor
otherwise,impartedthroughutterancesorwritingsarejustidle
talkwhennotacteduponorlivedupto.(Cohen,1977,82)
Moresignificantlyandunfathomably,hissilencewaspartofhisworkfor
thetransformationofhumanconsciousness:
WhenIfirstbeganmySilence,IknewthatwhenIbroke
silence,theworldwouldknowme,andsoIbegan.My
presentavataricformisthelastincarnationofthiscycleof
time,hencemymanifestationwillbethegreatest.WhenI
breakmySilence,theimpactofmylovewillbeuniversaland
alllifeincreationwillknow,feel,andreceiveofit.Itwill
helpeveryindividualtobreakhimselffreefromhisbondagein
hisownway….WhenIbreakmySilencemyPresence’ will
floodtheworld,andevenaninanimatethinglikeastonewill
feelmylove.(Cohen,1977,82-83)
Onedevoteewrites,”Godhasneverspokeninmypresence,butIamsure
thatIhaveseenhimactinhumanform.”(MeherBaba,1973,xi)Andindeed,inthe
midstofsilenceMeherBabacarriedonalifeofintenseactivity.Heminutelyand
personallyplannedcountlesscomplexundertakings:schools,ashrams,public
gatherings,filmprojects,books,internationaltravel,andconstantcommunication
withgeographicallydistantfollowers.DuringmanyyearshetraveledacrossIndia
washinglepers,washingthefeetofthepoor,distributinggrainandclothtothe
destitute,andpersonallycontactingandservinghundredsofmasts(theIndianterm
foradvancedpilgrimswhohavebecomespirituallyintoxicatedontheirpathto
God).Hegavemanymassdarshan(literally,”seeing”or”audience”)programsin
whichthousandswouldcometobeinhisphysical presenceandreceivehis
blessing.Hespentmuchtimeinseclusionand/orfastingatvariousperiods
throughouthislife.MeherBabatraveledsixtimestotheWestinthe1930’sand
the1950’s;manyofhisearlyWesterndiscipleswerecontactedduringthesetrips.
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Hesustained majorinjuries intwocaraccidents, oneinPrague, Oklahoma in1952,
andoneinIndiain1956..
MeherBabasaidhedidnotseektostartanewreligion, cultorcreedbutto
helpbringtogetherthereligionsofbothEastandWestlikebeadsontheonestring
ofloveforGod. Hestatedthathe·wasthesameAncientOne,Godinhumanform,
thesameasBuddha,Rama, Krishna,Jesus,andMohammed,comeagainto
awaken humankindfromignorance. Whilemany ofhisfollowers regardhimasthe
Avataroftheage,MeherBabasaidthatheistoeachoneastheytakehimtobe.He
didnotaskpeopletoleave theirreligious tradition:
Idonotinterfere withanyreligion andpermit alltofollow
unhindered theirowncreeds. Whencompared withlovefor
God, external ceremonials havenovalue. …Fromthe
beginningless beginning tothepresent day,IAmWhat IAm,
irrespective ofpraise oruniversal opposition, andwillremain
sototheendless end.(Cohen, 1977,18)
These arethebarebones, thefactsofMeherBaba’slife.What vitalizes
themisapurityofloveandservice, anunfailingnaturalness,anirrepressible
humorandanineffablecompassion thatradiatedfromhisbeingandcommunicated
itselfirresistibly throughtheactionsofhislifetimeandinthelivesofthosewho
knew andworkedclosely withhim.Meher Baba stated, “Ihavecomenottoteach,
buttoawaken.” AsIhavebeguntoknowMeherBabamoreclosely throughhis
writings anddiscourses, films taken ofhim,accounts fromthose whospenttimeat
hisside,sojourns athishomesinbothEastandWest,andagrowingsenseof
active presence inmyeveryday life,aseedofloveforGodhasindeedbeen
awakenedwithinme.Love, infact,characterizestherelationshipbetweenMeher
Baba andeachofhisfollowers; theindividual engages inanintimateandutterly
uniqueexchangewiththeBeloved.
Althoughteachingwasnothispurpose, teaching naturally occurred as
MeherBabasoughttoilluminate thespiritualrealitythatunderlaythedailyeventsof
hisfollowers’ lives.Inachaptercalled”Death andImmortality,” inListen
Humanity,MeherBabaspeaks ofthemysteryofdeath’spowertoforcepeopleto
thinkwithintensity about thenatureoflife.Withreflection comestheinsightthat.
deathis”thehandmaidenoflife.”MeherBabastates that,”Death isonlyan
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incidentinlife.”Thus, thequestionofdeathbringsoneimmediately backtothe
challengeofunderstandinglife.
MeherBabamakesafundamental’distinctionbetweenExistenceandlife:
Shroudedbeyondrecognitionbythecloakoflifewithitsmultifarious
foldsandcolours,isExistenceunchangeable.Itisthegarboflife
withitsveilsofmind”energyandgrossformsthat’shadows’and
superimposesonExistence,presentingtheeternal,indivisibleand.
unchangeableExistenceas’transient,variedandever-changing….
