Mystical Meanderings

The Sanskaric Haystack

2026-10-05T09:49:28.508+07:00

I had to copy this extract from Lord Meher because it really sums up the whole of our existence:

ONLY A MATCHSTICK IS NEEDED TO SET THE SANSKARIC HAYSTACK ON FIRE
(Oct. 1922) No yogi can gain eternal freedom or emancipation, even though he might have reached the highest yogic state of samadhi through his practices, because sanskaras (bindings) are still there and all ties have not yet been snapped.
Sanskaras mean the impressions in the mind left behind while doing any good or bad action. Even a thought creates sanskaras. Talking, listening, thinking, seeing, eating, sleeping, in fact, even subtle motions, produce many more sanskaras which have to be experienced with mechanical precision unless removed or nullified by a Sadguru’s grace.
Our present life, with all its experiences of pain and pleasure, virtue and vice, is the result of our past sanskaras. The very breath we breathe, the blinking of our eyelids, the finger we lift are all due to past impressions. It is the mere unfoldment of our past subtle impressions reflected in our present life. And our present life goes on creating more sanskaras. A good word or action has its beneficial result compressed in an impression – imagine it in the form of a circle – and a bad word or action likewise stores up a bad result in a similar subtle form. Thus good deeds of this life assure a happy future life, and bad actions in the present life result in a miserable future birth.
This bondage of actions is the tie that is deep-rooted and cannot be easily uprooted and gotten rid of. Good actions bind a man with a golden chain, and bad actions with an iron spiked one. But the chain is there in either case, and the man is never set free. Yoga and other practices are good and merit an aspirant a good life in the next birth, but a man is never free from bondage or given mukti (liberation) as a result of them.
Therefore, to achieve emancipation, one must be without virtues or sins – without any kind of sanskaras. One’s slate should be quite clean without credit or debit in one’s account, and this is impossible without the grace of the Perfect Master. But for the Master, it is the work of a fraction of a second! The vast, nearly infinite number of impressions in a person’s mind are like straws in a haystack which are impossible for the person to wipe out on his own. Even the process of cleaning them away through yogic practices, without the help of a Perfect Master, means contacting some kind of sanskaric impressions again in a different form.
Sanskaras keep one separate from God. To realize God, the sanskaras have to be removed. Only a matchstick is needed to set the haystack on fire. It is a moment’s work, but only a Sadguru has that match! He uses it for his circle members and thereby, in even less than a second, brings them to his own divine level of Realization. Even those persons who have no direct connection with a Sadguru from past lives can derive the greatest possible benefit merely through his physical contact and company.
Lord Meher, Original Publication, Bhau Kalchuri, Vol. 2, pp. 414 – 416.

I especially like the very last sentence:

Even those persons who have no direct connection with a Sadguru from past lives can derive the greatest possible benefit merely through his physical contact and company.

To be reborn and to come into contact, even peripherally, with a Sadguru is the key to getting off the merry-go-round.

The Pneuma

2026-09-22T10:14:42.959+07:00

I had the following dream last night (today is the 22nd September 2026, the day before the Equinox).

Big dream last night. I was lying in bed in my old room in Mayneview Street. I was lying on my side with my back to the sliding doors leading on to the verandah. Suddenly a very strong wind started blowing against my back coming from the direction of the verandah. This was accompanied by very heavy rain. I struggled to close the bedroom windows that were near me on the bed. I then attempted to reach the verandah windows but could only drag myself along the floor. I was half in and half out of my room but could make little progress. I was cursing all the while until Desy finally woke me up. I'd been making quite a lot of noise as usual.

On awakening, I immediately thought of the wind and rain storm being a metaphor for Jung's pneuma. I decided to refresh my understanding of this Jungian concept via Gemini. What follows is its response to my request for clarification.

********************************

In Carl Jung’s analytical psychology, pneuma is the Greek word for "breath" or "spirit" which Jung used to describe the autonomous, non-material, and divine-like dimension of the unconscious and human psyche.

Key Concepts of Pneuma in Jungian Psychology

Spirit and Breath: Derived from ancient roots meaning wind or breath, Jung viewed pneuma as the vital, insubstantial, and essential force of life without which nothing is truly alive.
Connection to the Unconscious: Drawing on Gnostic traditions, Jung positioned pneuma in the upper, transcendent regions of the psyche—representing the spiritual and divine-like layer of the collective unconscious—as opposed to physical matter (hyle or the body) at the bottom and the human psychological sphere in between.
Phenomenon of Inspiration: Rather than treating spirit (pneuma) as an abstract theological concept, Jung approached it scientifically as a lived psychic phenomenon that brings meaning, inspiration, and inner transformation.

Carl Jung meticulously differentiated between psyche (the soul or mind) and pneuma (the spirit). While secular psychology often blends these terms, Jung drew heavily from classical Greek philosophy, Gnosticism, and Christian theology to treat them as distinct layers of human experience. [1, 2, 3, 4]

Jung separated the two concepts based on specific structural boundaries, psychological functions, and principles of energy:

1. Scope: The Container vs. The Dynamic Content

The Psyche (The Totality): For Jung, the psyche is the entirety of all psychic processes. It is the ultimate container that encompasses everything—including the conscious ego, the personal unconscious, and the collective unconscious. The psyche represents the total human personality. [5, 6, 7]
The Pneuma (The Autonomous Force): In contrast, pneuma is not the whole system, but an autonomous, dynamic force within the psyche. Jung viewed pneuma as an objective, empirical phenomenon—a burst of spiritual energy or a spark of the divine that breaks into human consciousness from the deepest layers of the collective unconscious. [3, 8]

2. Archetypal Principles: Eros vs. Logos

Jung mapped pneuma and psyche to the ancient polarities of cosmic principles: [1]

Psyche as Eros (Soul/Yin): Jung often associated the soul (psyche or anima) with the principle of Eros—the feminine, receptive, relational, and connective tissue of life. It is bound up with emotion, subjectivity, and biological vitality. [1, 9, 10, 11]
Pneuma as Logos (Spirit/Yang): Jung aligned pneuma (or animus) with Logos—the masculine, generative, discriminating principle of intellect, law, meaning, and higher consciousness. Pneuma provides the "word," the framework, and the overarching meaning that structures the chaotic emotional landscape of the soul. [1, 9, 11]

3. The Tripartite Hierarchy of the Self

Adapting early Gnostic systems, Jung visualized the human constitution as a vertical spectrum where the psyche mediates between the physical and the spiritual world:

Hyle (Matter): The lowest level; the physical body and biological instincts.
Psyche (Soul): The middle tier; the psychological sphere, individual ego, personal memories, and emotional complexes.
Pneuma (Spirit): The highest, most transcendent tier; the overarching spiritual reality that holds universal truth and guides human transformation. [7, 8, 12]

Summary of Differences

Feature	Psyche (Soul / Mind)	Pneuma (Spirit)
Nature	The entire system of human consciousness and unconsciousness.	An autonomous force or spark that activates the system.
Core Principle	Eros (Connection, relationship, emotion, biological animation).	Logos (Meaning, intellect, dynamic will, divine inspiration).
Source	Rooted in both personal history and human biology.	Rooted in the transcendent, transpersonal collective unconscious.
Function	To experience, adapt, and process everyday life.	To inspire, provide revelation, and force deep inner transformation.

Ultimately, Jung argued that a psychologically healthy individual cannot ignore either. The goal of individuation (becoming a whole self) requires the conscious ego to bridge the raw, biological vitality of the psyche with the transcendent, orienting meaning of the pneuma. [2, 7]

[1] https://experimentaltheology.blogspot.com

[2] https://www.quora.com

[3] https://forskning.ruc.dk

[4] https://www.marxists.org

[5] https://en.wikipedia.org

[6] https://www.ebsco.com

[7] https://www.youtube.com

[8] https://www.researchgate.net

[9] https://en.wikipedia.org

[10] https://www.quora.com

[11] https://www.youtube.com

[12] https://www.psychologistworld.com

In Jungian dream work, pneuma (spirit) manifests not as an abstract theological concept, but as a vivid, autonomous force that breaks into the dreamer's awareness to challenge, correct, or drastically shift a stagnant conscious attitude. [1, 2]

Because Jung understood the core nature of the unconscious as inherently symbolic and personified, the transcendent energy of the pneuma translates into specific, highly recognizable dream motifs: [3]

1. Archetypal Figures of Wisdom (Logos Personified)

When the spiritual force of the pneuma speaks to the dreamer, it often takes the form of personified archetypes representing absolute, objective insight. [4]

The Wise Old Man: A mentor, a philosopher, a dynamic spiritual master, a priest, or a cosmic guide. This figure speaks in universal truths, providing the dreamer with sudden revelations or answers that they could never have reasoned out with their waking intellect. [1, 3, 4]
The Animus (The Inner Masculine in a Woman): In a woman’s psyche, the animus is often the direct psychological messenger of the pneuma. He may appear as a brilliant thinker, a guide leading her to a mountaintop, or an inner voice offering sharp, logical, and illuminating truths that challenge her emotional stagnation. [5]

2. The Dynamic Elements: Air, Wind, and Breath

Because the literal Greek translation of pneuma is "breath" or "wind", the collective unconscious frequently uses these raw physical elements as metaphors for the invisible movement of the spirit. [4, 6]

Storms and Hurricanes: A sudden, violent storm in a dream that sweeps away old buildings or shifts the landscape symbolizes the pneuma forcefully tearing down a rigid, outdated ego structure.
The Breath of Life: Dreams of deep respiration, being given artificial respiration by a divine figure, or a sudden gust of fresh, clear alpine air breathing life into a dying room or object symbolize spiritual rejuvenation. [6]

3. Light and Vertical Movement

As the "highest tier" of Jung's tripartite structure of the psyche, pneuma is almost always associated with the upper celestial realm and sudden illumination.

Ascent Motifs: Flying upward, climbing an impossible mountain peak, or taking an elevator into the clouds all indicate the ego being pulled out of the murky, instinctual layer of the body (hyle) into a place of higher spiritual perspective (pneuma).
Illumination: Spotlights, a brilliant sun breaking through heavy clouds, a burning bush, or an all-encompassing golden light indicate that a spiritual truth is being revealed to the dreamer.

4. The Self and Mandalas (The Divine Geometry)

When the pneuma acts to unify the entire human personality, it produces the most sacred symbols of the collective unconscious: [4]

Geometric Wholeness: Dreams featuring complex, radiant circles, squares, or fourfold geometric shapes—what Jung called mandalas—represent the pneuma creating cosmic order out of psychological chaos.
The Divine Child: A motif representing new, untainted spiritual potential born out of absolute darkness. [4]

How it Functions: The Compensatory Principle

Jung noted that pneuma manifests most aggressively in the dreams of people whose waking lives are either dangerously materialistic or deeply chaotic. If an individual is overly consumed by physical cravings, status, or biological impulses, the pneuma will break into a dream—perhaps as a terrifying storm or an authoritative guide—to force the ego to look upward and re-establish the psyche’s natural equilibrium. [1, 2]

[1] https://www.youtube.com

[2] https://en.wikipedia.org

[3] https://www.youtube.com

[4] https://somniary.com

[5] https://en.wikipedia.org

[6] https://forskning.ruc.dk

The Spiritual Hierarchy

2026-09-13T21:11:37.540+07:00

This follows on from the previous post The Journey of the First Soul.

Gemini asked me:

Would you like to explore how the First Soul, upon attaining God-Realization, established the eternal "Spiritual Hierarchy" and the role of the Avatar to guide subsequent souls?

I said I would and here was Gemini's response:

The First Soul and the Origin of the Divine Plan

When the First Soul (also referred to as Adi Purush, Adam, or the Ancient One) completed His direct, unencumbered journey through evolution and involution, He became the very first drop-soul to achieve God-Realization independently on the seventh plane (Ars-e-Maula or Vishnu Pad).

Unlike souls who might remain solely absorbed in divine bliss (Majzoobs or Brahmi-Bhoots), the First Soul simultaneously gained complete, direct consciousness of all Creation. Realizing that millions of other drop-souls remained trapped in the illusion of separateness, He felt infinite compassion and laid out the Divine Plan [cite: 583, 590, 602]. To execute this plan, He established the Spiritual Hierarchy—the permanent, universal administrative structure designed to guide all subsequent souls through the maze of illusion back to God-Realization.

The Structure of the Spiritual Hierarchy

According to Meher Baba, the Spiritual Hierarchy operates continuously on Earth:

The 56 God-Realized Souls: At all times and in all ages, there are exactly 56 God-Realized human beings (Shiv-Atmas) living on Earth.

The Five Perfect Masters (Qutubs or Sadgurus): Out of these 56, exactly five souls hold the active governing offices of the Five Perfect Masters. They control the movements of the universe, maintain the cosmic balance, and guide pilgrims through the inner subtle and mental planes [cite: 17, 60, 136, 517, 595]. One of these five acts as the Qutub-e-Irshad, the head of the universal administration.

The Unique Status and Return of the Avatar

The First Soul, by virtue of being the first to achieve God-Realization, established the eternal office of the Avatar (the God-Man, Christ, Messiah, or Prophet):

Man Become God vs. God Become Man: A Perfect Master is an ordinary human soul who progressed through evolution, reincarnation, and involution to become God (Man become God) [cite: 137, 138, 400, 425]. In contrast, the Avatar is God directly descending into human form (God become Man) without undergoing evolution or reincarnation.

The Avataric Advent: Every 700 to 1400 years, when spiritual decline reaches its lowest point and materialism reigns, the Five Perfect Masters conjointly precipitate the direct descent of the Avatar into human form.

The Veil of Vidnyani Sanskaras: To allow the Avatar to function in a human body, the Five Perfect Masters place a temporary veil (vidnyani veil) over His infinite consciousness at birth. At the designated moment in His life, the Perfect Masters rend this veil, awakening Him to His divine Avataric identity and handing over the sole charge of the universe into His hands.

Guiding Subsequent Souls & The Avataric Circle

Because subsequent souls carry a heavy burden of accumulated, unnatural sanskaras, they cannot cross the inner spiritual planes or the final abyss between the sixth and seventh planes by independent effort; they strictly require the grace and direct help of a Perfect Master or the Avatar.

The Universal Push: When the Avatar manifests on Earth, His physical actions release immense spiritual forces across all planes, giving a simultaneous "Universal Push" to all animate and inanimate creation, accelerating the evolution and involution of consciousness everywhere.

The Eternal Avataric Circle: In every advent, the Avatar brings with Him His permanent Inner Circle of 12 men and 2 women (a total of 14 offices), alongside outer circles totaling 122 members. While the specific human personalities change in each age, the 14 specific cosmic offices/roles (such as the roles filled by Peter or Judas in the time of Jesus) remain identical across all Avataric advents. All members of the Avatar's Inner Circle attain God-Realization during or shortly after the Avatar's life on Earth.

The Journey of the First Soul

2026-09-11T22:08:39.899+07:00

Using my Meher Baba notebook, I asked Gemini the following question:

Can you summarise what Meher Baba said about the differences the first person’s reaching the seventh plane of consciousness made to the attempts of subsequent aspirants wishing to attain this state.

This was the response:

Meher Baba explained that the journey of the very first soul to attain the seventh plane of consciousness was fundamentally different from the path of all subsequent spiritual seekers in its speed, ease, and requirement for external guidance.

The Journey of the First Soul

The "First Soul" or "First Pilgrim" navigated the evolutionary kingdoms in just seventy-seven forms and progressed through the seven planes of involution very easily.
His journey was significantly quicker than that of any subsequent soul because He lacked a heavy burden of accumulated impressions, or sanskaras.
When facing the vast abyss between the sixth and seventh planes, He transcended His own mind and crossed over completely independently, without any external help.
This First Soul instantaneously passed from Majzoobiyat (a God-merged state) to Qutubiyat (Perfect Masterhood).
By doing so, He established Himself as the Personal God—the "Nameless Ancient One"—and was the first to occupy the eternal throne in the seventh heaven.

The Challenge for Subsequent Aspirants

Unlike the First Soul, subsequent seekers accumulate innumerable sanskaras during their long evolutionary process, forcing them into a slow, zigzagging cycle of reincarnation to wear these impressions down.
Because of these dense impressions, their progress through the inner planes is fraught with the risk of becoming enchanted or trapped by the ecstatic experiences of the subtle and mental heavens.
It is entirely impossible for later aspirants to cross the deep abyss separating the sixth and seventh planes through their own independent efforts.
To attain the seventh plane and achieve God-realization, subsequent souls absolutely require the direct grace, touch, or guidance of a Perfect Master (Sadguru) who has already realized the ultimate truth and can pull them across the final threshold.

The figure of 77 forms for the first soul prompted me go directly to the notebook and ask the following:

"The "First Soul" or "First Pilgrim" navigated the evolutionary kingdoms in just seventy-seven forms and progressed through the seven planes of involution very easily." I find this confusing as normally 500 million forms are required. The number 77 seems preposterous. Can you clarify my confusion.

Here was the response:

The contrast between the 77 forms taken by the First Soul and the millions of forms and lifetimes required for all subsequent souls is one of the most unique aspects of Meher Baba's cosmology.

1. The Journey of the "First Soul" (The First Pilgrim)

According to Meher Baba, the First Soul (also referred to as the First Drop, Adam, or the Ancient One) was the very first individual drop-soul to emerge from the unconscious state of God at the OM Point when the original Whim ("Who am I?") arose.

Only Natural Sanskaras: When creation first emerged, there were no accumulated "unnatural" sanskaras—such as complex desires, lust, greed, or binding psychological attachments. The First Soul gathered only the bare minimum of natural sanskaras strictly necessary to unfold consciousness.
A Direct 77-Form Evolution: Because His journey was completely pristine and unencumbered by unnatural impressions, He did not need to branch off into millions of sub-species or repeat evolutionary forms. He moved smoothly and directly through key archetypal stages—the First Stone, First Metal, First Plant, First Worm, First Insect, First Reptile, First Fish, First Bird, First Animal, and into the First Man—taking exactly 77 major forms in total.
Independent Realization: During involution, because He had no dense web of desires entangling Him in the inner heavens, He traversed the seven planes effortlessly. When He reached the vast abyss between the sixth and seventh planes, He transcended His own mind completely independently—without any external help—becoming the first God-Conscious human being.

2. Why Subsequent Souls Require Millions of Forms

For every soul (jeevatma) that follows the First Soul, the process is radically different:

Accumulation of Unnatural Sanskaras: As creation develops, subsequent souls accumulate dense, complex, and unnatural sanskaras through their experiences and desires in illusion.
50.4 Million Evolutionary Forms & 8.4 Million Species: To develop full consciousness and wear out these impressions across the seven evolutionary kingdoms (stone, metal, vegetable, worm, fish, bird, animal), subsequent souls must pass through approximately 8.4 million species (or 50.4 million total sub-human forms).
8.4 Million Human Reincarnations: Once human form is attained, the soul is caught in a cycle of 8.4 million human births and deaths (reincarnations) to balance and thin out its accumulated impressions before involution can begin.
Need for a Perfect Master: Because of their heavy sanskaric burden, subsequent souls cannot cross the spiritual planes or the final abyss on their own; they strictly require the direct grace and intervention of a Perfect Master or the Avatar.

