Avyakt murli for Friday 25 May 1973

⁰> > 25/05/73 Avyakt BapDada Revised: 08/08/94

¹Do you consider yourselves to be world transformers and world benefactors? ²Whilst considering yourselves to be theones who give the message to every soul of the world, do you ever calculate to what extent you have been able to givethe message to the world?

³Are you creating new plans for the places where you still have to carry out the task ofgiving the message? ⁴One always thinks of plans for one's own duty and responsibility.

⁵Wherever you put the plans for giving the message, or for spreading the sound of the Father's introduction into apractical form, the main effort you make is that, in whichever land or whichever place you have to give the message,you first create a stage.

⁶Then, you prepare your speech, and you also adopt various means of pubilicising theprogramme through which you carry out the task of giving the message to the souls of that place. ⁷However, up tonow, with this method, you have only been able to give the message to a few souls of the world. ⁸Now, you have togive the message to the whole world in a short time; you have to introduce them to gyan and yoga. ⁹You have to carryout the task of giving them the recognition of the Father, and, together with that, you also have to purify matter; onlythen will world transformation take place.

¹⁰What future plans have you created in order to carry out this great task in ashort time? ¹¹Does the blueprint of those plans enter your intellect?

¹²Is it the same form as that which you are doingnow, or is it something different? ¹³Do you see in advance what that form is? ¹⁴Or, will you see it as you move along?If it is clear, then relate it to Baba in two words. ¹⁵Since the time is short, you also need to have short plans.

¹⁶They should be short but powerful. ¹⁷What are those twowords? ¹⁸The future plans are to take practical shape on the basis of just two words.

¹⁹You have been told these twowords before also.

²⁰One is to practically and visibly be an image of the Father (sakshat Baap murat); and secondly, tobe a detached observer (saakhi) and an image that grants visions (sakshatkar murat).

²¹Unless you become these twoimages, you will not be able to transform the whole world in a short time.

²²Just as you prepare your speech and thephysical stage, in the same way, in order to put these plans into a practical form, you also have to prepare yourinternal stage.

²³Just as you prepare the stage whilst thinking of a variety of points, in the same way, in order to grant a vision of thefuture through your features, you have to grant a vision of the divine activities (charitra) of the Father, His acts andHis virtues through the main senses on your face. ²⁴You have to prepare these various points.

²⁵You should be able totake someone beyond with a glance through the eyes. ²⁶That is, through your vision, you should be able to transformthe vision, attitude, consciousness and actions of others.

²⁷Give everyone a clear vision of your own form and the formof themselves. ²⁸With a spiritual smile on your lips, give the experience of imperishable happiness. ²⁹Through yourwhole face, grant them a vision of the present elevated position and the future position. ³⁰With your elevated thoughts,draw away that flood of wasteful and sinful thoughts of other souls.

³¹And, with your power, draw them away in ashort time.

³²Transform the wasteful thoughts into powerful thoughts.

³³Through your one term, give desperate souls theexperience of reaching their goal and the destination of their journey.

³⁴What is that one term? ³⁵Simply by saying,"Shiv Baba", they should be able to find their goal and destination.

³⁶Through your every action, that is, every divineactivity (and a divine activity is not just of the Father, but the elevated actions of every elevated soul are divineactivities; ordinary actions are not called divine activities) so, through the divine activity of every elevated action,reveal the image of the Father. ³⁷Now, only when you give such a practical, spiritual speech will you be able totransform the world in a short time.

³⁸For this, you also need a stage. ³⁹What main equipment do you use for the preparation of a stage?

⁴⁰You know this, do you not? ⁴¹This is the special signof all of you. ⁴²You make the whole stage white: this is the main sign or symbol of all of you.

⁴³Your uniform is verywell known.

⁴⁴Whatever is the internal stage of the soul, so you present that form on the external stage.

⁴⁵You try to putall these things on a physical stage; if you do not have the awareness of even one of these things, or, if it is not theaccurate form, then the sparkle of the stage does not seem so good.

⁴⁶In the same way, when you have to give apractical speech through your stage, then for this too, you have to prepare all these things.

⁴⁷You need to have light,that is, you have to be in the stage of being double­light. ⁴⁸You know this, do you not?

⁴⁹There has to be both forms oflight.

⁵⁰If someone on the stage is not light, but is very heavy in sitting down and getting up, then instead of listening tothe speech, people will be distracted into looking at that person.

⁵¹So here, too, you need a double­light stage. ⁵²Themike should be so powerful that the sound reaches very far very clearly.

⁵³So, there should be might in the mike.

⁵⁴Themoment you have one thought and give one glance, then that one thought and one glance should carry out the task ofa lighthouse.

⁵⁵Even whilst you are in one place, many souls should be influenced by your one thought and one divinedristhi. ⁵⁶You have to create such a powerful mike.