Birthanddeathdonotmakethebeginningorendoflife.Whereas
thenumerousstagesandstatesoflifewhichconstitutetheso-called
birthsanddeathsaregovernedbythelawsofevolutionand
reincarnation,lifecomesintobeingonlyonce, withtheadventofthe
firstdimraysoflimitedconsciousness, andsuccumbstodeathonlyon
attainingtheunlimited consciousnessofinfiniteExistence.(Meher
Baba,1973,289)
Heexplainedthatthesoulexistseternallyaboveandbeyondincarnatelifeinbirth
anddiscarnatelifeafterdeath; itisthesoul’simpulsetoknowitselfconsciouslyas
infiniteExistencethatresultsinanevolutionofconsciousness. Thesoul
experiencesitselfinaseriesofgraduallyhigherforms,evolvingthroughroundsof
birthsanddeathsuntilthesoulattainsthehumanform, Atthispointconsciousness
andtheindividual ego-mind arecompletely evolved. Buttheyarealsonow
burdenedbyavastmassofsanskaras(impressionsofthehabitsandunconscious
motivationsforgedbyexperience) accumulatedfrompreviouslifetimes.These
sanskarasobscurethesoul’sabilityto know,orrealize,itselfandlimitits
identificationtothatoftheego-mind.Thus,inattainingthehumanstate,thesoul
mustbeginaprocessofinvolution(awakeningofinnerconsciousness)bywhich
thesanskarasarewipedoutorcanceled.Sanskaras, whichareaccumulatedduring
incarnatelife,canbewipedoutonlyduringincarnatelife.Theroundsofbirthand
death undergonebythesoulonceithasattainedthehumanstatearewhatitmust
necessarilyexperienceinordereventually tofreeitselffromitslimitedidentification
withtheego-mind andknowitselfaseternalExistence.
Thisviewofthehumanjourney asanongoingmovement towardliberation
revealsacrucialpremisesharedbythefieldofmusic-thanatology: thatdeathisa
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spiritual aswellasaphysical event. Ms.Schroeder-Sheker writesthatthefirst
assumption fundamental tothemusic-thanatologist
concernsrecognizingdyingasaspiritualprocess andasan
opportunity forgrowth.Thisacceptsthepossibility thattherecanbe
interiordeath-bed healingwithoutcuring,forthepatient,forfamily
members,orforhealth-careproviders. Here, healingoccursinthe
realm ofthesoulorinnerlife,notnecessarily inthephysicalbody.
(Schroeder-Sheker, 1993,41)
Whether thesoul’sperfectionoccurs overlifetimes asalsounderstoodinBuddhist
andHindutraditions, oroverthecourseofasinglelifetimeastheMuslim,
Christian andZoroastrianfaithsprofess, soulconsciousnessisengagedina
processofperfection, ahealingtowards wholeness, whichthemusic-thanatologist
hastheopportuni tytohonorandsupport.
MeherBabasynthesizes thevariousunderstandings ofdifferingtraditions
withhisperspectiveontherealnatureofdeath:
Youarefirstachild.Thenyougrowoldanddropthebody,butyou
neverdieandnever wereborn.IntheEast,Vedantists believe in
reincarnation,andinanumber ofbirths anddeathsuntiloneattains
Godhood.TheMuslim’s believe inonebirthonlyandonedeath only.:
TheChristiansandtheZoroastriansholdthesamebelief. Allare
right.ButJesus,Buddha, Mohammed, Zoroaster, allmeantwhatI
meanbyrealbirthandrealdeath. Isayyouarebornonceanddie
once. (MeherBaba,’l973,253)
Hedescribes theordinary deathweexperience asdropping thebody,similarto
dropping asidegarments:
Deathislikethrowingawayclotheswhichhavebecomeuseless
throughwearandtear.Justasatraveler maystopatdifferentplaces
,andateachhaltmaychangeclothesaccordingtohisneeds, sothe
individualgoes,onchanging hisbodiesaccordingtotheneedsofhis
sanskaras.(Meher Baba,1971,105) ,
Hestatesthatincastingofftheexternalcoatofthebody,theindividualized soulas
mindisintact: themindandallitssanskaras remain.Thephysical, orgross,body
isonlyoneexpression ofthelifeofthesoul. Hedescribesafinerpartofnature
hidden totheordinarysenseswhichhetermsthesubtleandmental worlds.The
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soulhasexpressioninsubtleChidmentalbodiesaswell. Duringincarnatelifethese
threeworlds”interpenetrateeachotherandexisttogether.”(MeherBaba,1987,304)
Thisunderstandingisfoundinthemultiplemedicalmodelsthatilluminate
andinformtheprescriptive deliveryofmusic. Whetheradministeringmusic
allopathicallyorhomeopathically,themusic-thanatologistworksfroman
understandingthatmindandbodyareinterrelatedinanintimateandintegralway.
Thebodyrespondsphysiologically tosuchmusicalelements astonalsubstance,
pitch,rhythm,andharmony,whilesimultaneouslyrespondingtothesesame
elementsonpsychological,emotionalandspirituallevels.Thephysical changes
(suchasdecreasedpain,easedbreathing,slowedheartrate)mayaffectthepatient’s
senseofinnerwell-being.Likewise, asmusicactstoclarify, calm,integrate,and
repairinnerwholeness, andtoloosen andliberatefeelingandthoughtprocesses,
theresultinginnerwell-beingcanimpactuponthepatient’s physiologicalcondition.
Transformativeexchangesarebeingeffectedonseveralinterpenetratinglevels,
someofwhichmayeludetheordinarysenses.
Inordertoaddressthepsychicafter-effects ofdifferentkindsofdeath,
Meher Babaclassifies deathintothreebroadcategories:(1)normal, generally
involving somewarningandperiodofpreparationfortheindividual; (2)abnormal,
resultingfromaccidents,murder,war,andsuicide;and(3)supernormal,whenthe
bodyisleftvoluntarilyasbyadvancedyogis.Hegivesspecialattentiontodifferent
casesofsuicide, dividingthemintofourmaintypesbasedonthemotivation
underlyingthesuicide.Themotivationforthesuicidehasdirectconsequencesfor
theindividual ego-mindduringthesubsequentsubjective phase.Whilesome
suicidesmayresultinintensesufferingduringthediscarnatelife,MeherBaba
stressesthatnotypeofdeathdamnsanindividual forever, asdeathremains”never
morethananincident inhislongspiritual journey.” (MeherBaba,1971,101)
MeherBabastatesthatatdeaththesubtleandmentalbodiesdroptheouter
sheathofthephysical bodybutcontinuetheirlinkwiththeindividualizedsoul.