In short, 77 forms applied exclusively to the First Soul because His journey was 100% natural, direct, and free of unnatural sanskaras. For all souls following Him, the web of accumulated impressions expands the journey into millions of forms and reincarnations.

God and Ego

2026-09-04T12:24:52.446+07:00

For some reason I was reminded of the equation:$$ \text {GOD}=\frac{1}{\text { EGO}} $$It's an effective way of communicating a spiritual truth to someone with some mathematical or scientific understanding. As Meher Baba said:

The less you think of yourself and the more you think of Baba, the sooner the ego goes and Baba remains. When you - ego - go away entirely, I am One with you. So bit by bit, you have to go.

Here is what Gemini had to say about the equation.

The equation GOD = 1/EGO is a spiritual metaphor meaning that God and the ego have an inverse relationship, where as one increases, the other disappears.
The Inverse Relationship

Opposite forces: You cannot be full of your own self-importance and fully aware of the divine at the same time.

Growing the ego: When your ego goes up toward infinity, your connection to God approaches zero.

Surrendering the ego: When your ego drops toward zero through humility, your experience of God approaches infinity.

What the Ego Means

Separation: The ego makes you feel like a separate, isolated creature fighting for survival and status.

Edging God out: It traps your identity in your body, possessions, and reputation.

Blindness: A loud ego blocks you from feeling love, peace, and unity with others.

What God Means

The infinite whole: God represents the universal reality and unconditional love that exists beyond human pride.

What remains: God is what you experience when you finally let go of the illusion of your separate, fragile self.

There are many variations on this theme:

You Alone Exist

2026-09-04T09:17:33.137+07:00

I've copied the following from the Avatar Meher Baba Bombay Centre's daily email so that it can be easily located:

(Sept. 1962) . . . Bhau was translating some of the discourses into Hindi. One day, Baba handed him the manuscript and gestured, “I want you to translate this into Hindi and make it interesting [for the Hindi speaking people].”
Bhau said, “If it is interesting in English, naturally it will be interesting in Hindi.”
Baba replied, “That I don’t know. I want you to make it interesting and the language should be simple.”
Bhau thought over what Baba had said. It occurred to him to put the whole book in dialogue form, and he completed one discourse in this style. He read it to Baba, who was pleased and complimented him, “Yes, this is what I meant.”
Baba also suggested songs should be included, and mentioned there should be a prayer, too. Bhau remembered that back in 1959 Baba had given him a special couplet in Hindi: He found the couplet, made it the first couplet of the ghazal, and composed eleven more to go with it.
The next evening when he went for watch, Baba asked, “Did you compose the prayer?” and hearing that he had, Baba asked Bhau to read it to him. Baba was pleased, but stated the prayer should be longer. Baba was in a very good mood that day and, drumming his thighs with his fists in rhythm to the lines, he began composing new couplets, which Bhau wrote down. Sitting on his bed, Baba dictated seventeen more couplets, and thus, the poetic prayer Tumi Tau Ho (God, You Alone Exist) came into being. In a later period, Meher Baba stated that one day this prayer would be recited by people in their homes throughout the world. The following is the entire prayer. (1)

YOU ALONE EXIST

O priceless treasure of Knowledge!
You are within and without, and You are the Ocean of Mercy.
You are in all the worlds; You are the Ocean of attributes!
O Meher, God-Incarnate, You alone exist!

You are Yezdan. You are Ezad.
You are Allah and Ishwar.
You are Ram and You are Buddha.
You are Beloved Lord Krishna,

Who with one finger lifted the mountain; You alone exist!
You are the Beyond God and the Beyond-Beyond God also.
O Ocean of Kindness, You alone exist.
You are Muhammad, You are Perfection Personified.

You are Knowledge Itself, and You alone exist.
You live in everyone and You are everyone.
O Beloved, You are the Enlightened One, and You alone exist.
You are with attributes and without attributes!

You are the sole player in the divine game. You alone exist.
You are matchless, the Only One!
You reside in every heart, and You alone exist.
You are eternally motionless, and immovable is Your abode.

You are the Highest, for You alone exist.
You are the Doer, the deed, and the cause of doing!
The sustainer You are, and the Master of Masters.
You alone exist.

You are the seeker, the worship and the sadhana. (2)
O Meher, God-Incarnate, You alone exist!
You are in front and behind, You are above and below,
O Lord, You live in every house, and You alone exist.

You are beyond Beyond, yet You remain within everyone.
You are All-Pervading, and You alone exist.
You are in each neighborhood. You are the Sustainer.
You Yourself are all worlds, and You alone exist.

Everywhere, whether above or below,
You are complete; You alone exist.
You are unseen, yet seen also.
You live in everyone forgiving each his sins. You alone exist.

There is no one without You!
You are manifesting and unmanifest, as You alone exist.
You are man. You are birds.
You are fish and animals, for You alone exist.

You are bugs and gnats, You are snakes and scorpions,
You are ants and mosquitoes, for You alone exist.
You are insects. You are lice.
You are dogs, asses and pigs. You alone exist.

You are deer and elephants;
You are cats and monkeys; You alone exist.
You are the moon and the stars, the dawn and the night,
and the sun and also the light. You alone exist.

You are wind and water,
and the animals of the water; You alone exist.
You are silver and gold, You are copper and iron,
You are brass and stone; You alone exist.

You are tea and coffee, and the sugar also; You alone exist.
You are paper and the book,
You are the school and office; You alone exist.
You are pen and ink and You are the gifted writer. You alone exist.

You are the door and window.
You are the marble floor; You alone exist.
You are the medicine and the disease
and the Doctor also; You alone exist.

You are the game and the Player,
and the spectator also; You alone exist.
You are the flower and the thorn,
and You are the fragrance. You alone exist.

You are the Singer. You are the musical instrument.
You are the sweet tunes, for You alone exist.
You are the Prayer and the words of the prayer.
You are the forces of evil and the powers of light. You alone exist.

You are the soldier, the army, and the Supreme General.
You alone exist.
You are the Sailor, the ship, and the wide Ocean;
You alone exist!

You are the storm’s turbulence and the tranquil waters.
You are the pearl and You are the shell. You alone exist.
You are the shore, the Ferryman, and the sea also,
for You alone exist.

You are the Beggar, the giver, and the charity; You alone exist.
You are the slave and the Lord;
You are the Beyond God. You are God. You alone exist.
You are Mother and Father;

You are Master, brother and friend.
You are family and relatives; You alone exist.
There is no one besides You!
Eternally You are, for You alone exist!

You are Pran (3) and You are heart.
You are also the Beloved of the heart; You alone exist.
You are the Beloved and the Lover,
and You are the nectar of Love, as You alone exist!

You are breath and life itself.
Our minds are enthralled by Your beauty! For You alone exist!
You are the house. You are the inhabitants
and the bricks and furnishings. You alone exist.

You are the Worshipper, his worship,
and the One worshipped, as You alone exist.
You are Consciousness and the Way to Consciousness!
O Meher, God-Incarnate, You alone exist!

You are Khwaja, (4) You are Qutub!
You are Pir and Qalandar! (5) You alone exist.
You are Hafiz, You are Sanai! (6)
You are Dara and Alexander! (7) You alone exist.

You are Jesus Christ! You are Elahi!
You are the Ocean, infinite and pure; You alone exist.
You are the Koran and the One who prays!
You are Vali, (8) and You are the Messenger; You alone exist.

You are the Beginning, and You are the End.
You are also beyond the Beginning and beyond the End.
You alone exist.

You are infinitely beautiful and infinitely close!
O Meher, God-Incarnate, You alone exist!
You are Brahma and You are Vishnu;
You are the guileless Shankar. (9) You alone exist!

Bhau says, “O Beloved Meher, You are The Word
and You are The Letter! You alone exist!”

This prayer was first printed in its entirety as part of the introduction to The Nothing and the Everything by Bhau Kalchuri, which was his first book published in English written under Meher Baba’s direction, 1982.
Sadhana is a yogic spiritual practice or discipline. Refer to Meher Baba’s Discourses.
A Sanskrit word, Pran is the original underlying Force or Energy in the universe, as the original Space is called Akash. Refer to The Nothing and the Everything, pages 32-34, regarding the original conflict between Pran and Akash causing the beginning of creation or Matter.
Khwaja, meaning Lord, may refer to the Persian Perfect Master Khwajah Khizr, who is a legendary figure who discovered and drank the water of life and became immortal, and from time immemorial presides over the well of immortality.
Khizr is a divine post of a Perfect Master who bestows Realization and Perfection upon a man who has no physical connection with a living Perfect Master. In such instances, Khizr takes a physical form and bestows his divine grace of Perfect Masterhood. Two known instances when Khizr intervened was the perfecting of Francis of Assisi and Narayan Maharaj of Kedgaon.
Qalandar, literally meaning freespirited in Persian, is a Muslim ascetic or monk who gives up all possessions and wanders in the world.
Sanai was a Persian Sufi Perfect Master and renowned poet of Shiraz, Iran, author of Hadiqatul Haqiqat — Garden of Truth. Died 1131.
Alexander refers to the Greek conqueror of Persia, Alexander the Great, king of Macedon, (356 B.C.-323 B.C.)
In Arabic, a Vali or Wali-Allah means a Friend of God, a fifth plane mental conscious pilgrim who is said to speak with God, or hear the voice of God. In Vedanta, a man of the fifth plane is called Shiv. In Sanskrit and ancient Hindu mythology, Vali was the name of a king who was punished by God (Vishnu) in his incarnation as Vamana (the Dwarf), for his excessive charity and condemned to rule over the nether world. The name Vali was also of a monkey chieftain mentioned in the epic Ramayana. He was killed by Ram.Shankar is another name for Shiva; in Hindu mythology, the First Man. Shankar is also the abbreviated name for the Vedic philosopher, Sankaracharya (788-820).

Lord Meher, Original Publication, Bhau Kalchuri, Vol. 18, pp. 5932 – 5935

After Death

2026-08-28T14:08:07.038+07:00

I got Gemini to create the following report based on this query:

What has Meher Baba to say about the life after death and that time between our physical death and a new incarnation.

Life After Death and the Transition of the Senses

According to the spiritual teachings of Meher Baba, physical death is not an end, but a transition. He described ordinary physical death as a temporary state of rest—comparable to a long, dreamless sleep—from which the soul inevitably awakens. While the physical body is discarded like an old garment, the limited ego, mind, and subtle body remain entirely intact, carrying the accumulated impressions (sanskaras) that shape the soul's next destination and its ultimate journey back to oneness.

The Immediate Aftermath of Death

Following the dropping of the physical body, the soul undergoes a specific transition before entering its subjective after-death state:

The Threadlike Link (1 to 5 Days): For the first one to three days, the subtle body retains a highly sensitive, threadlike connection to the discarded gross body.
The Astral Transit (40 to 72 Hours): During the first 40 to 72 hours, the disembodied soul remains stationed in the sub-subtle or astral world. The soul is highly sensitive to its physical surroundings and the emotions of its loved ones.
The Harm of Grieving: Because the departed soul is drawn to those it loved, intense grieving and weeping by relatives can distress the soul and anchor it to the earth plane. Conversely, when loved ones celebrate the soul's release, it becomes much easier for the soul to sever its attachments and progress.

The Transition of the Senses Across the Planes

As a soul progresses up the planes of consciousness, it gradually sheds its reliance on the physical senses until only a singular, spiritual sense of "seeing" remains on the sixth plane:

The Gross Sphere: The soul experiences the outer world through the physical body and is bound to a wide range of experiences, including seeing, hearing, smelling, eating, sleeping, and clearing the bowels.
The Subtle Sphere (Planes 1–3): As consciousness turns inward, sensory experiences are reduced to three subtle faculties: seeing, smelling, and hearing.
The Mental Sphere (Planes 5–6): The soul becomes completely unconscious of both the gross and subtle worlds. On the fifth and sixth planes, only a single sense remains: the mental sense of "seeing." On the sixth plane, the soul uses this inner eye to see God face-to-face continuously in everything and everywhere.

The Metaphor of the Seven Doors

Meher Baba likened the spiritual journey to passing through the "Sevenfold Veil," comparing the stages of involution to the seven physical openings in the human face:

First Plane: Entered through the first door, represented by the mouth.
Second and Third Planes: Crossed via the second and third doors, represented by the right and left nostrils.
Fourth Plane: Crossed via the fourth and fifth doors, represented by the right and left ears.
Fifth Plane: Crossed via the sixth and seventh doors, represented by the right and left eyes.
Sixth Plane: The pilgrim arrives at the center of the forehead. Here, the inner "third eye" is fully opened, allowing the soul to see God everywhere.

Comparative Chart: After-Death States and Destinations

The table below summarizes the different spiritual paths, experiences, and resolutions for souls transitioning from the physical world, depending on their state of consciousness and the nature of their death:

State / Destination	Condition / Cause	After-Death Experience	Duration & Resolution
Normal Reincarnation	Average human life with a standard balance of positive and negative impressions.	Subjective states of heaven or hell experienced in the subtle body. Experiences are magnified tenfold or a thousandfold compared to earthly life.	Temporary. Once the predominant impressions are exhausted, the residual opposite impressions goad the soul to reincarnate.
Sudden / Accidental Death	Physical life cut short abruptly by accident, illness, or disaster before the natural lifespan is complete.	The soul is reborn almost immediately in order to complete the exact remaining "time-span" of the previous life.	Reborn quickly. This explains the spiritual cause of childhood deaths, as the child is finishing the residual time-allotment of their past life.
Immediate Reincarnation	Good and bad impressions happen to achieve near-perfect balance at the exact moment of death.	Bypasses the heaven and hell states entirely, avoiding the intensive subjective period of review.	Immediate. Reincarnates directly into a new physical form on earth.
Suicide	Violent, self-inflicted termination of physical life, violating natural spiritual laws.	The soul remains bound to millions of unspent gross impressions without a body to exhaust them. Suspended in the astral world.	Can remain suspended as a "ghost" for centuries. Can only be released through the direct, merciful intervention of a Perfect Master or Avatar.
Spiritually Advanced	Pilgrims who have actively progressed on the inner planes of consciousness.	The soul travels upward beyond the lunar sphere. They bypass heaven and hell, remaining in high spiritual stations.	They may temporarily utilize the bodies of earth-conscious individuals to help work out impressions until they reincarnate to finish the path.
Connected to a Master	Disciples and lovers who are deeply connected and surrendered to a Perfect Master or the Avatar.	The soul completely bypasses heaven, hell, and the general laws of after-death illusion.	The Master absorbs the soul directly into Himself, allowing them to rest or live eternally within His divine presence.

Conclusion

Ultimately, Meher Baba's teachings emphasize that the transition of death is a highly organized, purposeful process designed to thin out our bindings. Whether through the slow, subjective processing in heaven and hell, or the swift cycle of accidental rebirth, the soul is continuously guided toward the ultimate goal: the final "Real Death" of the limited ego, resulting in the realization of its true identity as infinite, eternal God.

Functioning on the Higher Planes

2026-07-27T15:47:17.385+07:00

I asked the following question of Gemini using the sources in my Meher Baba Notebook:

I find it hard to understand how people on the higher planes of consciousness can be oblivious of the physical world and yet continue to function in it with a physical body. What do the sources have to say about this?

Here was the response:

To understand how an individual on the higher planes of consciousness can be completely oblivious of the physical world yet continue to eat, walk, and function within it, Meher Baba compares their state to that of a somnambulist or sleepwalker . While this appears contradictory to ordinary human understanding, Meher Baba explains the mechanics of this phenomenon through several core principles:

A somewhat flawed graphic generated by Gemini
based on its response to my query

The Analogy of Sleepwalking and Reflex Actions

When a person walks or talks in their sleep, those around them can hear and observe these physical actions, yet the sleeping individual is completely unaware of performing them.
Similarly, individuals on the subtle or mental planes are totally unconscious of gross physical actions, even though they appear to ordinary observers to speak, eat, drink, or move around.
In the case of a Majzoob - a God-merged soul on the seventh plane who is conscious only of the "I am God" state and utterly oblivious to the three worlds - any apparent physical preference, emotional reaction, or bodily movement is an automatic reflex action of which they are entirely unconscious, much like the sound of snoring is to a fast-asleep man .
When a Majzoob walks, he is functioning as a "divine sleep walker," and if he speaks, he is talking in his divine sleep .

Subconscious Energy and Divine Sustenance

Once an advanced pilgrim directs their conscious energy entirely toward the inner spiritual life beyond the domain of the intellect and physical senses, they become unconcerned with bodily requirements.
All conscious energy is absorbed in the inner planes, leaving the physical body and its ongoing sustenance to its own subconscious energy and to direct support from God.
Meher Baba noted that when the mind stops paying attention to the physical body, the body automatically survives and looks after itself.
For those in states of deep divine intoxication (*masts*), the divine power of *Vidnyan* (superconscious knowledge) that vibrates the universe directly sustains and cares for their physical frames.

Indirect Utilization of the Body

Although an aspirant on the subtle or mental planes is unconscious of the gross body, they still work through that body indirectly from their respective spiritual station.
An individual with subtle consciousness functions consciously in the realm of energy, while one with mental consciousness functions in the realm of mind.
Because their subtle and mental bodies are fully developed, they can unconsciously utilize the gross body for basic functional aspects such as eating, drinking, seeing, and sleeping, while their actual awareness remains exclusively anchored in the inner spiritual worlds.

The Reflection of Consciousness

Meher Baba clarifies that what ordinary gross-conscious people observe as physical actions performed by someone on the mental plane is merely the gross interpretation of the reflection of their mental activity.
He illustrates this using the reflection of the moon in a lake: as long as your gaze is directed at the water, the moon appears to be in the lake, but it is actually only a reflection.
In the exact same way, the true consciousness of an advanced soul is not present in the physical world; only the reflection of their consciousness is here, making it appear to observers as though they are conscious of the gross plane.

Ultimately, while the physical shell continues to operate through natural laws, automatic bodily reflexes, and divine support, the individual's true awareness is entirely detached from matter . Their physical form remains visible and active to ordinary observers, but their consciousness is fully absorbed in the profound grandeur, power, and beatific vision of the inner spiritual realities .

Mormonism

2026-07-11T22:49:49.049+07:00

It's difficult to know to which of my blogs to I should post this information about Mormonism. Giving that it's a religion, I've chosen this blog after requesting Gemini to undertake the following research:

Can you give me a detailed report on Mormonism including how the religion began, the people involved in its founding, the full history of the religion from its origin to the present time, its similarities to and differences from mainstream Christianity, any controversies attaching to it, the distribution and number of its followers from the early days to the present, its proselytism and any other relevant information.