⁵⁷So what is the mike? ⁵⁸Thought and drishti; divine and spiritualvision. ⁵⁹In the same way, there has to be whiteness, that is, a clean intellect that hasn't the slightest stain on it.

⁶⁰If thereis a stain on the stage, if there isn't that whiteness, then against their conscious desire, everyone's attention would bedrawn towards that stain. ⁶¹Then, there also has to be the decoration of the slogans.

⁶²What slogans should be used asdecorations for the internal stage?

⁶³The internal stage and then the speech of practical thoughts, words and actions:what slogans do you need for such a stage?

⁶⁴Firstly, I, the soul, am a instrument of the Almighty Authority Father for the elevated task of world benefit.

⁶⁵Thisslogan should be in your consciousness. ⁶⁶If you are not able to remember this slogan of this stage, then the stagewould not seem beautiful.

⁶⁷The slogans are of special inculcation.

⁶⁸The second slogan is: I, the soul am a great donorand a bestower of blessings.

⁶⁹Give a blessing to those souls, who do not have the courage to give or receive donations,through the blessings that you have received from the Father, the Bestower of Blessings and with the co­operation ofyour own stage. ⁷⁰So the slogan is to be a great donor and a bestower of blessings.

⁷¹This is the clarification. ⁷²Thirdly, I,the soul, through my divine activities, words and thoughts, have to grant all souls a vision of the image and characterof BapDada.

⁷³In this way, also keep in your awareness the slogans that are used to make the stage beautiful.

⁷⁴Preparesuch a stage and speech.

⁷⁵Sit on a chair on the stage, that is, sit on the chair of your original status. ⁷⁶So, the stage,speech and status are all necessary. ⁷⁷Then, you will be able to transform the world in a short time.

⁷⁸You know how todo this, do you not? ⁷⁹But also make sure that the stage is very strong, unshakeable and so stable that no storm nor anykind of atmosphere is able to shake it.

⁸⁰Make such preparations for yourself. ⁸¹Do you have this practice?

⁸²Are you ever­ready and ever­happy to the extent that in one second, you are able to prepare your stage and give a practical speechaccording to the stage, place and land of the souls? ⁸³Do you understand?

⁸⁴This is the future plan.

⁸⁵To the elevated souls who constantly grant a vision of the perfect stage and the true, real status through their ownstage and status; to the world benefactor souls, BapDada's love, remembrances and namaste. ⁸⁶Meeting a group. ⁸⁷Out of all the powers, do you know the main power?

⁸⁸You consider yourselves to be master almighty authorities, doyou not? ⁸⁹Out of all the powers, which is the most elevated power.

⁹⁰Just as in the study, there are many subjects, butout of those, there is one special, main subject, so too, all the powers are essential.

⁹¹However, out of all these powers, which one power is the main power? ⁹²A power that is so essential that it is difficultto become a maharathi or a mahavir without it?

⁹³Of course, all the powers are essential.

⁹⁴Each one is connected withanother, but what is the number one power which will bring all the other powers close? ⁹⁵(The power to discern.)

⁹⁶To have self­realisation is also the power to discern.

⁹⁷Self­realisation means to discern and to know the self.

⁹⁸Onlywhen you first discern the Father will you be able to recognise Him. ⁹⁹When you recognise Him, you will be able tocome close to Him and become similar to Him. ¹⁰⁰The power to discern is the number one power.

¹⁰¹In common words, todiscern means the power to know.

¹⁰²The first basis of knowledge is to recognise the Father, that is, to discern that thisis the Father's task which is being carried out. ¹⁰³First of all, the power to discern is essential. ¹⁰⁴The power to discern isalso known as the stage of being knowledge­full. ¹⁰⁵What is the detail of the power to recognise and what is the attainment through that?

¹⁰⁶You can have a discussionamongst yourselves on this topic. ¹⁰⁷When the players in a game are of an equal level, they enjoy playing that game.Whilst playing a game, there is a meeting.

¹⁰⁸In that game, whilst playing the game, you become friends; that is aphysical game. ¹⁰⁹Here also, whilst playing a game, there is a meeting in the closeness of souls.

¹¹⁰There is the meeting ofthe sanskars and nature of souls. ¹¹¹Some are very firm in playing this game; they fulfil this responsibility until the endof their life. ¹¹²Together with this spiritual game, they fulfil the responsibility of life until the end and this is why thesign of this meeting is the rosary.

¹¹³When, at the end, you come close to one another in all aspects, when there is themeeting, then each bead comes very close to the next and joins itself, and a rosary is created.

¹¹⁴The rosary is a sign ofthe meeting. ¹¹⁵Achcha. ¹¹⁶* * * O M S H A N T I * * *