Undernormalcircumstances, theindividual ego-mindretainsaconnectionwiththe
discardedphysicalbodyforthreetofourdaysafterdeath. Whenthistieissevered,
theindividual losesconsciousawareness ofthegrossworld. Thesoulthenenters
intoasubjectivestateduring whichitisabsorbedinanintensifiedreview ofallthe
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impressionsandexperiencesgainedduringthepreviouslifetime.Withoutthegross
bodytodiffusesomeofthedirectimpactofexperience,thesoulexperiencesgreatly
heightenedpainand/orpleasure,sufferingorjoy,dependinguponthenatureofits
sanskaras.MeherBabarelatesthesesubjectivestatestowhatmanyfaithsterm
heavenandhell;hedescribesthemnotasplaces,however,butasstatesofmind.
Thesestatesofmindlastonlyuntiltheyhaveservedtheirpurposeinhelpingthe
soultosurvey,assess,andconsolidatethesignificanceofitspreviousexperiences
beforestartinganotherincarnation.Theheavenandhellstatesallowthesoulto
digestitsearthlyexperiencesandcarrythetruthsitabsorbsduringthisreflective
phaseintoitsnextincarnationintheformofintuitiveorinbornwisdom.(Meher
Baba,1987,312)
Therelevancyofthisviewofthesoul’sjourneyformusic-thanatology
emergesmoredistinctlywhenoneconsidersitalongsidetheanthropological
underpinningsofthefield.FrederickPaxtongainedmuchinsightintothe
underlyingstructureofmonasticritualfromanthropologistArnoldvanGennep’s
thesisthatallritesofpassage(“theceremonialpatternswhichaccompanyapassage
fromonesituationtoanotherorfromonecosmicorsocialworldtoanother”
(Paxton,Liturgy,1993,8))aremarkedbythreestages:separation,liminality(Umin
isLatinforthreshold),andreincorporation.AnthropologistVictorTurner
describesthefirstphase,separation,ascomprisingsymbolicbehaviorsignifying
thedetachmentoftheindividualorthegroupfromanearlierestablishedcondition.
Duringtheliminalphasetheritualsubject,the”passenger,”liminalpersona(or
dyingpatient)–is onornearthethresholdinastatethatisambiguous,atnofixed
pointofsocialstructureorculturalcondition.Passageisconsummatedinthethird
phase,reincorporation,whenthepassengerreentersthesocialstructureina
relativelystablestate.(Turner,1969,94-95)
ThereseSchroeder-Shekerstatesthattheritesofliminalityarethemost
criticalforthemusic-thanatologist.ShecitesVictorTurner’sviewoflirninalityas
“asacredconditioninandoutoftime,wherebondsbetweenpeopleignore,
reverse,cutacross,oroccuroutsidestructuralrelationships.”(Schroeder-
Sheker,1993,43) Therealmoftheliminalphasehasfewornoneoftheattributes
ofthepastorcomingstate:liminalpersonaeare”neitherhereorthere;theyare
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betweenthepositionsassignedbylaw,custom,convention,andceremonial.”
(Tumer,1969,94-95) Schroeder-ShekerwritesthattheCluniaccustomarydeals
largelywiththeliminalphaseofpassage,which”maybeaccompaniedbyanything
fromminorpaintoprolongedagony,physicalorspiritual.Itisduringthispartof
thepassagethatthemusicismosteffective.”Sheseesbothpatientandcaregiver
becomingliminalag~ntsintheprocessoftransformationandtransitus(passage),
duringwhichthedissolutionandcompletionoftherelationshipbetweenbodyand
.souloccurs.(Schroeder-Sheker, 1993,43)
ThejourneydescribedbyMeherBabaalsohasthreephases:
1) soul’s separationfromthegrossbody(separation)
2) continuedconnectionofego-mindwithdiscardedbody,followedby
entryintosubjectivereviewandintegrationofthepreviouslifetime
(liminal)
3) reincarnation(literally,reincorporation)
Theanthropologicalviewofpassageemergesfromthestudyofthechanges
experiencedbyanindividualinrelationshiptosocialstructure.Theperspective
offeredbyMeherBabadelineatesaparallelpassageexperiencedbythesoulin
relationship. tobody. Inthisperspective,theliminal stageextendswellbeyond
transitusandburial. Currentlyamusic-thanatologist oftendoescontinuetooffer
musictothepatientandfamilyevenafterthemomentoftransitus.Some
intriguingquestionssuggestthemselves:whatrolemightmusic-thanatologyplay
forthesouldiscarnatelylinkedtothebody3-4daysafterdeath?Whatpractical
considerations(timeandresources)limitthelovingsupportofsoulprocess?Is
music-thanatologyappropriatelyconcernedwiththeperiodafterdeath?Though
largelyspeculativeatthispoint,thesequestionsmay-challenge usonamore
practicalandexperientiallevelashumanconsciousnessevolves.
MeherBabatermsphysicaldeath”aninsignificantthing,aboutas
significantasthesnappingofapieceofstring.”(MeherBaba,1973,222) Hedoes
not,however,belittletheimpactthiseventhasontheindividual. Notonlydoesit
propeltheindividualintoanewtypeofexistence,butdeath’s”completeannihilation
oftheindividual’sentireearthlyexistence”is”acrisiswithoutparallelinhislife.