Here was the response:

The Latter Day Saint Movement: A Comprehensive Historical, Theological, and Sociological Analysis

1. Introduction and Origins of the Movement

The Church of Jesus Christ of Latter-day Saints (LDS Church) and the broader Latter Day Saint movement originated in the fervent religious revivalism of early 19th-century America. Born in the "Burned-over District" of western New York, the movement was founded by Joseph Smith Jr., who claimed divine restoration of the primitive Christian church. Over nearly two centuries, what began as a localized millennialist sect has evolved into a highly centralized, globally distributed religion with millions of adherents, massive institutional wealth, and a complex web of sociological and theological developments.

The Founding Era and Early History (1805–1844)

Joseph Smith Jr. was born on December 23, 1805, in Sharon, Vermont, into a family of farmers who faced frequent financial struggles and serial crop failures, eventually precipitating a relocation to Palmyra, New York, in 1816. The Smith family’s early years were marred by hardship, including a severe typhoid epidemic in 1812 that nearly cost young Joseph his leg, leaving him with a permanent limp. The Palmyra region was a hotbed of evangelical fervor during the Second Great Awakening, leaving the teenage Smith deeply troubled by denominational strife and uncertain of which sect to join.

In the spring of 1820, Smith retreated to a grove of trees to pray for guidance. According to his subsequent accounts, he experienced a "First Vision" in which a pillar of light descended, and God the Father and Jesus Christ appeared to him as distinct physical personages. They instructed him to join none of the existing churches, declaring that mainstream Christianity had strayed from the truth and that all current creeds were an abomination. This foundational event marked the beginning of Smith's claim to prophetic calling, though it did not immediately alter his daily life; he continued farming and engaging in local treasure-hunting ventures using seer stones.

In 1823, Smith reported a series of visitations from an angel named Moroni, who directed him to a nearby hill (Cumorah) where golden plates were buried. These plates purportedly contained the record of ancient American prophets. After a period of instruction, Smith was permitted to retrieve the plates in 1827 and began translating them into English. The ensuing translation was published in 1830 as the Book of Mormon. The text posits that around 600 B.C., an Israelite named Lehi migrated with his family from the Middle East to the Americas. His descendants eventually fractured into two warring factions: the Nephites and the Lamanites, whom early Mormons considered the primary ancestors of Native Americans. A central theological event in the text is the post-resurrection visitation of Jesus Christ to the Americas in 33 A.D., inaugurating a temporary era of peace before the Nephites were ultimately annihilated by the Lamanites around 385 A.D..

On April 6, 1830, Smith officially organized the Church of Christ (later renamed the Church of Jesus Christ of Latter-day Saints). Driven by millennial expectations of the imminent Second Coming of Christ, the early saints sought to build a utopian "Zion". They practiced forms of communal economics, such as the United Order of Enoch, and initiated westward migrations to Kirtland, Ohio, and Jackson County, Missouri. However, the movement's rapidly growing political cohesion, collective economic practices, and unconventional beliefs frequently incited violent opposition from non-Mormon neighbors. Tensions escalated into armed skirmishes in Missouri, leading to an expulsion order that forced 15,000 adherents to flee to Illinois in 1839, where they established the city of Nauvoo.

The Nauvoo Period and the Martyrdom

In Nauvoo, Smith introduced complex theological concepts that radically departed from mainstream Christianity, including eternal marriage, the temple endowment, and the doctrine of human exaltation to godhood. It was also during this period that Smith secretly instituted the practice of plural marriage (polygamy) among the church elite. Dissent over Smith's secretive polygamous practices and his growing theocratic power culminated in 1844 when a group of disaffected members, led by William Law, published the Nauvoo Expositor to expose these practices. Smith, acting as mayor, ordered the destruction of the newspaper's printing press. This action incited a massive uproar in the surrounding area, leading to the arrest of Joseph and his brother Hyrum for treason. On June 27, 1844, both were assassinated by an anti-Mormon mob while awaiting trial in a Carthage, Illinois, jail.

2. The Succession Crisis and Denominational Schisms

The sudden martyrdom of Joseph and Hyrum Smith triggered a profound succession crisis that fractured the movement. Smith had left ambiguous and sometimes contradictory directives regarding his successor, and the immediate vacuum of leadership left the church vulnerable. Several factions and contenders emerged:

• Hyrum Smith:

As the Assistant President and Presiding Patriarch, Hyrum would have been the natural successor, but his simultaneous murder precluded this.

• Samuel Smith:

Following lineal succession principles, Joseph's younger brother Samuel was next in line, and Joseph had reportedly designated him shortly before his death. However, Samuel died suddenly just a month later on July 30, 1844, under circumstances that his brother William later alleged involved foul play, though no physical evidence supports this.

• Sidney Rigdon:

The sole surviving counselor in the First Presidency, Rigdon arrived in Nauvoo in August 1844, claiming that no one could replace Joseph Smith but offering himself to act as a "guardian" of the church.

• The Quorum of the Twelve Apostles:

Led by Brigham Young, the senior apostle, the Quorum argued that Joseph Smith had conferred all necessary priesthood keys upon them prior to his death. On August 8, 1844, a general assembly of the church voted overwhelmingly to sustain the Twelve Apostles as the governing body.

• James J. Strang:

Claiming he possessed a letter of appointment from Smith, Strang attracted a substantial following (the Strangites) and established a community in Voree, Wisconsin, before his own assassination.

• Lineal Succession (Joseph Smith III):

A faction believed leadership should pass to Joseph Smith’s eldest son, who was only eleven at the time of the martyrdom. This group, rejecting the authority of Brigham Young and the practice of polygamy, eventually consolidated in the Midwest as the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS), now known as the Community of Christ.

The Emergence of the Community of Christ

The RLDS Church formally reorganized in the 1850s, eventually securing Joseph Smith III as its prophet-president in 1860. Tracing its lineage directly through the Smith family, the denomination initially distinguished itself from the Utah-based LDS Church by fiercely rejecting plural marriage, temple secrecy, and polytheistic theology, maintaining more orthodox Protestant concepts of the Godhead.

Over the 20th and 21st centuries, the Community of Christ further decentralized its doctrine, moving progressively toward mainline Protestant neo-orthodoxy. It abandoned the claim of being the "one true church," implemented an open communion, authorized the ordination of women to the priesthood in 1984, and permitted LGBTQ+ marriages and ordinations in 2013. The tradition of lineal succession was officially discontinued by Wallace B. Smith in the 1990s. In early 2024, the Council of Twelve Apostles designated Stassi D. Cramm to succeed the retiring Stephen M. Veazey; Cramm was confirmed at the 2025 World Conference, becoming the first female Prophet-President in the denomination's history.

The 2024 Kirtland Temple Sale:

Facing severe financial insolvency, a projected structural deficit, and declining Worldwide Mission Tithes, the Community of Christ made the difficult decision to divest its most prized historic assets. On March 5, 2024, the denomination sold the Kirtland Temple in Ohio, the Nauvoo Red Brick Store, the Mansion House, the Nauvoo House, and various foundational manuscripts (including the Joseph Smith Translation of the Bible and the Book of Mormon "Caractors" document) to the LDS Church. The purchase price of $192.5 million provided the Community of Christ with an essential endowment to fund its future operations, while allowing the wealthy Utah-based LDS Church to consolidate control over the physical heritage of the early restoration movement, preserving it as a historic site rather than an operating temple.

3. The Utah Migration, Theocracy, and Conflict

The majority of the Nauvoo congregants followed Brigham Young. Facing continued hostilities and the revocation of the Nauvoo city charter, Young directed a mass exodus across the Great Plains starting in the bitter cold of February 1846. The vanguard company arrived in the isolated Salt Lake Valley on July 24, 1847, a date now celebrated in Utah as Pioneer Day.

In the Great Basin, Young operated a virtual theocracy. He sought to establish the sprawling "State of Deseret," stretching from Canada to Mexico, though the U.S. Congress instead created the smaller Utah Territory and appointed Young its first governor in 1851. The church maintained parallel ecclesiastical courts, requiring members to settle civil matters internally or face discipline, and directed a vast colonization effort throughout the American West, founding cities such as Las Vegas, Nevada, and San Bernardino, California.

The Utah War and the Mountain Meadows Massacre

Tensions between the Mormon theocracy and the federal government escalated into the Utah War of 1857. Fearing an invasion by U.S. troops sent by President James Buchanan, Young declared martial law, reactivated the territorial militia (the Nauvoo Legion), and encouraged indigenous Paiute tribes to harass emigrant wagon trains passing through the territory.

This wartime hysteria, compounded by fiery religious rhetoric from the "Mormon Reformation" (a period emphasizing strict obedience and the doctrine of blood atonement), culminated in the Mountain Meadows Massacre on September 11, 1857. Local Mormon militia leaders in southern Utah, including Isaac Haight and William Dame, besieged the Baker-Fancher wagon train—a group of emigrants from Arkansas traveling to California. After a five-day siege, militia commander John D. Lee lured the emigrants out under a banner of truce. The militia, aided by some Southern Paiutes, subsequently executed 120 men, women, and children, sparing only 17 infants who were taken into local Mormon homes.

The massacre remains one of the darkest chapters in the movement's history. For nearly two decades, church leaders attempted to pin the blame solely on the Paiutes. Ultimately, John D. Lee was the only individual executed for the crime (in 1877), though modern historical consensus points to a combination of local militia overreach and the intense, hostile climate cultivated by senior church leadership, including Brigham Young.

The Eradication of Plural Marriage and the FLDS Schism

Federal pressure on the LDS Church intensified through the latter half of the 19th century, primarily aimed at eradicating polygamy. Congress passed increasingly punitive legislation, culminating in the 1887 Edmunds–Tucker Act, which disincorporated the church, confiscated its property, and disenfranchised polygamists. Recognizing the existential threat to the church, President Wilford Woodruff issued the 1890 Manifesto, officially advising members against contracting any marriage forbidden by the law of the land.

Despite the Manifesto, plural marriages continued clandestinely, particularly in Mormon colonies in Mexico and Canada. This double standard prompted severe national scrutiny during the U.S. Senate hearings for Apostle Reed Smoot in 1904. In response, President Joseph F. Smith issued the "Second Manifesto," officially attaching the penalty of excommunication to any new plural marriages. This definitive break ultimately paved the way for Utah's statehood and the church's gradual integration into mainstream American society.

However, the renunciation of polygamy fractured the movement, leading to the emergence of Mormon fundamentalism. The Fundamentalist Church of Jesus Christ of Latter-Day Saints (FLDS) maintained that plural marriage was an unalterable requirement for celestial exaltation and established isolated, hyper-patriarchal compounds, notably in Colorado City, Arizona, and Hildale, Utah. Led in the 21st century by Warren Jeffs, the FLDS has been characterized by extreme isolationism, the reassignment of wives, child marriages, and systemic abuse. Jeffs was convicted in 2011 of child sexual assault and is currently serving a life sentence in Texas.

4. Theological Framework: Departures from Mainstream Christianity

While the LDS Church identifies as Christian, its theology diverges radically from traditional, creedal Christianity, rooted in Joseph Smith's rejection of Hellenistic philosophy and post-biblical Christian creeds.

The Godhead vs. The Trinity

Mainstream Christianity adheres to the ontological Trinity—one God existing in three co-equal, co-eternal, consubstantial persons sharing a single divine essence. LDS theology vehemently rejects this, defining the "Godhead" as three entirely separate and distinct beings: God the Father (Elohim), Jesus Christ (Jehovah), and the Holy Ghost. While perfectly united in purpose, they are not united in being. Furthermore, Mormonism teaches that God the Father possesses a tangible, anthropomorphic body of flesh and bone. In the famous "King Follett discourse," Joseph Smith taught that God was once a mortal man who progressed to divine exaltation, a concept summarized by the couplet: "As man now is, God once was; as God now is, man may be".

Eternal Progression, Cosmology, and the Fall

LDS doctrine rejects the classical Christian concept of creatio ex nihilo (creation out of nothing). Instead, it posits that matter and "intelligence" are eternal and uncreated. God organized pre-existing matter to form the universe and organized pre-existing intelligences to create the spirit children that eventually became human beings. Because human intelligence is co-eternal with God, LDS theology bypasses classical Christian dilemmas surrounding predestination and theodicy, asserting that human beings possess absolute free agency and cannot be coerced by divine grace.

Consequently, the LDS view of the Fall of Adam and Eve differs markedly from traditional Christianity. Rather than a tragic rebellion that introduced original sin, the Fall is viewed as a necessary, positive step in God's plan, allowing humanity to experience mortality, exercise agency, and progress.

Soteriology and the Degrees of Glory

The ultimate goal of LDS soteriology is not merely salvation from sin, but "exaltation" (theosis), wherein righteous individuals can become gods themselves, possessing the same power and glory as God the Father, and continuing eternal family relationships.

The LDS afterlife is categorized into three degrees of glory, rather than a binary Heaven and Hell:

1. Celestial Kingdom: The highest degree, reserved for faithful Mormons who receive all ordinances (including celestial marriage) and endure to the end. Only here can individuals achieve exaltation and godhood.

2. Terrestrial Kingdom: For honorable people who were blinded by the craftiness of men, or who received the gospel but were not valiant in their testimony.

3. Telestial Kingdom: For the wicked and ungodly, who suffer for their own sins before eventually receiving a degree of glory.

Scriptural Canon and Revelation

While orthodox Protestantism holds to the sufficiency of the Bible (sola scriptura), the LDS Church operates with an open canon. The standard works include the Bible (accepted "as far as it is translated correctly"), the Book of Mormon, the Doctrine and Covenants (D&C), and the Pearl of Great Price. Moreover, the church believes in continuous revelation through a living prophet who holds the authority to articulate God's will to the modern world.

Theological ConceptMainstream ChristianityLDS ChurchNature of GodOne God in three persons (Trinity); immaterial spirit.Three distinct beings; the Father and Son have tangible physical bodies.Origin of HumanityCreated by God ex nihilo.Intelligences are eternal/uncreated; progressed to spirit children of God.Original SinInherited from Adam (the Fall is a tragedy).Humans are not punished for Adam's transgression; the Fall was a necessary step.ScriptureClosed canon (The Holy Bible).Open canon (Bible, Book of Mormon, D&C, Pearl of Great Price).Ultimate DestinyHeaven or Hell; eternal union with or separation from God.Three degrees of glory (Celestial, Terrestrial, Telestial); potential for Godhood.

5. Institutional Structure and Priesthood Hierarchy

The LDS Church operates on a strictly hierarchical, theocratic model designed to emulate the primitive Christian church. There is no professional, salaried clergy at the local level; congregations (wards) are led by lay Bishops, and regional groups (stakes) are administered by Stake Presidents.

At the highest echelons, the church is directed by full-time ecclesiastical leaders known as "General Authorities," who receive modest living allowances drawn from corporate investments rather than member tithing.

• The First Presidency:

The highest governing body, comprising the President of the Church and his two counselors. The President is revered as a "prophet, seer, and revelator" who alone is authorized to exercise all priesthood keys on earth.

• The Quorum of the Twelve Apostles:

The second-highest presiding council, possessing authority equal to the First Presidency, though functionally subordinate while the President lives. Upon the death of the President, the First Presidency dissolves, and the Quorum of the Twelve assumes governance until the most senior apostle is sustained as the new President.

• The Quorums of the Seventy:

Leaders who assist the Twelve Apostles and serve in various geographic and administrative locations worldwide.

Recent Leadership Transitions:

The longevity of the Quorum members directly dictates succession, mirroring the College of Cardinals but determined strictly by tenure. President Russell M. Nelson, the 17th president of the church, led the organization from January 2018 until his death at age 101 on September 27, 2025. Following a brief interim period where the Quorum of the Twelve directed affairs, Dallin H. Oaks, the senior apostle and former Utah Supreme Court justice, was sustained and set apart as the 18th President of the Church on October 14, 2025. President Oaks retained Henry B. Eyring as First Counselor and selected D. Todd Christofferson as Second Counselor.

6. Global Distribution, Demographics, and Proselytism

The LDS Church's growth from a regional American sect to a global institution is one of the defining sociological phenomena of modern religion, driven by an expansive, highly regimented missionary program.

Proselytism and the Missionary Force

Guided by the Missionary Executive Council, the church deployed over 114,000 total missionaries in 2025, with over 78,000 serving as full-time teaching missionaries. Mission calls are initiated locally, processed by the Missionary Department, and individually assigned by a member of the Quorum of the Twelve.

Missionaries undergo intense preparation at 17 Missionary Training Centers (MTCs) worldwide, the largest of which is in Provo, Utah. The curriculum relies on the manual Preach My Gospel (updated in 2023 to emphasize online teaching and social media), focusing on doctrinal instruction, adherence to strict behavioral rules, and language immersion (motto: "SYL" or "Speak Your Language"). The missionary lifestyle is famously rigorous: individuals are assigned to companionships and are instructed never to be out of sight or sound of one another (save for using the restroom). They adhere to a strict dress code, operate on a highly regimented daily schedule, and are stripped of secular entertainment (movies, regular books, video games) to maintain focus.

Evolution of Missionary Age Policies:

Historically, young men served 24-month missions beginning at age 19, while young women could serve 18-month missions beginning at age 21. This disparity was initially designed to ensure continuous structure for young men and to intentionally preserve an age gap that discouraged inappropriate fraternization between male and female missionaries.

In 2012, President Thomas S. Monson lowered the ages to 18 for men and 19 for women, prompting a massive surge in female participation (jumping from 12% to nearly 30% of the missionary force). In a landmark adjustment on November 21, 2025, the First Presidency under Dallin H. Oaks announced that young women could now begin serving at age 18, immediately upon high school graduation, effectively matching the minimum age for young men. While the theological expectation (mandatory duty for men, optional for women) remains unchanged, this policy shift eliminates the "gap year" for women, seeking to consolidate faith formation during emergent adulthood and empower a rising generation of women in global ministry, while critics note it may pressure young women to bypass early college education or push them toward earlier marriages.

Demographics and Distribution

As of the end of 2025, the church reported a total global membership of 17,887,212. The institution relies heavily on convert baptisms, which saw a staggering all-time record of 385,490 in 2025—an increase of 24.9% from 2024. This surge has been driven almost entirely by aggressive expansion in the Global South, with nations like Brazil (12.7% growth), Mexico (10.1%), the Democratic Republic of the Congo (19.2%), Nigeria (6.3%), and the Philippines (6.0%) showing massive net gains.