Death,hesays,”givesasevereshakingtothetreeofsanskaras”thereby
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facilitatingsomedisentanglement fromtheworldofformandtransforming the
individual’sapproachtolife.Deathshouldneitherbesoughtorfeared,butwhen it
comes itcanbeusedasastepping stonetoahigherlife.(Meher Baba,1971,102-
103)Deathapproached inthiswaybecomeswhatmusic-thanatology callsa
blessed orconscious death.Meher Babaaffirmed thatsuchapossibility exists and
constantly sought toconveytherealityofthepossibility tohisfollowers.
Ofparticularimportisthemomentofdeath(transitus)whichMeherBaba
describes asquitepainless. Theactual momentofdropping thebodyisnothard;
thebighurdletheindividual mayfaceisthatofdisengagingfromtheemotional
entanglementsofthephysicalworld(separation). Theritesobservedatdeathin
variousreligious traditions oftenfunctiontohelpthedeparting individual sever
theseties:
Forinstance,therepetitionofthenameofGodorofscriptures,often
practicedafterthedeathofaperson,hasawholesomeeffectbothon
thosewhohavebeenleftbehindaswellasontheonewhohaspassed
away,becausetheyhelptofreebothpartiesoftheirmutualsanskaric
attachmenttoform.Ontheotherhandthelamentationandwailing
thatisoftenobservedhasadegradinganddepressingeffectonboth
thoseleftbehindaswellasonthepersonwhohaspassedaway, forit.
tendstostrengthenmutualattachmenttoform.(Meher
Baba,1971,104)
MeherBabafrequentlyemphasizedthecrucialnatureoftheactualmoment
ofdeath: “Thethought orwishthedying individual holdsatthemoment ofdeath
hasspecialimportanceindetermining hisfuturedestiny. Ifthelastthoughtisof
Godorthemaster,theindividualachievesliberation.”(MeherBaba,1971,104)
Christians maypractice remembrance withthePrayeroftheHeart,Hindusmay
chantKrishna’s name;MeherBabaoftenurgedhisloverstopracticethe
remembrance andrepetitionofhisnameeachdaysotheywould remember Godin
theirdyingmoments.
ThisemphasisontheimportanceoftheactofrememberingGodatthe
moment ofdeathinvitesthemusic-thanatologist toconsiderhowthedelivery of
musicissupportingthehighestyearningsofthedyingpatient. Andwhatinterior
practiceenablesthemusiciantobemostwholeandpresenttotrulyservethepatient
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atthemoment ofdeath? Akeytothisisfound inMeher Baba’ssuccinct
description oftheonerealdeath:
Iamneverborn.Ineverdie.YeteverymomentItakebirthand
undergo death.Thecountless illusorybirths anddeathsarenecessary
landmarksintheprogression ofman’sconsciousness toTruth–a
preludetotheRealDeathandRealBirth.TheRealDeathiswhen
onediestoself;andtheRealBirthiswhen,dyingtoself,oneisborn
inGod,toliveforeverHisEternalLifeconsciously. (Davy,1981,422)
ThereseSchroeder-Sheker oftensuggeststhatChalicestudents engageina
practiceofdyingtosomething eachdayasameans ofliberatingawarenessand
deepening one’scompassionforthosephysically dying. Inthecontextofthis
message,herpracticecanbeseenasthedailybirthingofmoreconscious life,a
smalldailystepinsoul’sjourney toEternalLife.
Theday-to-day lifeoftheEternalOnewaseagerly recordedandso
historical accounts beginning withMeherBaba’sworkinthe1920’s through his
owndroppingofthebodyin1969provide awealth ofdocumentation ontheways
inwhichhisimpersonalunderstanding ofthesignificance ofdeathconjoinedwitha
mostpersonalresponse totheindividualhumanencounter withdeath.
Inthe1920’s,thedeathsoftwoearlydisciplesandofoneofMeherBaba’s
ownbrothers provideearlyevidenceofthepracticalwaysinwhichdeathwasmet.
Withregardtohisdisciples,Babaprovided utmostphysicalandmedical care.In
thecaseofLewis Charles Nelhams, thefirstEuropeanChristian disciple, who
passedaway in1925″Meher Babavisited hisbedsideandsaidthathewouldbe
completely freeofallpainthenextmorning.Throughoutthenextday,after.
Nelhamsdeath, “Babadidnottakeanyfoodordrinkthatday….butdidhis
normal dutiesasusual.” During theusualafter-supper discussion, Babaexplained
theoccurrence ofdeathtothose presentandspokeofthenextphase forNelhamin
hissoul’sjourney. (Purdom,1937,80) Heexpectedactivitytoproceedasusualthe
dayafterNelham’s death–thus acknowledging deathasasacred eventexisting in
life,aspartofacontinuingprocess thatflows onevenafterthemomentofdeath.
Significantly, music thanatologydescribes deathnotasterminus, butastransitus;
pointing totheunderstanding thatthisdeeplysignificantevent isframedina
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continuumoflife.Thus,themusicthanatologistoftencontinuesplayingforthe
unbindingpatientandforlovedonesevenafterthemomentofdeath.
InJune,1924Khodadad(“Nervous”),anotherearlydisciplebecameill.
Again,noeffortorexpensewassparedtocareforhim.Hewasnursedaroundthe
clockandMeherBabawouldoftencometovisithimatoddhoursofthenightand
day.Inmid-July MeherBabadecidedtotraveloutofthearea.Beforeleavinghe
visitedthelocalcemetery, arrangedforacertainspotincaseNervouspassedaway
beforehisreturn,andleftasumofmoneytocovertheburial,ceremonies,and
memorialneeds.IndepartingMeherBabainstructedthemandali(closedisciples)
caringforNervousnotto”leaveastoneunturnedtobringhimaroundatthe
eleventhhour.”Uponarrivingatafurtherstationthatday,MeherBabareceived
wordthatNervoushaddiedshortlyafterhisdeparture.Asplanned,MeherBaba
continuedonhisitinerary;Nervousproceededonhisownsoul’sjourney.