Conversely, growth in the United States has largely stagnated. Internal church metrics reported a net decrease of 186 members in the U.S. in 2025 (totaling 6,929,770 members), driven by decreasing birth rates, name removals, and inactivity. External sociological surveys, such as the Cooperative Election Study, indicate that the percentage of American adults self-identifying as Latter-day Saints dipped below 1% for the first time in 2025 (down to 0.9%), illustrating a paradox of global expansion masking domestic attrition.

2025 Global Demographic Highlight	Figure	Year-Over-Year Change
Total Global Membership	17,887,212	+2.16%
Convert Baptisms	385,490	+24.9%
Congregations (Wards/Branches)	32,046	+1.17%
Full-Time Teaching Missionaries	78,596	+6.03%
Operating Temples	204	Extensive global expansion
U.S. Membership	6,929,770	0.00% (-186 members)

7. Ongoing Controversies and Doctrinal Challenges

The LDS Church continuously navigates a complex intersection of 19th-century theology, rigorous historical scrutiny, and 21st-century secular norms, leading to several high-profile controversies.

Historical Authenticity and Apologetics

The Book of Abraham:

In 1835, Joseph Smith purchased Egyptian papyri from a traveling exhibitor named Michael Chandler, claiming to translate them by revelation into the Book of Abraham, an essential canonized text detailing cosmology and the pre-mortal existence. When the papyri were rediscovered in the New York Metropolitan Museum of Art in 1966, independent Egyptologists determined that they were standard Egyptian funerary texts (The Book of Breathings) dating to the Ptolemaic period (circa 50 B.C.), bearing no linguistic relationship to Abraham. Furthermore, Egyptologists universally conclude that Smith's interpretations of the accompanying facsimiles were entirely incorrect. LDS apologists contend that the papyri may have acted merely as a "catalyst" for Smith's revelation, or that the specific source texts remain lost, but the discrepancy remains a significant hurdle for literalist claims of translation.

DNA and the Book of Mormon:

The Book of Mormon narrates that ancient Israelites migrated to the Americas, a concept interpreted historically by church leaders as meaning they were the primary ancestors of Native Americans. Modern population genetics and whole-genome sequencing, however, conclusively demonstrate that Indigenous populations of the Americas trace their genetic lineage almost exclusively to northeast Asia (via the Bering land bridge), with no detectable ancient Middle Eastern DNA markers (such as the distinctive X lineage mutations). In response, LDS scholars and the church have shifted toward a "limited geography model" in Mesoamerica, positing that the Lehites were a small demographic group that assimilated into a much larger, pre-existing Asian-descended population, causing their genetic signature to vanish through genetic drift and admixture.

Freemasonry and the Temple Endowment:

Joseph Smith became a Freemason in Nauvoo in March 1842. Merely weeks later, he introduced the temple endowment ceremony, which heavily mirrored Masonic rites—incorporating identical grips, non-disclosure penalties (such as pantomiming slitting one's throat, which the church removed in 1990), passwords, the use of compass and square imagery upon ceremonial garments, the five points of fellowship, and specific call-and-response teaching formats. While contemporary critics view this as plagiarism of an 18th-century European trade guild ritual, early Mormons and modern apologists argue that Freemasonry contained corrupted, apostate remnants of ancient, Solomon-era temple rites, which Smith divinely restored to their true, salvific purpose, shifting the narrative focus from Hiram Abiff to the creation of Adam and Eve.

Race, Gender, and Sexuality

The Priesthood and Temple Ban:

From 1852 under Brigham Young until 1978, the LDS Church barred Black men of African descent from holding the priesthood and banned Black men and women from receiving saving temple ordinances (endowment and sealing). The ban was historically justified by doctrines alleging that Black individuals carried the "Curse of Cain" (a mark of blackness) or were less valiant in the pre-mortal war in heaven. As the church expanded internationally—particularly in Brazil during the construction of the São Paulo Temple—the restriction became logistically and morally untenable. On June 1, 1978, following intensive prayer in the Salt Lake Temple, President Spencer W. Kimball received a revelation (Official Declaration 2) lifting the ban. Today, the church officially disavows the racist theories of the past, though the legacy of the century-long ban requires ongoing institutional reconciliation.

Women and LGBTQ+ Issues:

Despite possessing highly visible auxiliary organizations like the Relief Society, the LDS Church remains exclusively patriarchal in its priesthood governance. The church maintains a "complementarian" view of gender, asserting that men and women have equal, albeit distinct, eternal roles wrapped up in procreation and family formation. Movements advocating for female ordination, such as Ordain Women, have faced severe pushback, including the 2014 excommunication of founder Kate Kelly for apostasy.

Similarly, the church adheres to a strictly heteronormative theology of eternal marriage. A highly controversial policy enacted in November 2015 classified same-sex marriage as apostasy and barred the children of same-sex couples from baptism. Though the policy was rescinded in 2019, the friction has led to mass resignations and severe alienation among LGBTQ+ members and progressive allies, driving some to affirming offshoots like the Community of Christ.

Financial Operations: The SEC Settlement

As a tax-exempt religious institution, the LDS Church has amassed tremendous wealth, largely insulated from public disclosure. In 2019, a whistleblower, David Nielsen, revealed to the IRS that the church’s investment arm, Ensign Peak Advisors, managed an investment portfolio exceeding $100 billion, allegedly operating as a "clandestine hedge fund" rather than a charity.

In February 2023, the U.S. Securities and Exchange Commission (SEC) charged the church and Ensign Peak with deliberately creating 13 shell LLCs over a 22-year period to hide 32 billion dollars in equity assets from public and regulatory scrutiny on mandatory Form 13F filings. The SEC concluded that the church's senior leadership went to "great lengths" to avoid disclosure for fear of "negative consequences" (widely interpreted as a fear that immense visible wealth would deter member tithing). The shell companies used business managers who falsely attested to having independent investment control and listed incorrect addresses. The church settled the charges by paying a 1 million dollar penalty, while Ensign Peak paid $4 million. The incident underscored the immense financial power of the institution and raised profound ethical questions regarding the intersection of religious exemption and corporate compliance.

8. Unique Cultural Practices

The Word of Wisdom:

Distinctive LDS health practices originate from an 1833 revelation given to Joseph Smith, now known as the Word of Wisdom (D&C 89). Emerging amid the 19th-century American temperance movement—which saw figures like Sylvester Graham advocating against alcohol, tobacco, coffee, and meat—the text advises against the consumption of "strong drinks" (alcohol), tobacco, and "hot drinks" (interpreted as coffee and tea), while encouraging the sparing use of meat and the consumption of grains and fruits.

Originally presented as a principle with a promise rather than a strict commandment, observance was lax during the 19th century; pioneer-era Mormons regularly consumed coffee, tea, and mild alcohol. Under President Heber J. Grant in the 1920s—coinciding with the national Prohibition era—strict adherence to the abstinence from alcohol, tobacco, coffee, and tea was made a mandatory requirement for temple entry. Epidemiological studies have since shown that adherence to these guidelines grants active Latter-day Saints notably higher life expectancies (8 to 11 years longer than the general population) and drastically lower rates of cardiovascular disease and cancer.

Genealogy and FamilySearch:

Because LDS theology posits that saving ordinances (such as baptism and eternal marriage) can be performed vicariously for deceased ancestors who did not receive them in life, genealogy is a core religious imperative. To facilitate this, the church operates FamilySearch, the largest non-profit genealogical organization in the world. Founded originally as the Genealogical Society of Utah in 1894, FamilySearch provides free access to billions of digitized historical records and maintains an immense crowdsourced "one world tree" with over 1.7 billion profiles. Through extensive global indexing projects and partnerships with international archives, the church leverages modern technology to fuel its temple theology, successfully integrating a massive secular database operation into its ecclesiastical mission to unite families for eternity.

9. Conclusion

The Church of Jesus Christ of Latter-day Saints represents a remarkable sociological case study of religious survival, assimilation, and exponential global expansion. From a persecuted millennialist sect on the American frontier, the movement has matured into a highly organized, heavily capitalized global religion. Its structural evolution demonstrates a continuous, dynamic tension between fierce theological exceptionalism and pragmatic socio-political adaptation.

The recent transitions of the 2020s—ranging from leadership successions and the ascendancy of Dallin H. Oaks, the lowering of missionary ages for women to accelerate emergent adult faith formation, the strategic acquisition of foundational historical artifacts like the Kirtland Temple, to the turbulence of SEC financial rebukes and the challenges of modern genetic sciences—highlight an institution that is actively recalibrating. By leveraging its vast financial resources, centralized hierarchy, and highly disciplined missionary force, the LDS Church appears poised to sustain its demographic trajectory in the Global South, even as it grapples with the secularizing headwinds, domestic stagnation, and rigorous historical scrutiny endemic to the modern Western world.

About The 84 Lakhs

2026-06-22T17:54:12.485+07:00

I asked the following of NotebookLM:

Meher Baba mentions that "The soul goes through 84 lakhs (8.4 million) of shakes (births and deaths) during this process". I'm unclear as to whether these are human births and deaths or whether these are the total through all the stages of evolution: stone, metal, vegetable, worm, fish, bird and animal. Can you seek clarification within the literature?

Here was the response:

Source: Gemini

The number 84 lakhs (8.4 million) is highly significant in Meher Baba's cosmology and actually applies to both the stages of pre-human evolution and the cycles of human reincarnation, which often causes confusion. Meher Baba explicitly noted that "Ninety-nine percent of the pundits have blundered in taking both evolution and reincarnation changes and rounds of births and deaths as 84 lakhs".

Here is how the literature clarifies the exact meaning of this number across the two different stages:

1. Reincarnation (Human Births and Deaths) When Meher Baba speaks of the soul going through 84 lakhs of "shakings" or reincarnations, he is directly referring to the exact number of times a soul takes a human form.

Once the soul has attained the human form, the process of evolution is complete, and the process of reincarnation begins.
To wear out the accumulated impressions (sanskaras) from evolution, the soul must experience exactly 8,400,000 human lifetimes (births and deaths), alternating between male and female, rich and poor, and different nationalities to gather a complete balance of opposite experiences.
Meher Baba refers to these 84 lakhs of human reincarnations as "shakings" because the soul is being shaken loose from its tight grip of sanskaras before it is ready for the process of spiritual realization.

2. Evolution (Pre-Human Forms) Before the soul ever reaches the human form, the number 8.4 million also dictates the exact number of species the soul must traverse during evolution.

During the evolutionary journey, the soul passes through six primary pre-human stages: stone/metal, vegetable, worm, fish, bird, and animal.
Meher Baba explained that there are exactly 14 lakhs (1,400,000) of species in each of these six pre-human forms. Multiplying 6 by 14 lakhs equals 84 lakhs (8,400,000) of species or "bindings".
Thus, the soul experiences 84 lakhs of changes in species during evolution.

The Distinction: "Shakings" vs. "Sleeps of Death" To further clarify this distinction, Meher Baba's close disciple Eruch Jessawala provided an important note in God Speaks. He explained that the "Eighty-four lakhs of shakings or reincarnations are in human form". However, if one were to count the actual number of individual "deaths" or shedding of forms during the entire pre-human evolutionary process (moving from one individual stone to another, one plant to another, etc., rather than just counting the broad species), the soul goes through approximately "fifty crores [500 million] of sleeps of death" before it even reaches the human form.

In summary, the 8.4 million "shakes" or "reincarnations" strictly refer to the number of human lifetimes a soul experiences. However, during the prior evolutionary journey, the soul also traversed exactly 8.4 million species of pre-human forms (from stone to animal). The number is fixed for both processes independently.

The Senses and the Planes

2026-06-21T22:50:44.541+07:00

I asked NotebookLM the following:

What did Meher Baba say about the process by which the senses were lost as one progressed up the planes of consciousness until only the sense of sight remained on the sixth plane?

Here was its response:

Source: Gemini

According to Meher Baba, as a soul evolves and progresses through the inner planes of consciousness, it gradually sheds its reliance on the varied senses of the physical body until only a singular, spiritual sense of "seeing" remains.

Baba described this process by categorizing the soul's experiences within the three spheres of existence—gross, subtle, and mental:

The Gross Sphere: Souls with gross impressions experience the gross world through the physical body. In this state, consciousness is tied to a wide and diverse range of physical experiences, including seeing, hearing, smelling, eating, sleeping, and clearing the bowels.
The Subtle Sphere (Planes 1–3): As the soul's consciousness turns inward and enters the subtle sphere, it becomes disentangled from the gross body and begins to use the subtle body. In the first three planes of the subtle sphere, the soul's sensory experiences are reduced to only three subtle faculties: seeing, smelling, and hearing.
The Mental Sphere (Planes 5–6): When the soul transcends the fourth plane (which acts as a threshold) and enters the mental sphere, it becomes completely unconscious of both the gross and subtle bodies. Identifying strictly with the mental body (the mind), the soul in the mental world has now only one sense remaining: the mental sense of "seeing".

The Sixth Plane and the Third Eye By the time the pilgrim reaches the sixth plane of consciousness, the mind itself becomes the "Inner Eye". The soul has no thoughts, but functions entirely through feeling. On this plane, the soul uses its singular mental sense of sight to actually "see" God face-to-face continuously in everything and everywhere. Because the soul still identifies itself as the mind, it experiences the duality of the "seer" and the "seen" and suffers an intense longing to finally merge with the God it is continuously seeing.

The Metaphor of the Seven Doors Meher Baba also used a physical metaphor to describe this progressive withdrawal of the senses. He likened the spiritual journey to passing through the "Sevenfold Veil," comparing the stages of involution to the seven physical openings in the human face:

1st Plane: Entering the first plane involves passing through the first door, represented by the mouth.
2nd and 3rd Planes: Further progress through the subtle sphere involves passing through the second and third doors, represented by the right and left nostrils.
4th Plane: Arriving at the highest plane of the subtle sphere involves crossing the fourth and fifth doors, represented by the right and left ears.
5th Plane: Entering the mental sphere involves crossing the sixth and seventh doors, represented by the right and left eyes.
6th Plane: Once all these physical doors are passed, the pilgrim arrives at the "entrance to divinity" represented by the center of the forehead. Here, the inner "third eye" is fully opened, and the pilgrim achieves "conviction by sight," seeing God everywhere.

Shivaji

2026-06-06T10:39:26.971+07:00

Today, June 6th (2026), is mostly remembered as the anniversary of D-Day but I noticed that it was also an anniversary relating to Shivaji being crowned as the first Chhatrapati of the Maratha Empire at Raigad Fort in 1674. To find out more I asked Gemini:

It is incredibly fitting that you are asking about this today—today, June 6, 2026, marks exactly the 352nd anniversary of this monumental event in Indian history. The coronation (or Rajyabhishek) of Shivaji Maharaj was much more than a grand ceremony; it was a profound political and cultural declaration that changed the map of the Indian subcontinent.
Here is a complete breakdown of the character, the event, and its lasting significance.
The Character: Chhatrapati Shivaji Maharaj
Shivaji Bhonsale I (1630–1680) was a brilliant military strategist, administrator, and visionary leader. Born to a military general who served various Deccan Sultans, Shivaji began capturing forts while still in his teens.
By the early 1670s, through sheer tactical brilliance, the mastery of guerrilla warfare (Ganimi Kava), and the establishment of a strong naval fleet, he had carved out a massive, independent territory. He controlled roughly 300 forts across the western Indian coastline and the strategic Sahyadri mountains, successfully fighting off both the declining Deccan Sultanates and the heavily resourced Mughal Empire led by Aurangzeb.
Chhatrapati of the Marathas
The Event: The 1674 Coronation
Despite ruling a vast and powerful territory, Shivaji was technically still considered a rebellious zamindar (landlord) or a rogue commander by the Mughal Emperor and the regional Sultans. In the eyes of the era's diplomacy, a ruler without a formal crown commanded no legal royal authority. To negotiate on equal footing and secure the loyalty of his subjects, a formal coronation was strictly necessary.
The event took place at Raigad Fort, the heavily fortified and nearly impenetrable capital of his empire, perched high in the mountains.
The 1674 Rajyabhishek Ceremony
The preparations and the ceremony itself were an enormous undertaking, attended by nearly 50,000 people.

Event Details Information

Date June 6, 1674

Location Raigad Fort, Maharashtra

Chief Priest Gaga Bhatt (Vishweshwara Pandit), a renowned Brahmin scholar from Varanasi.

Key Rituals The Indrabhishek (sacred ablution), where water from seven holy rivers was poured over Shivaji's head from a gold vessel.

Titles Assumed Chhatrapati (Paramount Sovereign) and Shakakarta (Founder of an Era).

Gaga Bhatt played a crucial role in the event. Because historical texts dictated that only a true Kshatriya (warrior class) could be crowned king, Gaga Bhatt thoroughly researched and authenticated Shivaji's royal lineage, successfully pacifying regional opposition and allowing the complex Vedic rituals to proceed.
The Significance of the Event
The coronation at Raigad was a watershed moment in Indian history for several critical reasons:

Event Details	Information
Date	June 6, 1674
Location	Raigad Fort, Maharashtra
Chief Priest	Gaga Bhatt (Vishweshwara Pandit), a renowned Brahmin scholar from Varanasi.
Key Rituals	The Indrabhishek (sacred ablution), where water from seven holy rivers was poured over Shivaji's head from a gold vessel.
Titles Assumed	Chhatrapati (Paramount Sovereign) and Shakakarta (Founder of an Era).

Establishment of Sovereignty: By taking the title of Chhatrapati, Shivaji declared absolute independence. He was no longer a vassal to any sultan or emperor; he was the legally recognized, sovereign monarch of the newly established Maratha Empire.
Hindavi Swarajya (Self-Rule): During a century when the vast majority of the Indian subcontinent was ruled by Islamic empires (the Mughals in the north, the Adilshahi and Qutbshahi sultanates in the south), the coronation marked the formal birth of a powerful, independent Hindu state. It was a massive symbol of cultural and political resilience.
Administrative Reforms: Following his coronation, Shivaji formalized his government. He established the Ashta Pradhan (a highly organized council of eight ministers), promoted Sanskrit and Marathi in official courts to replace Persian, and organized a formal standing army and navy.
The Fall of the Mughals: This event laid the institutional foundation for the Maratha Empire. The state Shivaji formalized in 1674 would eventually grow to become the dominant power in India throughout the 18th century, directly leading to the decline and territorial collapse of the Mughal Empire before the British took control.

By crowning himself Chhatrapati on that June morning, Shivaji transformed from a highly successful rebel commander into the father of an empire that would shape the destiny of India for the next century and a half.

Of course Meher Baba said that he had been a minor incarnation of Shivaji and I got Notebook LM to find out more about this:

The Avataric Lineage of Meher Baba and Shivaji
Meher Baba explicitly stated that for certain spiritual work, there occur in varying centuries two types of Avataric incarnations: major and minor. He revealed to his disciples that he was the Maratha warrior-king Shivaji in a past minor incarnation.
Here are the key details and connections Meher Baba made regarding his past life as Shivaji:
Shivaji's Character and Spiritual Mission
Meher Baba held Shivaji in the highest regard, stating that despite how European historians painted him, "there was no warrior so brave, so sincere, so clever, so gentle, or so pure".

Comparison to Other Leaders: Baba compared him favorably against other great historical leaders, noting that while Napoleon was brave, he was also proud, greedy, and vicious. Shivaji, however, was neither proud nor greedy, making him "the greatest warrior of them all" and "the only great king of the Hindus since the time of Ashoka". Baba praised Shivaji's bravery, noting that even when a situation was hopeless, he never ran away and adhered to a "do or die" spirit.
Devotion to His Guru: Baba explained that Shivaji was a perfect devotee and a true disciple of his Spiritual Master, the Sadguru Swami Ramdas. Everything Shivaji did, including his military trickeries, was guided by his guru, and Shivaji went so far as to offer his entire kingdom to him.
Preparing for the Avatar: Historically, Shivaji founded the Maratha kingdom in the 17th century and fought against the oppression of the Moghul ruler Aurangzeb to preserve Hindu religious freedom. Baba explained that, although veiled from his true identity at the time, Shivaji's actions reorganized India and prepared the consciousness of the Muslims and Hindus in the Deccan plateau for the advent of the Avatar.

Physical Similarities and the Avataric Circle
Baba revealed that the human forms a Master and his circle take during their manifestation are similar in stature and of the same sex as they had when the "seed" for their circle was sown. Therefore, Baba claimed that his present form was similar to Shivaji’s in features and build.
Furthermore, Baba revealed that the close disciples and companions surrounding him in his current advent were exactly as they were during Shivaji's time:

Behramji was Afzal Khan, the Moghul general who was killed by Shivaji. Baba noted that in the current advent, Behramji would "assume the lion’s share of the work".
Sadashiv Patil was Tanaji Malsoore, the loyal advisor who gave his life to save Shivaji.
Adi Sr. (and in some accounts, Gustadji) was told by Baba that he had been Shivaji's wife.
Mahatma Gandhi and the Viceroy of India, Lord Irwin, both had previous spiritual connections to Baba because both lived during the time of Shivaji.

Baba also noted that of the 24 people who played a key role during Shivaji's time, 10 would once again be instruments of great spiritual workings in the world.
Physical Locations and Inspiration
Baba frequently visited areas connected to Shivaji's history, referring to places like the Lohagen and Visapur Forts as "Shivaji's playground".
When seeking a place for seclusion in 1947, Baba deliberately chose the hill fort of Ajinkya Tara in Satara—a ruined fortress intimately connected with Shivaji's life—to complete his spiritual work. Pointing out the intense dedication of the Maratha warriors, Baba used his past connection to inspire his modern disciples: "The area was Shivaji’s playground. His men were so good, so devoted, they were ready to lay down their lives at his feet at his slightest nod. You too should become like that".

Of course care needs to taken with this June 6th 1674 date. Is it based on the Julian or Gregorian calendars. I asked Gemini:

The date June 6, 1674, widely cited for Chhatrapati Shivaji Maharaj's coronation, is based on the Julian calendar. If converted to the Gregorian calendar (the standard calendar used worldwide today), the exact date of the coronation is June 16, 1674.
Here is a complete breakdown of why this specific date was recorded and how the calendars align.
The 10-Day Difference
During the 17th century, there was exactly a 10-day gap between the Julian and Gregorian calendars. The Gregorian calendar had been introduced in 1582 by Pope Gregory XIII to correct astronomical inaccuracies in the Julian system, but Protestant countries—including England—resisted the change for centuries.
Why the Julian Date Became the Standard
The date we use today is the result of how the event was originally documented by international witnesses:

The Traditional Hindu Calendar: Internally, the Maratha Empire and traditional scholars did not use European calendars. According to the Hindu lunar calendar, the exact date of the Rajyabhishek (coronation) was the 13th day of the waxing moon in the month of Jyeshtha, in the year 1596 of the Shaka era (Jyeshtha Shukla Trayodashi, Shaka 1596).
The British Records: An English East India Company delegation, led by envoy Henry Oxinden, was present at Raigad Fort during the ceremony to negotiate a trade treaty with Shivaji. Because the British Empire was still using the Julian calendar in 1674 (they did not switch to the Gregorian calendar until 1752), Oxinden officially logged the historic event as taking place on June 6, 1674.

When modern historians later cross-referenced the traditional Marathi and Sanskrit texts with the logs of the European trading companies, Oxinden's Julian date of June 6 became the most commonly taught and referenced date in English-language history books.
So, while June 6th is the date cemented in the history books, the actual solar anniversary on our modern wall calendars falls on June 16th.

A Simple Message

2026-05-17T10:02:01.060+07:00

BABA’S INSTRUCTIONS TO A GROUP OF HIS LOVERS IN MAY 1943

The following instructions, if carried out wholeheartedly by you, will allow you to help my work of spiritualizing the world. They are not to be treated like long-established sermons, read, heard and forgotten. They are not to be understood in the light of philosophical slogans preached merely for the sake of preaching.

They are simple, eternal truths which I want all of you to try your utmost to live.

The instructions are:

1. Amidst all your duties and attachments, let the background of all your thoughts be only the one thought that: “God alone is real, and all else is illusion.”

2. Infuse into others the idea that the ultimate goal of all life is to know God in His true, infinite aspect.

3. Think less of yourself and more of others by trying to make others happy, even if you have to suffer for it.

4. Learn for yourself, and teach others that recognition of God’s Will means not to complain of your lot, that control of the mind means not to be upset by misfortunes;

6. That loving all as children of the same One God means not to be jealous of anyone, and not to hurt the feelings of anyone.

Lord Meher, Online Version, pp. 2340 – 2341

Avatar Meher Baba Bombay Centre - AMBBC

Hanging Dream

2026-04-07T23:21:00.000+07:00

I don't usually report my dreams on this blog but last night's dream was unusual. I was scheduled to be hung along with a small group of maybe three other men. The site was a single story house on acreage. Initially I was on the verandah and there were lots of people about, chatting and enjoying themselves. There a party atmosphere such as might have existed back in the early 19th century in England when hanging of criminals was public and a source of entertainment.

I was free to move about and nobody seemed to be paying attention to me. I pondered whether to run away and thought about hiding at John Contarino's house. I knew my old school friend was dead but that meant there was a spare room that his mother might let me use. It didn't occur to me that she was long dead. I knew I'd be found however, and things might be even worse for me. There was an awful sense of dread knowing that I was to be executed. I couldn't believe that my existence was about to end.

I've had similar dreams in the past, though not many. At one point I asked Baba for help which I've never done before. Earlier in the evening I'd been talking to Sabina about the timing of my passing. A Pak Haji whom she had known predicted that I would decline healthwise once she graduated. She herself felt that my demise would occur soon after she got engaged. That's not on the cards at the moment but her current boyfriend in the United States is planning to visit mid-year. I'll have to wait and see how that relationship evolves. Clearly that conversation with Sabina and discussion of my time of death had prompted the dream.

I remember thinking in the dream that hanging was a nasty way to go and that I would have preferred a bullet. As my concern showed, I'm still very much attached to my body and my physical existence. The fact that I called out to Baba is positive I guess. I've only done this once before in a dream when I was falling to my death and remembered to take His name before impact. Here is a description of the merriment accompanying public executions.

Public hangings in early 19th-century England were major, rowdy public spectacles, often attracting thousands of spectators who treated the events as entertainment, with vendors selling food and drink. Executions typically occurred at locations like Newgate Prison for offenses ranging from murder to theft, continuing until 1868.

The Quran in its Original Arabic

2026-03-27T10:57:00.007+07:00

This tweet caught my eye this morning. It provides an excellent explanation of why the Qu'ran remains in its original language.

Emelia

@FreyaNorthnyot

Why is the Quran only in Arabic? I've heard this question so many times. "If the Quran is for all of humanity—why isn't it in every language?" "Why do I have to learn Arabic to understand it properly?" "Isn't that unfair to non-Arabs?"

Here's the answer: Because language isn't just words. It's precision. And Arabic? It's one of the richest languages on earth. One word can carry multiple meanings—depending on how you read it. Take the word: عَقْد With different vowel marks (tashkeel), it means completely different things: عِقْد (ʿiqd) = a necklace (worn around the neck) عَقْد (ʿaqd) = a contract (a binding agreement) عُقْد (ʿuqd) = complexity, or the act of tying knots عَقَد (ʿaqada) = he made a contract, or he complicated something And here's the beauty: عَقْد can also mean a decade—ten years. Same letters. Different meanings. All precise. All intentional. Now imagine trying to preserve that in translation. You can't. In English, "necklace" and "contract" are completely different words. But in Arabic? They share the same root—because both involve binding. That's the depth of Arabic. And that's why the Quran was revealed in it. Because no other language could carry the layers of meaning Allah intended. Now imagine the word of Allah. If the Quran was revealed in multiple languages Each translation would lose something. Each version would be slightly different. And people would argue: "Which version is the real Quran?" So Allah chose one language. Arabic. Not because Arabs are better. Not because non-Arabs are less important. But because the message needed to be preserved—exactly as it was revealed "Indeed, We have sent it down as an Arabic Quran that you might understand." (Yusuf 12:2) "And if We had made it a non-Arabic Quran, they would have said, 'Why are its verses not explained in detail? Is it a foreign [recitation] and an Arab [messenger]?'" (Fussilat 41:44) Allah knew. If the Quran was in a foreign language to the Arabs they would have rejected it. If it was in multiple languages—it would have been distorted. So He revealed it in Arabic. Clear. Precise. Preserved. And here's the beauty: The Quran can be translated. You can read it in English, Urdu, French, Chinese, Spanish—any language. But the translation is not the Quran. It's an interpretation of the meaning. A shadow of the original. The actual Quran The words Allah spoke— The revelation that came to the Prophet ﷺ— That's only in Arabic. And that's why Arabs and non-Arabs are equal in this. Because neither of them speak the Arabic of the Quran anymore. Modern Arabic ≠ Quranic Arabic. An Arab today has to study the Quran just like a non-Arab. They have to learn the grammar, the vocabulary, the deeper meanings. No one gets a free pass. when people say "it's unfair"— Ask yourself: Is it unfair that doctors have to learn medical terminology? Is it unfair that lawyers have to learn legal language? No. Because if you want to access something valuable— You have to put in the effort. And the Quran is the most valuable thing you'll ever read. So yes—it takes effort. Yes—you have to study. Yes—Arabic is hard. But that's the point. The things that matter most— Are never easy. And here's the miracle: Millions of non-Arabs have memorized the Quran. In a language they don't even speak.. They memorized it. Word for word. Letter for letter. Because when Allah wants something preserved He makes a way.

Karen Armstrong in her book "Muhammed" makes mention of the richness of the language used in the Quran. Here is a summary from the book generated by Gemini:

Based on the provided text, the Arabic language used in the Qur'an is described as a "sacred language" that provides an encounter with transcendence and acts as a bridge between the mortal world and the divine.

Details regarding its complexity and richness of meaning include:

Oral Tradition and Sound: The word Qur'an means "recitation," and the text was designed to be read aloud, where the sound is considered an essential part of the meaning.
Musical Complexity: The text contains recurring themes, sound patterns, and internal echoes that function like variations in music, subtly amplifying original melodies and adding layers of complexity.
Structural Integration: These internal echoes link passages that may initially seem separate, integrating different strands of the text as one verse qualifies and supplements others.
Intentional Repetition: The Qur'an uses repetition not to impart factual information instantaneously, but to help listeners slow down their mental processes and enter a different mode of consciousness over time.
Shifting Perspectives: The divine voice in the text constantly changes how it refers to itself (using "we," "he," "your lord," "Allah," or "I"), shifting its relationship to both the Prophet and the audience.
Rich Allusiveness: The language is described as "rich" and "allusive," utilizing rhythms that assist in grasping the text's more elusive teachings.
Grammatical Ambiguity: Early surahs often posed teachings as questions with grammatically ambiguous or indefinite responses, inviting listeners to meditate on images rather than providing decisive, certain answers.
Linguistic Roots: The names for God, al-Rahman (the Compassionate) and al-Rahim (the Merciful), while masculine nouns, are etymologically related to the Arabic word for "womb," introducing a strong female presence into the text.

Here is the translation into of the original tweet into Indonesian:

Mengapa Al-Qur'an Hanya dalam Bahasa Arab?

Saya sudah sangat sering mendengar pertanyaan ini:

"Jika Al-Qur'an diturunkan untuk seluruh umat manusia—mengapa tidak tersedia dalam setiap bahasa?"
"Mengapa saya harus belajar bahasa Arab untuk dapat memahaminya dengan benar?"
"Bukankah hal itu tidak adil bagi orang-orang non-Arab?"

Inilah Jawabannya: Karena bahasa bukan sekadar susunan kata. Bahasa adalah tentang presisi (ketepatan). Dan bahasa Arab? Ia adalah salah satu bahasa paling kaya di muka bumi. Satu kata dapat membawa makna yang sangat beragam—bergantung pada bagaimana Anda membacanya.

Sebagai contoh, mari kita lihat kata: عَقْد

Dengan tanda baca (tasykil) yang berbeda, kata ini memiliki arti yang sama sekali berbeda:

عِقْد (ʿiqd) = kalung (yang dipakai melingkar di leher)
عَقْد (ʿaqd) = kontrak (perjanjian yang mengikat)
عُقْد (ʿuqd) = kerumitan, atau tindakan membuat simpul/ikatan
عَقَد (ʿaqada) = dia (telah) membuat kontrak, atau dia memperumit sesuatu

Keindahan Bahasa Arab Hebatnya lagi: kata عَقْد juga bisa berarti satu dekade—sepuluh tahun. Huruf yang sama. Makna yang berbeda. Semuanya sangat presisi. Semuanya disengaja.

Sekarang bayangkan jika kita mencoba mempertahankan keutuhan makna tersebut ke dalam sebuah terjemahan. Anda tidak akan bisa melakukannya. Dalam bahasa Indonesia atau Inggris, "kalung" dan "kontrak" adalah dua kata yang sama sekali tidak berhubungan. Namun dalam bahasa Arab? Keduanya berasal dari akar kata yang sama—karena keduanya melibatkan konsep ikatan.

Itulah kedalaman bahasa Arab. Dan itulah alasan mengapa Al-Qur'an diturunkan dalam bahasa tersebut. Karena tidak ada bahasa lain yang mampu memikul berlapis-lapis makna persis seperti yang Allah kehendaki.

Menjaga Keaslian Firman Allah

Sekarang bayangkan firman Allah tersebut. Jika Al-Qur'an diturunkan dalam berbagai bahasa:

Setiap terjemahan akan kehilangan sebagian maknanya.
Setiap versi akan memiliki sedikit perbedaan.
Orang-orang akan berdebat: "Versi mana yang merupakan Al-Qur'an yang asli?"

Oleh karena itu, Allah memilih satu bahasa. Bahasa Arab. Bukan karena orang Arab lebih mulia. Bukan pula karena orang non-Arab kurang penting. Namun karena pesan tersebut harus dijaga keasliannya—persis seperti saat pertama kali diturunkan.

"Sesungguhnya Kami menurunkannya berupa Al-Qur'an dengan berbahasa Arab, agar kamu memahaminya." (QS. Yusuf [12]: 2)

"Dan seandainya Al-Qur'an itu Kami jadikan bacaan dalam bahasa selain Arab, tentulah mereka mengatakan: 'Mengapa tidak dijelaskan ayat-ayatnya? Apakah (patut Al-Qur'an) dalam bahasa asing sedang (rasul adalah orang) Arab?'" (QS. Fussilat [41]: 44)

Allah Maha Mengetahui. Jika Al-Qur'an diturunkan dalam bahasa asing bagi bangsa Arab kala itu, mereka pasti akan menolaknya. Jika diturunkan dalam berbagai bahasa—isinya akan terdistorsi.

Jadi, Allah menurunkannya dalam bahasa Arab. Jelas. Presisi. Terjaga.

Terjemahan Bukanlah Al-Qur'an

Kabar baiknya: Al-Qur'an dapat diterjemahkan. Anda dapat membacanya dalam bahasa Inggris, Urdu, Prancis, Mandarin, Spanyol, maupun bahasa Indonesia.

Namun, terjemahan bukanlah Al-Qur'an. Terjemahan hanyalah penafsiran makna. Ia ibarat bayangan dari bentuk aslinya. Al-Qur'an yang sesungguhnya—kata-kata yang difirmankan Allah, wahyu yang turun kepada Nabi ﷺ—hanya ada dalam bahasa Arab.

Dan itulah mengapa orang Arab dan non-Arab memiliki kedudukan yang setara dalam hal ini. Karena pada kenyataannya, tidak ada satu pun dari mereka yang masih menuturkan bahasa Arab Al-Qur'an dalam kehidupan sehari-hari saat ini.

Bahasa Arab Modern ≠ Bahasa Arab Al-Qur'an. Seorang Arab di masa kini harus mempelajari Al-Qur'an sama kerasnya seperti orang non-Arab. Mereka harus belajar tata bahasa (nahwu/sharaf), kosakata, dan makna-makna mendalam di baliknya. Tidak ada jalan pintas untuk siapa pun.

Apakah Ini Tidak Adil?

Ketika orang-orang berkata "ini tidak adil", tanyakan pada diri Anda sendiri:

Apakah tidak adil jika seorang dokter harus mempelajari terminologi medis?
Apakah tidak adil jika seorang pengacara harus mempelajari bahasa hukum?

Tentu tidak. Karena jika Anda ingin mendapatkan akses ke sesuatu yang berharga, Anda harus mengerahkan usaha.

Dan Al-Qur'an adalah hal paling berharga yang akan pernah Anda baca. Jadi, ya—itu membutuhkan usaha. Ya—Anda harus belajar. Ya—bahasa Arab itu sulit. Namun, itulah intinya. Sesuatu yang memiliki nilai paling tinggi, tidak akan pernah didapatkan dengan mudah.

Sebuah Mukjizat

Dan inilah mukjizatnya: Jutaan orang non-Arab telah menghafal Al-Qur'an. Dalam bahasa yang bahkan tidak mereka tuturkan sehari-hari.

Mereka menghafalnya. Kata demi kata. Huruf demi huruf.

Karena ketika Allah ingin menjaga dan melestarikan sesuatu, Dia akan selalu membuka jalannya.

Meher Baba on March 14th

2026-03-14T19:54:00.004+07:00

It's been a while since I used my notebook for Meher Baba in NotebookLM. I decided to test it out to find out what Baba was up to on Pi Day (March 14th) through the years. Here was the result.

Based strictly on the provided Lord Meher volumes, here is a comprehensive and detailed record of Meher Baba's activities explicitly dated March 14th across the years.