(Abdulla,1979,349-50)
InboththeseinstancesMeherBabademonstratedadeepandtenderconcern
forthepatient’swell-beingandattentiontothenecessaryconventionsanddetails.
Ofnoteisthestrikingparallelofferedinmonasticmedicine.Duringthetimeof
liminalitywhenthedyingmonkwasseparatedfromthecommunity,”suspended
betweenthelivingandthedead,IIhecontinuedtoreceiveassiduouscarefromboth
aservantassignedexclusively tohimandfromthoseskilledininfirmarycare.If
thepatientwasconsciousthecaremightincludereadingfromthePassion.Both
theCluniacritualsandMeherBaba’sexampleaffirmthesacrednessofeach
individualbeingateverypointonthepassagethroughlife/death.
Affirmingthesacrednessoftheindividualdoesnotprecludeacertain
matteroffactapproachtothecontinuityofdailylife.Thisisdramaticallyshownat
thedeathofMeherBaba’sbrotherJamshedinFebruary1926.Anaccountof
Jamshed’sdeathtellsthattheyoungmanunexpectedlyexperiencedsevereheart
pains.Withoutrevealinghisconditionhewenttobedwherehehadaheartattack
thenextmorning,callingMeherBaba’s nameloudlyonhislastbreath.When
MeherBabareceivedword,he”appearedunconcernedatthenews.Heshowednot
eventhefaintestsignsofgrieforemotion.Onthecontrary, whenhe’spoke’ onthe
subjecthediscusseditmatter-of-factly….”(Purdom,1971,59-61)
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ThemandaliwithMeherBabaallexpressedtheirsorrowatJamshed’s
death. MeherBabatoldthemtheirgriefwashypocrisyandselfishness:
Believeme,.Iamshedisnotdead;hisbodyhasdied.Everyonethinks
heisdead,butIsayhehastakenbirth!Thejoyexpressedbypeople
atthebirthofachildshouldbeexpressedwhenapersonbreatheshis
last-vinsteadofalltheshowofsorrow, griefandsympathy.Ifyou
haddivinesight,youwouldbefullyconvincedandseeforyourself
thatafterthedroppingofthephysicalbody,thesoul,whichisalways
immortal,isalwaysthere.Anddeathdoesnotmaketheslightest
differenceinthisasyoubelieve….Whateveryousawbeforeyour
eyeswasonlythegrossformofJarnshedanditsabsencemakesyou
weepwithsorrowforhim.Ifyouwishmetobeapartnerinyour
denselgnorance=forgetit!(Kalchuri,1988,780)
MeherBabasentclosefamilydisciplestoattendJamshed’slastritesandwenton
withhisusualwork. Duringthesamedaytherewasateapartywithsweetsgiven
byBaba,followedintheeveningbyagameoftennis.AfewdayslaterMeher
Baba’s(andJamshed’s)motherShireenarrived,deeplydisturbedthatBabahad
givenoutladdoos(sweets).WhenshecriticizedBaba,hecalmedherby
responding,”‘Mother,ifyoucouldseeJamshedasIseehim,youwould notonly
havedistributedladdoos,butpedah!’—a muchmoreexpensivesweet.”
(Kalchuri,1988,780)WiththisresponseMeherBabaaffirmstheconstantstateof
all–both thedeadandtheliving–asalwaysimmortal,notsubjecttodeath.
MeherBabaseemedoftentoturntheeventofdeathintoasteppingstone
forgreaterservice,understandingandlove.Notonlydidthosecaringforthedying
patienthavetheopportunitytorenderwholeheartedcarebuttheyalsowitnessedthe
sublimeexchangeoflovebetweendiscipleandBelovedatthismomentoustime.
. ~
Deathbecameanoccasionforthedeepeningofthedisciple’sunderstandingofthe
experiencethroughMeherBaba’sdetailed explanationsandresponsestothe
questionsandfeelingsofthosearoundhim.Thefounderofmusic-thanatology
identifiesthisasapastoral role–onethatattendstoemotionalandspiritualwell-
being.Pastoralcareisdistinguishedfrompalliativecare,whichprovidesrelief
fromphysiologicalpain,physicalcomfortandrelaxation.Themusicthanatologist
bringsbothmodesofcaretothebedsidevigil. Palliationoccurswiththedelivery
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ofprescriptivemusicasamedical modalitytoeffectphysiologicalchangesand
reliefofpain. Beingprimarilymusicalratherth~verbal,thepastoralelementis
deliverednotsomuchinwordsbutthroughthemusic-thanatologist’s intentionand
attentivepresence.Ascaregiverthemusic-thanatologist bringshis/herwholeself
intoserviceoftheneedsofthewholepatient. Nomatterwhatinnerspiritual
choicesthemusicianmakes,thewayinwhichMeherBaba”delivered”lovetohis
followershasmuchtoteachthemusic-thanatologistaboutinnerrefinementand
sensitiveattunementtoothers.
Inthe1930’sagroupofWesterndisciplesresidedwithMeherBabain
India.Duringthistime,hereceivedacablethatanEnglishdisciplehadpassed
away.KittyDavy,oneoftheresidentdisciplesdescribesMeherBaba’s reaction:
Baba,withcableinhand,said,IIShehascometoMe.Sheisstillhere,
whereelsecanshego?Onlyyoudonotseeher,forbeingwithouther
coatandhaton,youdonotrecognizeher….Inaletterto
Delia[anotherclosedisciple],Babastated:IIIknowhowyoufeel
partingwithdearMabel, butMabelhasnotpartedfrOIDyou.Sheis
closertoyouthansheeverwasorcouldbebefore.Loveknowsno
separationandbecauseyoulovedhersomuch,nothing,noteven
death,asphysicalseparationiscalled,canbreakthetieoflovethereis
betweenyou.II(Davy,1981,230)
Writinglater,Ms.Davyrelates:
AnothertimeBabatoldus:”Allwanttodieandtolive.Ordinary
dyingisnothingseriousorwonderful. Itislifepassingfromone
adventuretoanotherandeveryadventureneedsasuitablemedium–
thebody.Ifyougotoaparty, youwearadresssuitable forthe
occasion;ifyoutoaweddingyouweardifferentclothes;Iftoa
funeral,somethingsuitableforthat,andsoon.Soeachadventure
requiresasuitablegarment.II…Babaalwaysencouragedustoface
thedeathofourlovedonesnotwithundilutedsadnessbutwithan
alloy-samixtureofhappinessandsadness.Sadnessforourloss,but
happinessfortheirgain.(Davy,1981,312) .
In1939NonnyGaley, aWesterndisciple,passedaway. Inthisinstance
MeherBabawaspresentatthemomentofdeath.AnearlyissueofTheMeher
BabaJournalprovidesanaccountofthisevent. ThewritertellsthatMeherBaba
hadbeenoutmostoftheday:
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Onthisreturnjourney,MeherBabarepeatedlyaskedforthetime
everyfewminutes.At6:30p.rn.hemadeasigntothoseofusinthe
carwithhimthat,’N.musthaveexpired.’ Ashorttimelaterwe
arrivedatthebungalow.MeherBabaenteredherroom, andinthe
presenceofthegrouparidthetwomedicaladvisorswentnearherbed
andplacedhistwofingersonhereyeswhichwereclosed.
InstantaneouslywiththetouchofBelovedBaba,sheheavedadeep
sigh,thelastsighofreliefthatherlife’smostcherisheddesirewas
fulfilled,andthenextmomentwiththeremovalofBaba’stouch,
droppedherheadtooneside,dead.(MeherBabaJournal,1939,65-67)
Statingthat”Nonnywasoneofmygreatestlovers,”MeherBabainstructed
thatherashesbetakentobeinterrednearhistombandthatfoodbedistributedto
thepoorevery yearincommemoration.Medievalmonasticritualalsoincluded
givinganallowanceoffoodtothepooronadeathanniversary.Paxtondescribes
thispracticeaspartoftheritesofincorporationthatfunction”toreuniteallthe
survivingmembersofthegroupwitheachother,andsometimeswiththe
deceased.”(Paxton,Liturgy, 1993,14) MeherBabadidnotritualizeparticular
commemorationsbyobservingthemateverydeath;insteadherespondedtoeach
individualdeathwithuniquegesturessuchasholdingdiscussions,distributing
sweetsorgivingfoodtothepoor.
In1949MeherBababeganauniquephaseofhisworkwhichhecalledthe
NewLife,alifeofcompleteexternalrenunciationhecarriedoutwithasmallgroup
ofcompanions.DuringthistimeMeherBabaputasidetheroleofspiritualmaster
totravelandbegforsustenanceasacommonman,playingtheroleofcompanion
.althoughhisdirectionofthegroupremainedtotal. ThisNewLifeperiod,from
October1949toFebruary1952isanextraordinary andfascinatingtimethat
furnishesanunusualepisodeconcerningdeath.Towardstheendofthisphase, Dr.
Ghani,oneofMeherBaba’sclosestchildhoodfriends,disciple,andNewLife
Companion,passedaway.Hisdeathpromptedauniqueresponse:
OfthemanythingsIhavehadtorenounceandsufferinthisNew
Life,thepassingofGhaniisamongthegreatest.Ihavefeltasenseof
lossatthepassingofallthosemenandwomenofIndiaandtheWest
whoweremydisciplesintheOldLifeandmyloversofalltime.But
thissuddenwrenchingawayofGhaniisadisastertome,themore
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cruelbecauseitcameatatimewhentheNewLife’sconsummationis
sonearathand….Tome,therefore,Ghaniisirreplaceablebothasa
friendandasatoolformywork….UntilFebruary16,1952,Iwant
tofeelthatGhaniisstillinthephysicalbodyandIhavetherefore
askedGhani’sson-in-lawBaggu…toactasGhani’sproxy….
(Munsiff,1975,35)
ThusweglimpsethefullyhumanaspectoftheGod-Man who,evenasthe
onewhoexperiencestheperfectionofReality, experiencesalongwithusthatalloy
ofsadnessandjoyforgedbydeath,withtheprofoundlossofhisfriendand
.helpmate.
Anotheraccountprovides apoignantexampleofthecompassion which
imbuedMeherBaba’s responsetohumansufferingafteradeath.Afamilydevoted
toMeherBabalivedinBombay.Thehusbanddiedofaheartattack,leavingthe
wifetoraisetheirchildren.WhenthesonwenttocollegeinEngland,healsodied
unexpectedlyofaheartattackandMeherBabawascabledwiththenews.