March 14, 1923: More articles appeared in the Bombay newspapers slandering Meher Baba. Amazingly, the more this opposition spread, the more his name came into prominence. One Gujarati newspaper, Insaf, even printed an appeal to public leaders to "take drastic steps to rip to pieces the net of the corruptive and depraved trio of Meher Baba, Babajan, and Upasni Maharaj!".
March 14, 1930: The disciple Anna 104 arrived from Ahmednagar and requested that Baba grace the wedding of Anna’s nephew in Sholapur.
March 14, 1944: Meher Baba traveled to Paithan with Adi Sr. and Jalbhai. Over the five-day period he spent there, almost 3,000 persons were given grain, and Baba personally oversaw this charitable work.
March 14, 1947: In the morning, Eruch drove Baba and the women mandali from Poona (where they had stayed the previous night) to Meherabad. Baba stayed there for six days, sleeping at night on the hill and coming down during the daytime for his work.
March 14, 1948: Baba traveled to Bombay in Elizabeth Patterson’s green DeSoto, driven by Adi Sr. He was accompanied by Jalbhai and the Pimpalgaon women mandali. The women stayed with Arnavaz at her and Nariman’s apartment (Ashiana), while Baba, Jalbhai, Adi Sr., and Baidul stayed at Meherjee’s home.
March 14, 1965: Sarosh was permitted to bring his grandson and family to Meherazad so the baby could be with Baba on his first birthday.

I can use the prompt for any day I choose so that's useful.

Sassoon Hospital

2026-03-02T21:00:00.002+07:00

Last night, laying in bed and awaiting sleep, I remembered that Meher Baba was born in a Jewish hospital. I asked NotebookLM the following:

Can you confirm that Meher Baba was born in a Jewish hospital and can you include all the information you have about the hospital and Baba's stay in it.
Yes, the sources confirm that Meher Baba was born in a hospital maintained by a Jewish family. Specifically, he was born on February 25, 1894, in Sassoon Hospital in Poona (now Pune), India, which the texts note "was maintained at the time by a well-known, philanthropic Jewish family".
Here is all the information provided in the sources regarding Sassoon Hospital and Meher Baba's connections to it:
• His Birth: Meher Baba (born Merwan Sheriar Irani) was delivered at Sassoon Hospital.
• His Sister's Birth: On December 15, 1918, his sister Manija (Mani) was also born in Sassoon Hospital. Merwan would often cycle to the hospital to bring food for his mother, and he was the first to see the new baby, picking her up and kissing her before the nurses even gave her a bath.
• Visiting a Dying Friend: When his childhood friend Ramnath fell critically ill after returning from Burma, he was admitted to Sassoon Hospital. Merwan visited him there every day. During one of these visits, Ramnath passed away with his head resting on Merwan's lap.
• 100th Anniversary and Blessing: In 1968, Sassoon General Hospital celebrated its 100th anniversary. The organizing secretary requested Baba's blessings for the occasion, and Baba dictated the following message on September 10, 1968: "I give my blessings to the administrative, medical and worker staff of this hospital in which I, the Deliverer of the world, was delivered to the world". Baba also gave a donation of Rs. 1,000 towards the centenary celebration.
• Commemorative Plaque: As part of the centenary events, a special function was held on December 9, 1968, to unveil a marble plaque on the outside wall of the hospital building where he was born. The plaque reads in both English and Marathi: "AVATAR MEHER BABA WAS BORN IN SASSOON GENERAL HOSPITALS ON 25TH FEBRUARY 1894".

I also remembered that he attended a Catholic high school and so I asked NotebookLM the following:

Can you provide as much detail as possible concerning Meher Baba's eduction: primary, secondary and tertiary.
Meher Baba (born Merwan Sheriar Irani) began his formal education around the age of five when he was admitted to the Pudumji School, a Gujarati-medium primary institution. He studied there for three years, learning the Gujarati alphabet and basic numbers. He disliked arithmetic, but it was during an arithmetic lesson taught by Miss Ratanbai that he had a profound mystical experience, visualizing "a great glitter of circles with tiny points in them as if suns, moons and stars were being projected from those points". At age nine, on 31 August 1903, he entered the Poona Camp Government English School, a school built by the British. During his five years there, he proved to be a highly disciplined student who maintained fixed times for his studies, reading, and prayers, while also excelling in athletics.
For his secondary education, Merwan began attending St. Vincent's High School on 4 January 1909. St. Vincent's was an all-boys Roman Catholic preparatory school in Poona run by Christian missionaries, known for its strict discipline. Merwan completed his grades here with high credit. Academically, he ranked high in almost all subjects, particularly Persian, which he loved. His main interests were literature and history; he eagerly read works by William Shakespeare, Percy Bysshe Shelley, William Wordsworth, and Sir Walter Scott. Conversely, he cared little for geography, science, and mathematics, though he never failed them. Outside the classroom, he was an outstanding athlete who won cups and medals in long-distance running, high jumping, soccer, and field hockey. His favorite sport was cricket, where he played first string as a wicket-keeper and set school records that remained unbroken for years. In December 1911, he passed the matriculation exam given by Bombay University.
At the age of seventeen, Merwan entered Deccan College in Poona for higher studies in Inter Arts. At the time, it was considered the finest educational institution in the province. He was an exceptionally bright student, well-regarded by his professors, and seen as a natural leader and arbiter among his peers. He formed an organization called the Cosmopolitan Club, which was open to members of any caste or religion and was dedicated to charity, staying informed on world affairs, and strictly prohibiting gambling and coarse language. He also joined the college boat club and remained a star player on the college cricket team.
During his college years, his passion for literature blossomed. His classmates nicknamed him "The Poet" or the "Atta-and-Dal Poet" due to his effortless ability to compose rhyming verses in Gujarati, Urdu, and Persian on diverse subjects. Under the pen name "Homa," he published poetry in Sanj Vartman, a popular vernacular newspaper in Bombay.
His tertiary education was permanently interrupted during his second year. In May 1913, while studying for his final exams at a local fire-temple, nineteen-year-old Merwan was called over by the ancient Perfect Master Hazrat Babajan. She kissed him on the forehead, unveiling his divinity. Although he continued to attend his college classes for a short time after this momentous meeting, his spiritual awakening led to a complete absorption in God-consciousness, bringing an end to his formal schooling.

What strikes me is the diversity of religions that he had contact with:

Judaism: he was born in a Jewish-run hospital
Zoroastrianism: his was a Parsi family that followed the teachings of Zoroaster
Christianity: he attended a Catholic high school
Islam and Hinduism: growing up in Poona he was surrounded by followers of both these religions

I also asked the following:

What interaction did Meher Baba have with Buddhism and Buddhists during his lifetime?
Meher Baba identified himself as the Avatar of the Age, explicitly stating that he was the same ancient entity who had previously incarnated as Gautama Buddha, as well as Zoroaster, Rama, Krishna, Jesus, and Muhammad. Because he taught the fundamental unity of all religions, he engaged frequently with Buddhist sacred sites, practitioners, and concepts throughout his life.

Here are the key interactions and connections Meher Baba had with Buddhism:

Early Realization of His "Buddha" Identity

During his college years, before fully embarking on his spiritual mission, a close friend named Ramnath showed young Merwan (Meher Baba's given name) a book titled Buddha Bhagwan. When Merwan read a passage where Buddha prophesied his return as Maitreya (the Lord of Mercy), he experienced a sudden, profound inner realization: "I am that, actually". Encouraged by Merwan, Ramnath traveled to Rangoon, Burma, to study Buddhism. When Ramnath fell critically ill, he returned to India and died with his head resting on Merwan's lap, unknowingly leaving his mortal body "on the lap of his beloved Lord Buddha".

Visits and Seclusions at Buddhist Sites

Meher Baba frequently visited significant Buddhist shrines and temples, sometimes for his internal spiritual work:

• Sarnath and Sanchi (India): Baba took his disciples to Sarnath, where the Buddha gave his first sermon. While there, Baba reminisced about his past incarnation and remarked, "Buddha is now silent". He also visited the Great Stupa at Sanchi multiple times, telling stories of the Buddha's life, though he clarified that Buddha himself never lived there.

• Ceylon (Sri Lanka): In 1933, Baba visited a Buddhist temple in Bandarawela. When a novice monk asked Baba's group to remove their shoes, an old man emerged, instructed the novice to let them enter, and exchanged peculiar hand signs with Baba. Baba later revealed the old man was a fourth-plane spiritual agent working for him. During another stop in Ceylon, Baba retired to a Buddhist temple for 24 hours of strict seclusion, aided by a centenarian who instantly recognized Baba's spiritual authority.

• Penang (Malaysia): During his 1932 world tour, Baba stopped in Penang specifically to visit the local Buddha and Snake temples.

Interactions with Buddhist Practitioners Baba attracted and guided several individuals with strong ties to Buddhism:

• Christmas Humphreys: The president of the Buddhist Society of London visited Baba with his group in 1931. Humphreys was deeply moved by the encounter, stating, "If there were more Meher Baba’s in the world today, war would end for want of causes. This man of love sets all men an example!".

• Frederic Fletcher (Prajnananda): An Englishman who had been living in India as a Buddhist monk for seven years, Fletcher attended an extensive 1930 interview between Baba and the writer Paul Brunton.

• Pritam Singh Sahni: An Indian businessman living in Thailand who was highly honored by local Buddhists simply because he came from the land of the Buddha's birth. This reverence awakened a spiritual thirst in him to find the "living Buddha," prompting him to leave his business, return to India, and ultimately dedicate his life to Meher Baba.

Philosophical Connections and Teachings

Meher Baba often used elements of the Buddha's life to explain his own spiritual mechanics. He directly compared Hazrat Babajan (the Perfect Master who unveiled his God-realization) to the old woman who gave the Buddha a bowl of rice pudding just before his enlightenment under the Bodhi tree.

Furthermore, observers noted that Baba's methods deeply mirrored Buddhist traditions. Like the Buddha, Meher Baba disliked when disciples plied him with intellectual questions, preferring to awaken direct spiritual experience rather than satisfy the intellect. His close disciple Jean Adriel noted that Baba's psychological technique of demanding total acceptance to achieve spiritual freedom was "basically the same as the teaching of Zen Buddhism".

Ultimately, Meher Baba stated that his mission was not to establish a new religion, but to "bring together all religions and cults like beads on one string". He declared that he had come to reorient and revitalize the core truths hidden within all faiths, explicitly including "broad Buddhism," so that their original spiritual vitality could be kept alive.

Reading the reports from NotebookLM, his proficiency in languages was notable. I asked NotebookLM the following:

What language did Meher Baba (Merwan Irani) regularly speak in his home when growing up?
Based on the provided sources, Meher Baba's (Merwan Irani's) "mother tongue" was Gujarati. He even began his formal education around the age of five at a Gujarati-medium primary school.

Because he grew up in a Persian Zoroastrian (Irani) family, Persian was also prominently spoken in his home. His father, Sheriarji, would read the Persian poetry of Hafiz to him, and his mother and grandmother were noted to sing together in Persian.

In addition to his native Gujarati and Persian (Dari), he also learned to speak English, Hindi, and Urdu during his youth.

Mindfulness

2026-02-26T19:16:00.001+07:00

Just read this article titled Meditation And Mindfulness Have a Dark Side We Rarely Talk About. Here is an excerpt from the article:

A 2022 study, using a sample of 953 people in the US who meditated regularly, showed that over 10 percent of participants experienced adverse effects that had a significant negative impact on their everyday life and lasted for at least one month.
According to a review of over 40 years of research that was published in 2020, the most common adverse effects are anxiety and depression. These are followed by psychotic or delusional symptoms, dissociation or depersonalisation, and fear or terror.
Research also found that adverse effects can happen to people without previous mental health problems, to those who have only had a moderate exposure to meditation and they can lead to long-lasting symptoms.
The western world has also had evidence about these adverse effects for a long time.
In 1976, Arnold Lazarus, a key figure in the cognitive-behavioural science movement, said that meditation, when used indiscriminately, could induce "serious psychiatric problems such as depression, agitation, and even schizophrenic decompensation".
There is evidence that mindfulness can benefit people's well-being. The problem is that mindfulness coaches, videos, apps, and books rarely warn people about the potential adverse effects.

This reminded me of what Meher Baba had to say about the practices like yoga, deep meditation and various forms of asceticism. I used NotebookLM to search 76 sources and summarise Baba's views on such practices.

The Results of Yoga, Deep Meditation, and Ascetic Practices on the Spiritual Path

Introduction

According to Meher Baba, various spiritual disciplines—including the yogas, deep meditation, fasting, and asceticism—have been laid down by ancient sages to help aspirants traverse the spiritual path. While these practices can yield profound inner experiences, deep peace, and advanced spiritual powers, they also contain hidden traps. Without the guidance of a Perfect Master, the results of these practices frequently become severe liabilities, capable of ensnaring the aspirant in heightened illusions, egotism, or even causing a catastrophic spiritual fall.

How These Practices Can Be an Aid

1. Uprooting Past Impressions (Sanskaras)

The true yogas (Karma Yoga, Dnyan Yoga, Raj Yoga, and Bhakti Yoga) serve as prominent signposts on the path to Truth. When followed correctly, they can help uproot the heritage of accumulated impressions (sanskaras) that bind the soul.

In Karma Yoga, one loses the self in selfless service.
In Dnyan Yoga, the mind is utilized to contemplation and meditation to check the expression of desires, thereby wiping out sanskaras.
In Raj Yoga, the aspirant aims to stop the mind from thinking through intense concentration, steadily lessening the grip of sanskaras.

2. Providing Spiritual Rest and Energy

Deep meditation and yogic practices can lead to yoga samadhi (a state of trance). While temporary, this state provides the aspirant with a profound sense of peace. Baba explains that yoga samadhi allows the pilgrim to rest, much like sound sleep, giving the seeker renewed energy to proceed further along the spiritual path.

3. Developing Dispassion and Control

Ascetic practices—such as fasting, solitude, and the denial of physical desires—introduce a "negative assertion" that can help decondition the mind from its habitual attachments to the gross world. When intelligently handled, meditation conserves mental energy, increases the power of concentration, and can occasionally yield inner revelation.

How These Practices Can Become a Liability

Despite their benefits, Meher Baba repeatedly warns that these practices are fraught with profound dangers for the independent seeker.

1. The Trap of Occult Powers (Siddhis)

Intense yogic practices and penance can awaken dormant occult powers, such as the ability to walk on water, read minds, raise the dead, or halt moving trains. However, these powers (siddhis) are considered phenomenal and have nothing to do with true spirituality. They are described as "spectacles of colored glass" that merely alter the appearance of illusion. The fascination with these powers often distracts the aspirant from the true goal of God-realization.

2. The Danger of Misusing Power

The acquisition of these powers becomes a severe liability, particularly on the fourth plane of consciousness, where the aspirant wields infinite energy. If a yogi falls prey to the overpowering temptation to misuse these powers (for either selfish reasons or mere display), it triggers a cataclysmic psychic crash. This disaster completely disintegrates the soul's gained consciousness, throwing the pilgrim all the way back to the rudimentary consciousness of a stone, forcing them to restart the entire evolutionary journey.

3. Addiction to Trance (Samadhi)

The trance state achieved through yoga or deep meditation (yoga samadhi or haal) is entirely different from the permanent divine state of nirvikalpa samadhi (God-realization). In yoga samadhi, the mind is only temporarily stilled; as soon as the yogi returns to normal consciousness, their ego, intellect, and worldly desires instantly resume functioning. Meher Baba likens this state to a drug addiction or intoxication; the yogi may feel like an emperor while in the trance, but eventually suffers a "headache" of worldly strain upon waking. Consequently, some yogis become so addicted to this bliss that they remain stuck in trance for centuries, completely halting their spiritual progress.

4. Ego Inflation and Hypocrisy

Ascetic practices often breed a dangerous spiritual ego. Meher Baba points out that adopting outward signs of renunciation—such as wearing ochre robes, growing long matted hair, smearing the body with ashes, or sitting naked in the snow—can falsely court respect from the public. This public homage nourishes a superiority complex, turning the aspirant into a hypocrite who outwardly poses as a saint but inwardly remains plagued by worldly desires. Baba emphasized that it is easier to sit naked on a snowbound peak of the Himalayas doing meditation than to live with him and obey him implicitly.

5. The Creation of New Bindings

Independent efforts to annihilate the ego through intense austerities often backfire. Penance, mechanical fasting, and rigid yogic disciplines can actually create new bindings. Trying to escape from actions merely results in the action of inactivity, which strengthens the knots of entanglement. Furthermore, premature or unguided awakening of the kundalini through yogic exercises can lead to self-deception and cannot take the aspirant to the ultimate goal.

Conclusion

Ultimately, while yoga, deep meditation, and asceticism can elevate an aspirant to great heights, they cannot permanently destroy the deep-seated legacy of past sanskaras. The ego cannot annihilate itself simply through its own efforts or mechanical disciplines. To transcend these profound liabilities, Meher Baba asserts that the aspirant must rely on pure love and complete surrender to a Perfect Master, whose grace alone can safely remove the final veils of illusion.

An Omen

2026-02-12T10:57:00.007+07:00

Look at the table closely. It has a fine crack down the middle. Let's suppose someone is sitting at the table on New Year's Eve with his partner and he leans on it in such a way that this was the cause of the crack (very loud and sudden). What might such a crack portend? This is a dining table where people sit and eat their meals together. In the immediate aftermath of the crack, the man's partner accuses him of stupidity and he storms off not setting a good tone for the coming year. This is a scenario of setting for a coming novel. In terms of plot development what might such an occurrence logically portend given that it occurred significantly on New Year's Eve and in such a significant household location?

The Symbolism of the Fracture

The crack in this specific table is not merely a piece of broken furniture; it is the physical manifestation of a "schism" in the domestic foundation. Because this occurred on New Year's Eve—a threshold moment of superstition and looking forward—the crack functions as a terminal omen for the relationship's structural integrity.

The dining table is the altar of the home. It is where sustenance is shared and where the "family" is enacted daily. A crack running down the center, caused by the weight of one partner leaning on it, logically portends a year defined by the failure of support and the widening of a divide.

Plot Development: The Year of the "Divided Kingdom"

The narrative arc should follow the trajectory of the crack itself. The incident effectively ends the relationship on New Year's Eve, but the physical separation of the couple will likely take the next twelve months to catch up to the reality of the broken table.

1. The Immediate Aftermath: The Superficial Repair

Because the table is ornate and likely expensive (evident in the scrollwork and glass), they will not throw it away immediately. They will attempt to repair it. This mirrors their relationship dynamic in January and February. They will apply "glue" to the situation—apologies for the storming off, perhaps a professional repairman for the table—but the visual scar remains. The plot focuses on their attempt to live "as normal" over a visible wound. They are eating their meals over a fault line.