Concernedthatthewomanherselfmightexpirewhentold,MeherBabaaskedone
ofthemandalitoinformherasgentlyaspossible.Thediscipledescribedthata
pin-drop silenceoccurredwhenthenewswasfirstrelayed,followedbythe
mother’s utterlycalmandpoisedacceptancethatherson’sdeathwasaccordingto
DivineWill. Shemaintainedthispoiseandshednotearsforhersonforsome
time.MeherBabawasconcernedandconveyed, “Shehasdrunkthesorrowofher
son’sdeathandnotshedasingletear.Itisnotgoodforherhealthandsheshould
bemadetocry.” Hesentseveralofhiswomenmandalitotalkwithherabouther
sonandhelphercry,buttonoavail:theycriedbutshedidnot,maintainingthe
deathwasGod’swill.FinallyMeherBabaaskedhertocomeseehim.He
gesturedhowpleasedandmoved hewasbythelevelofherlove–sotouchedby
hersurrendertoGod’swillthatitbroughttearstohiseyes.Seeingthetearsin
Baba’seyesandfeelingthelovegivenher,thewomanwasfinallyabletorelease
hertearsandweepforthelossofherbelovedson.(Barucha,1972,8-11)
Thisstoryilluminatestheexquisite subtlety atplayintruecare.Meher
Babaaffirmedthedivinetruthofthesituation:theson’sdeathisthenecessarystep
forhissoultomake.And,equallyvital,hegentlynourishedandencouragedthe
humantruthsoftheheartinlovingacceptanceofsorrowandloss.Thecontinuity
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ofIiferequires notadeadening offeeling butanenlarging ofheartandmindto
encompass griefandjoyatonce.
Alastinstanceofadisciple’sdeathhighlights acelebratory aspectofthe
seamlessinterweaving betweenlifeanddeath.In1937MeherBaba visiteda
disciple named SorabjiDesaiwhowasneardeath. Atthesametimeextensive
preparationswerebeingmadeforthemarriage ofSorabji’s daughter. MeherBaba
ordered nofurthervisitorsforSorabjiandinstructedthefamilytorecallthe
invitations totheir300guestsforthewedding whichwasonlythreedaysaway,
allowingonlyafewrelatives andfriendstoattend.Thatafternoon Sorabji
requested permissiontopayhomagetoMeherBabaandwithgreateffortcameand
bowedathisfeet.MeherBabahadhimcarriedtobedandthenextmorning,before
departingforBombay, wenttoseehimonelasttime:
ShortlyafterwardBabaandhispartyleftforBombayandthenext
dayjourneyedontoNagpur.Whilethere,thetelegramwhichBaba
hadbeenhourlyexpectingarrivedfromNavsariannouncingthe
deathofSorabjiDesai,just20minutesaftertheweddingceremony.
ThusdidtheLordsofLifeandDeathgraciouslyfulfilltheirappointed
functions.WhilereadingthemessageBabaappearedpleasedand
spelledoutonhisboard:’Welldone.'(Adriel,1971,225-46)
Asimilarsenseofseamlessinterweavingispresentintheaccounts of
MellerBaba’sowndroppingofthebody.Itseemssignificantthatthelast
gatherings atwhich Babareceived largegroupsofvisitors before dropping his
bodywereabirthday celebrationforMehera,hisclosestfemaledisciple,followed
bythecelebration ofhisnephew’s weddingthenextday.Meher Baba’smandali
noticed amarked declineinhishealthfrommid-November 1968,yetplansfora
massdarshan forthespringof1969proceededdaily.Despitemeticulous medical
care”MeherBaba’s conditionworsened: physicians(allopathic,homeopathic,and
ayurvedic)wereunabletoaccountforhissymptomsortorendereffective
treatment. Thosepresent tellhowMeherBaba’scompassionandsenseofhumor
continued rightuptotheveryendofhislife,despitetheintensesuffering towhich
hisbody wassubjected. OnJanuary31,1969themassivespasmswhichhad
wrackedhisbodysinceearlyDecemberculminatedinafinalseverespasm which
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endedhisphysicallifeat12:15p.m.IntheirshockandgriefMeherBaba’s close
companions relied ontheinstructionshehadgivenconcerning hisburial. Hisbody
wastobetakentohistombatMeherabad andarecording of”BegintheBeguine”
wastobeplayedseventimes.
Meher Baba’s bodyremainedfreshforsevendays,allowingdevoteesfrom
Indiaandaroundtheworldtocomeandenteracrossthethresholdofhistombto
bidafinalfarewelltohislovelyform.Duringthistimemusicfilledthe
environmentasfollowers lingeredoutsidethetomb,spontaneously singingand
playing,pouringouttheirheartsinbeautifulsound.Finally,onFebruary7,the
morningarti(praiseorworship)ofprayerandsonginthetombwasfollowedbya
periodofsixhourswhenthousands cameforBaba’sdarshan,andthenat12:15
p.m.,thebody, blanketedinitsbedofroses,wasinterred.
TheGreatDarshanwhichBabahadplannedduringhislastmonthstook
place inApril, MayandJuneof1969. ThoughtheygrievedthelossofBaba’s
form,thosewhoattendedtellofthesublimesenseofDivinepresencethat
permeatedtheirstay.Eachweekhundreds cametosharetheirloveoftheir
Belovedinmusic,story,prayer,orsimplepresence.Itwasatimeof
reincorporationonseverallevels. Thecommunityreunited, comingtogether
physically andindevotional expression. Many described becoming newly
awakenedtotheabidingpresenceoftheBeloved–no longerdelineatedbythe
contoursofphysicalformbutnowdeeply”incorporated”withineachindividual
heart
Whatdothesesevendayssuggest tothemusic-thanatologist aboutthe
realm ofliminality,thatsacredconditionofbeingbothinandoutoftime,betwixt
andbetween?Theactual physical movementofMeherBaba’sdevotees,literally
steppingbackandforthoverthethreshold,inandoutofthetombprovidesastrong
imageofliminality,asdoestheconditionofMeherBaba’sbody,freshyetdevoid
oflife,deadyetunburied. Thestateofhisfollowerswhowereimmersedinboth
.griefandlove,simultaneouslypiercedbybothMeherBaba’sabsenceandasense
ofthefullness ofhispresence, isaliminalone. Theconstantmusicalactivity
duringthistimesuggeststhatheretoomusicserved asapowerfulliminalagentof
processandtransformation.
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Butwhowerethepassengersthroughtheliminalrealmduringthis
extraordinarytime?IsnotthelifeofGodinhumanform,initsveryessence, a
sacredconditionbothinandoutoftime? Christ-Beingmight becalledAbsolute,
UltimateorUnfathomableLiminality! TheGod-Manisparadoxically neitherhere
northere,bothhereandthere;yetinherentwithinthepositionsoflaw,custom,
convention,andceremony. Divine presenceincarnate atonceignores, cutsacross,
andoccursoutsidestructural relationship aswellasincludes, implements, and
occurswithinstructuralrelationship.’ DoestransitusoccurforembodiedMystery?
Does Divine-Being crossthethreshold whenitencompasses theverythreshold
itself? WhenMeher Babadropped hisbody, thedyingpersonwasGod
him/her/itself. Theprimary liminal (inordinaryhumanterms) experienceturned
insideoutasitwere,withthecaregivers andcommunity passingthrough aliminal
realm contained within andsupported bytheabiding eternal presence oftheone
who”died.”
Music-thanatology canbewellservedbyaviewoftheliminalrealmthat
goesbeyond thepatient asliminal passenger toencompass thesimultaneous
transition forcaregivers andcommunity. Weareremindedthatliminality isa
multi-dimensional condition–one thatismoved through atthesametimethough
verydifferently bypatient, caregivers andcommunity. Evenaswecreatea
musical/sacramental fieldofsupport fortheprimary “passenger”, itmaybewoven
fromanever-embracing presence thatisholdingandsupporting us,allofawhole,
aswell.
Theperspectives offered inMeherBaba’s explanations oflifeanddeathare
consonant withthose ofmusicthanatology’s fundamental premises andpractice.
They provide fertilematerialfordiscerningtheunderlying unities ofthespiritual
traditions ofEastandWestandforgenerating implications andspeculationsthat
mayenrichthefocus,understanding, andinteriorlifeofthemusic-thanatologist.
MeherBaba’s approach todeathseemsto-depart fromthoseofmedieval
monasticpracticeandotherChristian,Judaic,BuddhistandIslamic traditions
primarily inhisdesiretodoawaywithriteandritual. Hepracticed anutterly
individual approachtoeachperson’s condition andcircumstance thatsprangfrom
theparticularrelationshipbetween loverandBeloved. Atthedeath-bed, therewas
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21
I
noritualized practice, noformula, norecipebeyondholdingeachhumanlifemost
precious.Onceallbestmedicaleffortswereexhausted, every provisionwasmade
.forthepatient’scomfortofbodyandsoul.Thiseffortcontinuedaftertransitus
whenlosswasacknowledged butnotlingered overandthecelebratory aspects of
deathwerebroughtforward.Paradoxically, althoughMeherBabadidnotadvocate
particularformalritesandritualsandstressedloveforGodabove external
ceremonies,hedidacknowledge andaccepttheformsofworship hisfollowers
foundmeaningfultoexpresstheirloveforGod. Ifaparticularpractice was
important totheindividual ortheremaining lovedones,itwascompletely honored.
Services wereheldandthebodydisposed ofwithfullregard totheritesand
conventions ofthetradition=Hindu, Zoroastrian, Muslim, Buddhist orChristian.
Thisperspective isechoed inmusic-thanatology’s emphasis onthedelivery
ofprescriptive music atthebedside.Meher Babacared forthespecific needsofhis
followers spontaneously andbeautifully inthemoment; themusic-thanatologist
administersmusicdynamically andprescriptively basedonthepatient’s condition
throughoutthemusical vigil. Anattentive presence based inloving intention
enablesthemusic-thanatologist toentertheintimacy withpatient andfamily that
informs themusical delivery. Again, somewhat paradoxically, thesemusical
choices honorindividual spiritual traditionswithoutnecessarily beingdefinedby
them; althoughmuchoftheinfirmary repertoire isrootedintheChristian tradition,
themusic-thanatologist offers itasanexpression oflove,harmony, andcaring that
transcendsspecificaffiliation.
Meher Babaprovides aunique example increating synthesis while
honoringandevenenhancing individuality. Whether itbetoclarify theactual
nature ofdeath, distributesweets atatea-party, mournthelossofafriend, or
encourage therelease ofsorrow, MeherBaba’sway,hISspontaneous andexquisite
attunementtotheparticularneeds oftheindividual andofthewhole inthemoment,
demonstrates adepthofcare,asensitivity andafluidity thatanymusic-
thanatologist mightseektoemulate inmorelovingly tending thedying andtheir
familieswithprescriptivemusic.Perhapsthekeytosuchanattunementisforged
inrelationtotheoneRealDeath MeherBabadescribes: perhaps asonebegins to
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dietoselfonebegins abirthintoservice givenfreelyandmusically,withlove,
understanding, andcompassion.
*******
Iamthesong,itswords,anditsmelodyandIamthesinger.I
amthemusicalinstrumentsandtheplayersandthelisteners.
AndonyourlevelIexplaintoyouthemeaningofwhatI,the
singer,sing.
-MeherBaba-
*******
Ithank Therese Schroeder-Shekerforthevision,work,andartistry
thatnourishesthefieldfromwhich thispiecehasgrown. AndI
thank aswellmyfellow studentsattheChalice ofReposeandthe
manywhoseloveandfriendship sogenerouslysustain meonthe
Journey.
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