2. The Rejection of the Hearth

As the story progresses into spring, the table becomes a source of subconscious anxiety. The crack makes the surface uneven. A wine glass might wobble if placed on the fissure; a tablecloth might be used to hide it, symbolizing the secrets they start keeping.

The logical development is that they stop using the table. The man, remembering the accusation of "stupidity," will subconsciously avoid sitting there to avoid triggering the memory of his clumsiness and her contempt. They begin eating separately—him at the kitchen island, her on the sofa. The "hearth" goes cold. The crack has successfully displaced the ritual of communion.

3. The Causality of "Leaning"

The most crucial plot point is the cause of the break. He "leaned" on it. In a relationship, leaning represents a need for support. He put his weight on the structure of their life, and it snapped. Her reaction was not concern ("Are you hurt?"), but judgment ("You are stupid").

This portends that later in the novel, when he faces a genuine crisis (job loss, illness, moral dilemma) and "leans" on her for emotional support, she will fail him again. She will view his need as a liability. The table breaking was the foreshadowing that the relationship cannot bear his weight.

The Climax

The story culminates the following New Year's Eve. The table, perhaps weakened by the initial crack and the changing seasons (wood expanding/contracting), finally gives way completely or is the site of the final argument. The crack that started as a fine line eventually bifurcates the table entirely, leaving them with two useless halves—a perfect mirror of their separated lives as they finally admit the household is dissolved.

Nadine Tolstoy

2026-01-19T16:19:00.010+07:00

I came across this interesting article about Leo Tolstoy and remembered that Nadine Tolstoy who married one of Leo Tolstoy's sons was one of Meher Baba's Western followers. Here is the article after which I'll write a little about Nadine Tolstoy.

Leo Tolstoy

Quote of the day by Leo Tolstoy: 'Everyone thinks of changing the world, but no one thinks of changing himself'

Leo Tolstoy stands among the most revered and influential literary figures in human history. Widely acknowledged as one of the greatest writers ever to live, he dominated nineteenth-century literature through the sheer breadth and depth of his work. His monumental novels, including War and Peace, Anna Karenina, and Resurrection, reshaped the art of storytelling, while his short fiction such as Alyosha the Pot, After the Ball, and God Sees the Truth but Waits revealed his mastery of moral insight in compact form. Few writers have explored the human condition with such intensity, realism, and philosophical weight.

A Thought That Defined His Worldview

Tolstoy's writings were guided by deep ethical reflection and personal accountability. One of his most enduring observations remains profoundly relevant even today: "Everyone thinks of changing the world, but no one thinks of changing himself." This idea encapsulates his lifelong struggle with conscience, morality, and self-transformation, themes that recur powerfully throughout his body of work.

Early Life and Personal Loss

Tolstoy was born at Yasnaya Polyana, his family's country estate located near Tula and south of Moscow. He was the fourth of five children born to Count Nikolai Ilyich Tolstoy, a decorated veteran of the Patriotic War of 1812, and Princess Mariya Tolstaya, née Volkonskaya. Tragedy struck early in his life, as he lost his mother at the age of two and his father by the time he was nine, experiences that deeply shaped his emotional and philosophical outlook.

Education and a Restless Youth

In 1844, Tolstoy enrolled at Kazan University to study law and Oriental languages. However, his academic journey was short-lived. Professors viewed him as disengaged and lacking discipline, and he ultimately abandoned his studies midway. Returning to Yasnaya Polyana, he drifted between Moscow, Tula, and Saint Petersburg, living an indulgent and carefree life. During this period of uncertainty, he began to write seriously, producing his first novel, Childhood, published in 1852, a semi-autobiographical exploration of youth and memory.

Realism and Literary Mastery

Tolstoy's fiction is distinguished by its unwavering commitment to portraying Russian society with honesty and depth. The Cossacks offered a vivid depiction of Cossack life through the lens of a Russian nobleman's romantic entanglement. Anna Karenina interwove the tragic fate of a woman constrained by social conventions with the spiritual journey of a landowner seeking purpose through labor and reform. Many of Tolstoy's most iconic characters reflected aspects of his own personality, including Pierre Bezukhov and Prince Andrei in War and Peace, Levin in Anna Karenina, and Prince Nekhlyudov in Resurrection.

Spiritual Awakening and Radical Beliefs

Following Anna Karenina, Tolstoy underwent a profound spiritual transformation. His later works, including The Death of Ivan Ilyich and What Is to Be Done?, articulated a radical Christian philosophy rooted in pacifism, moral purity, and social equality. These beliefs ultimately led to his excommunication from the Russian Orthodox Church in 1901. He came to reject much of Western culture, even criticizing his own celebrated novels as elitist expressions that failed to embody true Christian compassion.

Final Works and Enduring Praise

In Resurrection, Tolstoy exposed the cruelty of institutional systems and condemned the moral failures of organized religion. He also embraced and promoted the economic ideas of Georgism later in life. His influence has endured across generations, earning admiration from countless writers and critics. Virginia Woolf hailed him as the greatest of all novelists, while Gary Saul Morson described War and Peace as the finest novel ever written, securing Tolstoy's place as a timeless literary giant.

Nadine Tolstoy

Now about Nadine:

Background and Identity
Countess Nadine Tolstoy (also referred to as Nadia) was the daughter-in-law of the famous Russian author Count Leo Tolstoy, having married his son, Ilya. She was a Russian émigré who had studied music at the University of Petrograd and spoke several languages. Described as an earnest seeker of Truth interested in mystical literature and esoteric philosophy, she had previously practiced kriya yoga under the guidance of Swami Yogananda.
First Contact and Recognition (1931)
Nadine first met Meher Baba on 19 November 1931 at the Harmon Retreat in New York. Upon seeing him, she exclaimed, "My search is over!". She intuitively recognised him as the Christ and felt he was her "resurrection". During this meeting:
* Baba told her she had been waiting for him for a long time and that he would help her.
* He instructed her that the yoga exercises she was practicing were "not for the West" and not for her, signaling a shift to his guidance.
* To distinguish her from his cousin Naja, Baba changed her nickname from Nadia to Nadine.
She later brought her husband, Ilya, to meet Baba. Ilya was deeply impressed, stating he felt Baba’s divine influence. Ilya passed away a year and a half later, an event which the sources note "freed Nadine to journey to India to be with Baba".
Discipleship and Service in India
Nadine became one of Baba's close Western disciples, joining him on travels and living in his ashrams in India.
Ashram Life and Duties
* Nasik (1937): Nadine resided at the Nasik ashram where her assigned duties included translating Baba’s life and messages into Russian and assisting other Western disciples like Norina Matchabelli and Ruano Bogislav.
* Hospital Matron (1938): When Baba established a hospital for women on Meherabad Hill, Nadine served as the Matron under a woman doctor. Baba explained that he gave her this work to teach her the "real spirit of serving — selflessness". She witnessed the "holy wine" of Baba's embrace reviving the hopes of the destitute patients.
* Bangalore (1939): She lived with the mandali at the "Links" bungalow and participated in public events, delivering speeches about her experiences with Baba at the Bangalore Town Hall and the Indian Institute of Science.
Personality and Baba's View
Baba described Nadine as a "beautiful soul" and promised to repay her for her suffering with permanent bliss. He once commented on her solitary nature within the group, stating she was "most fortunate" because her nature did not agree with anyone else's, forcing her to lean entirely on him rather than on other disciples. He added that she was so loving she would speak for him "even on the top of Mount Everest with only the snow to hear her".
Return to the West and Final Years
Nadine returned to the West in the early 1940s, eventually living in New York with fellow disciples Norina Matchabelli and Elizabeth Patterson. She continued to work for Baba through "life surrender".
Death
Nadine Tolstoy passed away on 14 April 1946, at the age of 62, in Roosevelt Hospital, New York. Upon receiving the news, Meher Baba cabled: "Tell Elizabeth, Nadia lives in me, with me and for me more than ever before". He referred to her as "one of my rocks on whom I can depend".
Although she died in America, Baba left instructions for her tombstone in India (likely for her ashes), ordering the epitaph: "Nadine Tolstoy, her happiness was Baba".

There's more about Nadine at this location.

Meher Baba and the Significance of the Number Seven

2026-01-18T12:58:00.000+07:00

Based on the provided sources, Meher Baba frequently referenced the number 7 to explain the structure of the universe, the evolution of consciousness, the anatomy of the human form, and the timing of the Avatar’s advent. Additionally, he often utilized the number 7 in his spiritual work, rituals, and instructions to disciples.

Here is a report on Meher Baba's references to the number 7.

1. Cosmology and the Structure of the Universe

Meher Baba described the number 7 as significant to the fundamental structure of creation, originating from the initial clash between Energy (Pran) and Matter (Akash).

Origins: In the beginning, the clash between Matter and Energy divided Energy’s powers into seven forces.
Structure: There are seven worlds, seven skies, seven suns, seven moons, seven planes, and seven heavens,.
Shadows of God: The gross universe is described as the seventh shadow of the original Light of God. The "Original Sound" (Om Point) manifests as seven sounds; the music of the subtle plane is a shadow of this Original Sound.
The Seven-Fold Veil: The spiritual path involves removing the "sevenfold veil" of illusion. Entering the path involves a "seven-in-one achievement," which includes unfastening the first knot, the disappearance of the first fold, and wiping out the first of the seven deep, dark colors.

2. Evolution and Involution of Consciousness

The number 7 is central to Meher Baba’s explanation of how consciousness develops from the most finite state to the infinite state.

Evolutionary Leaps: To achieve full consciousness in human form, the soul must pass through seven major leaps of evolution: stone, metal, vegetable, worm, fish, bird, and animal,,.
Twists and Shakes: In the process of evolution, there are seven twists of sanskaras. After every seventh stage or form, there is a twist. The soul goes through 84 lakhs (8.4 million) of shakes (births and deaths) during this process,,.
The Seven Planes (Involution): After attaining human form, the soul eventually enters the process of involution, ascending through seven planes of consciousness,,. The seventh plane is the final goal where the soul realizes its identity as God,,.
Involutionary Stages: There are seven stages of "descent" (winding of sanskaras) and seven stages of "ascent" (unwinding/involution),.

3. The Human Form

Meher Baba explained that the human body reflects the structure of the universe, specifically regarding the number 7.

Openings in the Head: There are seven openings in the human head: two eyes, two ears, two nostrils, and one mouth.
Parts of the Body: The body consists of seven parts: two arms, two legs, two openings (front and back), and the trunk.
Correspondence to Planes: The seven parts of the physical body (front) correspond to the seven planes, while parts on the back of the body correspond to the seven heavens.

4. The Avataric Cycle and Spiritual Hierarchy

700-Year Cycle: Meher Baba stated that the Avatar (the Ancient One) returns to earth every 700 years,. At the end of a cycle, he returns to bestow his "Ancient State".
7th Plane Beings: While there are always five Perfect Masters (Sadgurus/Qutubs), the sources note there are generally three beings on the seventh plane in India (two Majzoobs and one Jivanmukta),.
Seven Realities: Meher Baba gave a specific teaching titled "The Seven Realities," which are: Real Existence, Real Love, Real Sacrifice, Real Renunciation, Real Knowledge, Real Control, and Real Surrender,,.

5. Symbolism and Rituals in Baba’s Work

Meher Baba frequently employed the number 7 in his external work, instructions to mandali, and symbolic gestures.

The Seven-Colored Flag: In 1924, Baba designed a flag with seven colors to represent the seven planes of consciousness and the sanskaras. He specified that red should be at the bottom (representing the grossest impressions) and sky blue at the top,,.
Masts and the Poor: Baba often worked with groups of seven poor people (washing their feet and giving money),, or seven masts (God-intoxicated souls),.
Repetition of Names: Baba often instructed disciples to repeat a name of God or a specific prayer seven times,,,.
Fasting and Seclusion: He frequently set periods of fasting or seclusion for seven days,.
Other Symbolic Uses:
- Baba utilized a seven-metal spade for the ground-breaking of his center.
- He planted seven mango saplings.
- He referenced seven types of masts (plus a rare eighth type).
- During a drive in 1956, he stood at four compass points and worked, wearing a garland of seven sea shells representing the seven stages of man.

6. Numerological Significance

According to an astrological analysis in the sources, Meher Baba's birth date (25-2-1894) reduces to the number 7 (2+5=7). In numerology, the number 7 is described as symbolizing "unifying Good and Evil," the power of spirit over matter, and is governed by the planet Neptune.

The Limited Ego

2026-01-18T12:54:00.005+07:00

This was the daily quote from the Avatar Meher Baba Bombay Centre:

(Jan. 1939) . . . Dr. Deshmukh arrived from Nagpur to see Baba in Jabalpur. His mind was quite troubled and he told Baba that people were asking him why Baba was calling himself “God.” They were saying, “Isn’t this the expression of his ego? Isn’t he a supreme egotist?” Deshmukh did not know how to answer them. To pacify Deshmukh, Baba gave this explanation:
In all that a God-Realized soul or an ordinary man says or does, the “I” in him asserts itself. The difference between the two is that the “I” in the ordinary man is limited, whereas in the God-Realized being it is unlimited. If Deshmukh says, “I have written the book,” it is the limited “I” in Deshmukh asserting a certain job he has done. But when I say, “I am God,” it is the unlimited “I” asserting its universal aspect.
The limited “I” must go for the unlimited “I” to take its place. The limited “I” is like a seven-headed demon. The seven heads of lust, anger, greed, attachment, pride, jealousy and hatred must be killed so thoroughly that not even the slightest trace remains. When the false “I” is completely destroyed, another “I,” which is Real and Unlimited, takes its place.

Lord Meher, Original Publication, Bhau Kalchuri, Vol.7, p. 2354.

I put the final paragraph to Gemini with the following prompt:

Imagine the following quote as an image that encapsulates the essential message in the text. Harte is the text: “ The limited “I” must go for the unlimited “I” to take its place. The limited “I” is like a seven-headed demon. The seven heads of lust, anger, greed, attachment, pride, jealousy and hatred must be killed so thoroughly that not even the slightest trace remains. When the false “I” is completely destroyed, another “I,” which is Real and Unlimited, takes its place.”

Figure 1 shows its Gemini's response:

Figure 1

Here was Gemini's thinking leading to its creation:

Dissecting Key Elements
I'm now focusing on deconstructing the quote to isolate the critical components. I've pinpointed the key elements: a "limited 'I'," represented as a seven-headed demon, the "Real and Unlimited 'I'," and the core process of destruction and transition. The goal is to visually represent this dynamic.
Defining Visual Representation
I'm now progressing toward the creation of a visual representation. I've broken down the central quote to clarify its key elements. I'm focusing on the "limited 'I'," the "Real and Unlimited 'I'," and the process of change. I'm developing imagery of a seven-headed figure and a glowing orb.
Considering Symbolic Visuals
I'm currently focused on the symbolic representation within the generated content. The aim is to ensure the visual elements effectively convey the intended meaning, specifically the contrast between limitation and boundlessness. The core concern is the accurate depiction of this transition.
Refining Symbolic Depiction
I'm now zeroing in on the visual metaphors used to communicate the core concept. The central focus is on refining how the images depict the shift from constraint to freedom. I will emphasize the relationship between the visual elements to ensure clarity, as this is critical to the image's effectiveness.

Figure 2 shows a seven-headed Naga:

Cambodian seven-headed nāga
at the Royal Palace in Phnom Penh.

Jungian Dream Analysis

2025-12-23T18:58:00.007+07:00

I asked Gemini to comment on a dream that I had last night. I used the following prompt:

Imagine you are my Jungian therapist. I'm going to relate a dream I had last night and I want you to analyse it from a Jungian perspective. I am a 76 year old male who grew up in Australia but am currently living in Indonesia and has been married to his Indonesian wife for 25 years. I mention this because she appears (indirectly) in the dream. Here is the dream:

I'm in a house that is not my own but I appear to be living in it with my wife who is taking a shower while the events I'm about to describe unfold. I'm in the living room when I notice a rhinoceros in the house that is restrained in some way. It has a short but sharp horn and starts swinging its head from side to side. The velocity of this movement quickly gathers pace and it soon breaks free of its restraints and is able to move about freely.

Here was its response (I'm still processing what was said and may comment later):

Hello. I am honored to step into this role for you. Thank you for sharing such a visceral and powerful dream. The fact that this dream crossed the threshold of sleep and caused you to shout in physical reality suggests that the unconscious is demanding to be heard. It has a high "energetic charge."

Given your specific request for a decisive interpretation without ambiguity, I will present to you the single most potent Jungian narrative that fits these symbols, your age, and your life context.

The Core Theme: The Liberation of the Archaic Self

This is not a dream of danger, despite your fear within it. This is a dream of expansion.

At 76, you are in what Jung called the "Second Half of Life," where the goal shifts from social achievement to Individuation—becoming who you truly are, stripped of social masks. The "House that is not your own" represents your current psychic structure or even your aging physical body. It feels unfamiliar because you are entering a new phase of existence where old rules no longer apply.

The dream is telling us that your instinctual life force (Libido) is breaking its chains. You are no longer meant to "restrain" your deepest, heaviest, and most powerful nature.

The Symbolic Breakdown

1. The Restrained Rhinoceros (The Primeval Drive) The rhinoceros represents a prehistoric, earthy, and solitary power. In Jungian analysis, this is the "Shadow"—not as "evil," but as the raw, unrefined energy of life. The horn represents focused, penetrating power (masculine principle). The fact that it was restrained implies that for much of your life, you may have held back your bluntest, most stubborn, or most powerful instincts to fit into social structures (Australia) or perhaps cultural adaptations (Indonesia).

The shaking head: This is the build-up of kinetic energy. The psyche is saying, "I can no longer stay still. I can no longer be polite."

2. The Wife in the Shower (The Unavailable Anima) Your wife here functions as the Anima—your inner soul, your feeling function, and the bridge to the unconscious.

Why is she showering? She is engaging in purification and renewal. She is "naked" (authentic) and turning inward.

Why doesn't she answer? This is crucial. Your conscious Ego (the you in the dream) is panicking and trying to drag the Anima into your panic. Her silence is the psyche’s way of telling you: “There is no emergency here that the feeling function needs to solve. Do not look to the wife/mother figure for safety. You must face this energy alone.”

3. The Elephant (The Great Wisdom) Suddenly, the Elephant appears. In Jungian symbology, the elephant is the remover of obstacles and a symbol of ancient, heavy wisdom and memory. It is larger than the rhino. This tells us that behind your raw drive (Rhino) stands a massive, slow-moving, unstoppable wisdom (Elephant). This validates the Rhino; it says this breakout is supported by a deeper power.

The Interpretation

You are experiencing a Vitality Breakthrough.

The fear you felt was not because the animals were attacking you—they explicitly were not hostile. The fear was regarding their size and unpredictability. This is the classic ego-reaction to the numinous (the awe-inspiring power of the unconscious). You are realizing that there are forces within you that are bigger than your conscious control.

The animals did not destroy the house; they smashed a window. A window is a viewpoint—a way of looking at the world.

Here is the decisive meaning: The psychological structures and restraints you built up over 76 years are too small for the spirit you possess now. The "House" (your current adaptation to life) is too cramping. Your inner nature (the Rhino and Elephant) has decided to break the window—to shatter your old outlook—so it can escape into the open.

The dream indicates that you are possessing a surge of "late-life libido." This isn't necessarily sexual; it is creative, assertive, and heavy presence. You are being called to stop restraining your "bigness." The dream implies you have been too careful, perhaps too adapted to your environment, and your soul wants to roam free.

Summary

Your unconscious is shouting (literally, through your mouth) that it refuses to be domesticated any longer. The animals escaping represents a successful liberation of your energy. You survived the encounter, and the animals are now free. This is a positive omen of a vigorous spirit that refuses to fade away quietly.

***********************************

See blog post titled The Way Forward from July 2025.

Recent NotebookLM Queries

2025-12-08T10:17:00.002+07:00

I've uploaded 21 sources to a notebook in Gemini's NotebookLM and it is proving a valuable resource. Here are some recent queries that I've carried out for various reasons.

Can you find all occurrences of the expression involving the phrase "dust at the feet of the master" or words very similar to those.

The expression involving the phrase "dust at the feet of the master" or similar wording occurs frequently in the sources, often in the context of describing absolute humility, surrender, obedience, and the mechanism by which a Perfect Master assumes the karmic burdens (sanskaras) of disciples.

Here are the key occurrences and related explanations found in the sources:

1. Occurrences of the Phrase "Dust at the Feet of the Master" or its Variants

The sources explicitly advocate for the disciple or seeker to attain a state of humility likened to dust at the feet of the Perfect Master (or Beloved):

The goal is achieved by becoming effaced, meaning to become dust at the feet of the Perfect Master.
Spirituality means dying to one's self and becoming absolutely insignificant as dust — dust at the feet of the Perfect Master. To become as dust means to become as nothing; it means to die while continuing to live.
To realize God can be gained through love for God — by becoming dust at the feet of the Perfect Master.
If this is not possible, one should, at the least, desire to become like dust at the feet of the Beloved.
The substance of many songs (ghazals) expresses that to become the dust underneath the feet of the Perfect Master is the only solution to all those seeking union with the Beloved.
Bhau's son, Mehernath, was said to have had a specific wish, which was that he would like to become as dust at your feet; Edward Luck also said the same.
The spiritual goal requires one to retain human consciousness and become as stone, and then wear yourself down to dust at the feet of the Perfect Master.
One must become the very dust under the Master's feet to gain the experience of Oneness.
A true lover of God has such courage, for he has become like dust at the feet of a Perfect Master.

2. Poetic References (Hafiz and Khak Saheb)

The concept is frequently reinforced through poetry, particularly citing the Persian mystic Hafiz:

Hafiz advises, "If in your head there is the desire for Union with the Beloved, You must become as the dust before the door of those who discern spiritual things".
Hafiz also asks, "If you are mad enough, Become the dust under the feet of the Perfect Master!".
Another couplet translated from Hafiz suggests that a side-glance from the Master is enough to turn "this dust at your feet into gold".
Hafiz warns the advancing soul, “At the threshold of the Beloved beware, lest, from the height of your achievement, you fall to the lowest state of dust”.
The poet Khak Saheb wrote a ghazal dedicated to Meher Baba, noting: "This dust of Khak longs to see the Sun. You've turned it into the dust of Your feet and made it wine".
Another poetic reference advises the lover to lay down their hearts and souls on the khak [dust] trod upon by his doorkeeper.

3. Significance of the Master's Feet and the Dust Analogy

The sources provide detailed explanations regarding the spiritual meaning of the Master's feet and the collection of dust:

Spiritual Height and Universality: The feet, though physically the lowest part of the body, are spiritually the highest. Spiritually, the feet of a Perfect Master are above everything in the universe, which is like dust to him.
Sanskaras and the Burden: A Perfect Master collects sanskaras (subtle impressions of thought, emotion, and action) from all over the universe. This collection is likened to an ordinary person, in walking, collecting dust on his feet.
Laying Down the Burden: When people come to a Perfect Master and touch his feet with their heads, they lay the burden of their sanskaras on him. This is the burden Jesus referred to when he said, "Come unto me all ye who labor and are heavy laden, and I will give you rest".
The Act of Humility/Obedience: Becoming dust is stated as the best and truest example of complete obedience.
- Dust has no thought of its own; it has no will of its own. It can be trampled upon, applied to the forehead, or suspended in the air; it is all one and the same to it.
- Dust never complains even if we walk over it, trample upon it, or use it in any way we like.
- Meher Baba once ordered Adi to seek another man’s pardon by touching his feet, explaining: "You should become like dust. I scolded you to turn you into dust".
The Result of Humility: The one who remains under my feet will rise to the zenith because their arrogance, conceit, and pride are turned into dust.

The spiritual path demands absolute submission, exemplified by Hafiz’s insistence that even in the highest state of intoxication, one's head should be on the feet of the Master. True love and obedience, like the passive, non-complaining nature of dust, lead to the highest spiritual freedom. The seemingly mundane action of the Master's feet collecting dust symbolizes the momentous spiritual work of bearing and transmuting the cosmic burden of sanskaras.

Can you find all references to Dane Rudhyar and explain his connection to Meher Baba.

Based on the sources provided, the references to Dane Rudhyar and his connection to Meher Baba are as follows:

Identity and Background Dane Rudhyar is identified in the texts as an "astrologer-author" and a Theosophist,. In late 1931, he was noted as being 36 years old.

Timeline of Connection

Initial Contact (1931): Rudhyar first learned of Meher Baba in Hancock, New Hampshire. He was part of a group of Theosophists (including Catharine Gardner and Max and Lillian Wardall) to whom Milo Shattuck spoke regarding Meher Baba after Shattuck returned from England.
First Meeting (Boston, 1931): Rudhyar met Meher Baba in person on the afternoon of 22 November 1931 at the Vendome Hotel in Boston, Massachusetts.
Second Meeting (Hollywood, 1932): The sources confirm that the "Rudhyars had met Baba... again in Hollywood in 1932".

Connection Through His Wife: Rudhyar's connection continued through his wife, Maliya Rudhyar. She was touring India and visited Meher Baba at Nasik on 31 March 1937. During this meeting, Baba advised her on spiritual strength, telling her: "Bravery and strength overcome all difficulties. Be firm, do not despair and keep longing. It is there in you. You are the infinite universe, but you must discover it and find that out. I will help you, always".

What connections can you find to Meher Baba and Theosophy or theosophists?

Based on the sources provided, there are numerous connections between Meher Baba and Theosophy or Theosophists, ranging from early contacts with prominent members of the society to visits to Theosophical lodges in India. Meher Baba also offered specific critiques of Theosophical concepts and leaders.

Early Contacts with Theosophists in the West

During Meher Baba's early visits to the West in the 1930s, several individuals associated with the Theosophical movement came into his contact:

Dane Rudhyar: An astrologer-author and Theosophist, Rudhyar learned of Meher Baba through Milo Shattuck and met Baba in Boston (1931) and Hollywood (1932) [Conversation History].
Max Wardall: A Theosophist and regular contributor to the Theosophical Messenger, Wardall met Meher Baba at Harmon, New York. He had previously traveled in India with Annie Besant, J. Krishnamurti, and C.W. Leadbeater,.
Mildred Kyle: Known as "Mother Kyle," she had been the president of her Theosophy Lodge for nearly 40 years. Upon seeing her photograph in India, Baba called her "a great soul." When she met him in New York in 1952, Baba told her, "I too am old... I am the oldest of the old. I am the Ancient One!",.
Professor Ernest E. Wood: A noted British Sanskrit scholar working at the Theosophical Society in Madras, Wood met Baba on a ship in 1932. Baba explained the nature of spirituality to him.
Others: Several other Western followers, including Harold Justin Rudd, Sam Cohen, and Ann Powell, had backgrounds in Theosophy before dedicating themselves to Meher Baba,,.

Critique of Theosophy and its Leaders

Meher Baba frequently commented on the Theosophical Society's promotion of J. Krishnamurti as the "World Teacher" and the society's occult claims:

J. Krishnamurti: Baba stated that the Theosophists' claim that Krishnamurti was the "New World Teacher" was "humbug," though he noted it helped clear the path for his own manifestation,. When asked about him by Max Wardall, Baba said Krishnamurti was not as advanced as some thought but would eventually come to him. Baba criticized the comfortable lifestyle of Krishnamurti (playing tennis and golf) compared to the God-realized master Ramakrishna, stating Krishnamurti did not have "the slightest idea... of the Real Truth".
Annie Besant: The head of the Theosophical Society. After she passed away in 1933, her daughter, Mabel Besant-Scott, met Baba in London. Baba told Mabel that her mother would be reborn as a man in India.
"Wire-Pullers": Baba refuted the Theosophical concept that the "World Teacher" was directed by "wire-pullers" (Masters) in the Himalayas. He stated, "You will find nothing there but dust and stones," and asserted that no real Spiritual Master requires another's body to work,.
Intellectual vs. Real: In later years, Baba described Theosophy and philosophy as "like good bones rotted" which serve as "food for vultures," contrasting them with the writings of living Perfect Masters which are "like brain and are as food for men". He stated that Theosophists' greatness lay in editorship and high-sounding words about planes and colors, but represented only a superficial knowledge of the shadow of Truth.

Visits to Theosophical Institutions in India

Despite his critiques, Meher Baba visited several Theosophical institutions in India, where he was received with respect:

Nagpur: On November 14, 1944, Baba gave darshan at the Theosophical Society in Nagpur, where the secretary read Baba's message, "The Dynamics of Love".
Madras (Adyar): In 1947, during a visit to Madras, Baba's disciples Minoo Kharas and Adi Dubash slept at the Theosophical Society.
Thapeshwaram: In 1954, Baba visited the Satchitananda Theosophical Lodge in this village, where his message was read.
Eluru: Baba visited the K. P. Theosophical High School in 1954, where he stated he would prefer to play with the children rather than receive garlands and puja.
Poona: Members of the Poona Theosophical Society visited Baba in 1947 to hear lectures about him.

Other Connections

Dr. Kazuteru Hitaka: A Japanese professor who met Baba in 1954, had first heard of Baba through a Dr. Muir, the head of a Theosophical group in Japan.
Dismissal at Harmon: During his 1931 visit to Harmon, Baba dismissed a "Theosophical friend" from the house because the man harbored distrust, which Baba said impaired his work.

What references are there to angels in the sources?

Based on the provided sources, references to angels cover their evolutionary status, their function in the universe, their relationship to the Avatar and Perfect Masters, and specific historical or metaphorical anecdotes.

Nature and Evolution of Angels

The sources define an angel as a "spark which has become separated from the flame (God)" which must eventually go through the process of reincarnation. Unlike other souls that evolve through stone, vegetable, and animal forms, an angel does not begin as an atom but "reincarnates directly as man".

Comparison with Humans:

Purity vs. Potential: Angels are described as "unembodied souls" and "mere automatons for the will of God" who do nothing not prompted by Him. Because they are not contaminated by physical embodiment, they are superior to man in purity; however, man is paradoxically superior in potential. By experiencing imperfections and weaknesses, man is "potentially ripe to realize his real Strength and Purity which are far above those of, and beyond the reach of, even the Archangels".
Necessity of Human Form: Even the evolution of angels and archangels is not an "exclusive stream." To realize God, they cannot do so by independent effort; they must incarnate as human beings to link up with the human stream of life. Despite enjoying millions of years of bliss in heaven, they must take a human form to gain the full consciousness required for liberation.
First Human Birth: When an angel is born as a human, it does not have to pass through the rounds of human reincarnation; it becomes God-realized in that "very first human birth".

Function and Hierarchy

Angels and fairies have a specific function in the universe: to keep the elemental forces of nature—light, heat, sound, and water—in equilibrium. Without them, the human mind's exploitation of natural forces would cause "frequent colossal disturbances" in the universe.

The sources also note that angels are subject to the "laws of cycles" and everything that happens to them is subject to the control of the Perfect Masters.

Relationship to the Avatar and Masters

The sources frequently depict angels as worshiping the Avatar and envying the unique opportunity human beings have to be in his physical presence.

Worship: Meher Baba stated, "From ages eternal, gods and angels have been doing my worship". He also remarked that he is "worshiped by the angels, walis, and pirs".
Envy of Humans: The sources describe angels weeping in envy because they cannot participate in the "river of love" or the "caravan" of the Avatar in the way humans can. When Baba was with children, it was noted that "the atmosphere... was such that even the angels envied these small children".
Divine Love: Baba noted that "Even angels do not have this love for God," which is why they must become human to realize Him.

Specific Archangels and Stories

Gabriel (Jibra'il):

With Prophets: The sources mention that the Prophet Muhammad played the role of being taught by Gabriel to set an example of humility and to "awaken the teacher in Gabriel".
With Hafiz: The sources recount the story of the poet Hafiz performing a forty-day penance (chilla-nashini). On the fortieth day, the archangel Gabriel appeared to him. Hafiz found Gabriel's beauty so astounding that he forgot the beauty of the human woman he desired and realized that if God's messenger was this beautiful, God must be infinitely more so. When Gabriel asked what he desired, Hafiz replied, "I want God!".
Metaphorical usage: Baba once emphasized his restriction on visitors by saying that no outsiders were to come to the villa for meals, "not even the archangel Gabriel!".

Metaphorical and Visionary References

Disciples as Angels: Baba referred to his close disciples Will and Mary Backett as his "archangels". Upon Mary's death, he cabled Will: "My Archangel Mary has come to me after fulfilling her appointed task".
Visions: Jean Adriel described a vision in 1931 where she saw her room filled with light and "a host of angelic beings, singing celestial music".
Churning of the Ocean: A reference from the Mahabharata mentions the "Suras and Asuras (good angels and bad angels)" churning the ocean to discover the water of immortality.

Can you list and detail any references to Jim Reeves in the sources?

Based on the sources provided, the references to the American singer Jim Reeves are found in Lord Meher.

The text details the following connections between Meher Baba and Jim Reeves:

Baba's Fondness for His Music: Meher Baba was described as being "very fond" of Jim Reeves' songs.
Specific Songs: Two specific songs are listed as favorites: "Welcome to My World" and "There’s A Heartache Following Me".
Listening Context: Baba would listen to these songs, among others, on phonograph records while he was relaxing with his mandali.
Future Reference regarding Francis Brabazon: On one occasion, Meher Baba mentioned that one day, someone with a voice similar to Jim Reeves would sing the ghazals written by the poet and disciple Francis Brabazon.

Can you find and detail any references to Carl Jung in the sources.

Based on the sources provided, there are several significant references to the psychiatrist Dr. Carl Jung. These range from his contact with Meher Baba's disciples to Baba's own statement regarding his desire to meet Jung.

Meher Baba’s Desire to Contact Jung According to the sources, Meher Baba once indicated a specific spiritual interest in Carl Jung. When asked by his disciple Kitty Davy if there was anyone in the West whom he had wished to contact but had been unable to, Baba replied, "Carl Jung".

Connections through Disciples Although a personal meeting between Meher Baba and Jung never occurred, several of Baba's close Western disciples had direct contact with the psychiatrist:

Norina Matchabelli and Quentin Tod: During their travels in Europe in late October 1932 to interest people in Baba, one of their "most notable" contacts was meeting Dr. Carl Jung in Switzerland.
Walter Mertens: A Swiss disciple of Baba, Walter Mertens not only knew Carl Jung but had undergone psychoanalysis with him.
Dr. Arvind: In 1956, during Baba’s visit to Zurich, a Dr. Arvind was present who is identified as "an Indian student of the psychiatrist Dr. Carl Jung".

Jung’s Awareness of Meher Baba Years after Baba had expressed his wish to contact him, the disciple Irene Conybeare sent Jung a copy of William Donkin’s book, The Wayfarers (which details Baba's work with the God-intoxicated). Jung replied to her, stating that "he had heard quite a bit about Meher Baba many years before".

Application of Jungian Concepts to Baba’s Work In her biography Avatar, Jean Adriel frequently utilizes Jungian terminology to interpret Meher Baba’s work, particularly regarding the "God-intoxicated" (masts) and the "Unconscious."

Masts and Archetypes: Adriel notes that Baba sought those unbalanced by intense longing for God, a state she describes in "Jungian terminology" as "those overwhelmed by archetypal experience".
The Collective Unconscious: She equates Baba's spiritual work with the "God-mad" to the "service which the Master renders all those earth children who are wandering about dazed and bewildered in the dangerous jungles of the Unconscious". She further suggests that Baba's work involves stirring the forces in the "collective Unconscious",.
Symbolism: Adriel also references her study of "Jungian dream analysis" when interpreting the symbolism of the "churning of the ocean," equating the butter produced to the "individualized consciousness of God which the churning of the waters of the Unconscious precipitates",.

Kavi and the Clear Pool

2025-12-08T09:36:00.002+07:00

I quite like this little story that appeared in today's email from the Meher Baba Bombay Centre. I created a storybook to illustrate the story: Link to storybook in Gemini

EVERY THING IS IN GOD, BUT THE HELP OF THE SADGURU IS NEEDED (Dec. 1928)

Baba emphasized to the boys, “Every thing is in God, but the help of the Sadguru is needed in order to know and experience God.” To illustrate this, Meher Baba narrated the following story: Once in the jungle, a tigress died after giving birth to a cub. The cub remained hungry, without food or water for days. A shepherd found it and took pity on it. He reared it among his sheep. The cub grew up thinking it was a sheep. He did not know that he was a tiger. One day, a grown-up tiger saw the cub playing among the flock and was surprised. He went to the cub and did his utmost to persuade it that it was a tiger and not a sheep. But the young tiger would not believe him. So the tiger took him to a pool of water and made him look at his own reflection there. The young tiger was astonished and at last was convinced of his true identity. He forgot the notion of his being a lamb and passed the rest of his days among tigers. In this story, the sheep represent worldly people who are ignorant of the Truth. The flock of sheep represents the general public. The tiger cub is an ignorant man; the full grown tiger is the Sadguru; the pool of water symbolizes the path; and recognizing the reflection is attaining God-Realization. Although the tiger cub was a tiger, out of ignorance, it took itself to be a sheep. And as long as the other tiger did not show it its reflection in the pool of water, this misconception continued. In the same way, though man is potentially God, being quite ignorant of his Real Self, he thinks himself to be only a man and passes through cycles of births and deaths. He continues wallowing in ignorance until the Sadguru makes him see his own true image.