Functioning on the Higher Planes

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 .

About The 84 Lakhs

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

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.

A Simple Message

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 

Meher Baba on March 14th

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

 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.

Nadine Tolstoy

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

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

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.

Francis Brabazon

I don't normally write about my dreams on this blog but last night I had a very odd dream in which Francis Brabazon appeared and gave me a gold coin that I recognised as a "Brabazon" and spoke that word, albeit with some difficulty. I had mentioned Meher Baba in a text message I sent to a friend just before retiring for the night. What it means I don't know but it seems positive enough. 

Francis was Baba's resident poet and one of the mandali (close disciples). He was Australian. Although he was born in London, his family migrated to Australia when he was a boy. After living with Baba in India for many years, he returned to Australia after Baba's passing and lived Avatar's Abode, north of Brisbane, until his death in 1984. His grave is located there.

Meher Baba's Silence

The following has been generated by NotebookLM from source material located at lordmeher.org.

Meher Baba's decision to maintain silence was a profound and sustained aspect of his spiritual work, lasting for 44 years from 1925 until his passing in 1969. He often spoke of its deep spiritual significance and its connection to his universal mission.

The Commencement and Purpose of Silence

Meher Baba formally declared his intention to observe silence on 4 June 1925, stating, "I will observe silence for one year. I will not speak to anyone. But all should hold fast to my feet. Those who stick with me until the end will be greatly benefited and highly rewarded". This initial declaration was postponed briefly due to an incident on 13 June 1925, when Gulmai, while cleaning the Post Office building at Meherabad, fell and sprained her ankle; Baba declared he was postponing his silence until she was well enough to walk.

He later announced on Friday, 26 June 1925, that his silence would commence on 10 July 1925. Notices were printed and mailed, and a sign was erected at the entrance to Meherabad to intimate this decision. On the evening of 9 July 1925, the day before his silence began, Baba conveyed his final instructions to the women's quarters, telling them, "Now listen to my last words, because from tomorrow I will keep silence for one year. ... When my work is done, I shall speak". He also spoke his last words to the mandali, reminding them of their duties and the dangers of snakes, stating, "I have my own reasons for keeping silence. I must do it". A snake incident that evening provided a final opportunity for the women mandali to hear his voice: "How fortunate you are that you have heard my voice so many times today! This incident with the snake took place to allow you to hear me speak for the final time".

Meher Baba's silence, which began on 10 July 1925, was not merely a vow or penance. He explained its purpose was "to lessen the difficulties and bear the burden of my circle members, who are to be God-realized and who otherwise would have had to undergo certain physical afflictions". He also linked it to "excessive spiritual work that will result when Babajan drops her body in the near future". He frequently stated that his silence was connected to a future manifestation and a "Word" that would revolutionize the world.

Methods of Silent Communication

Throughout his 44 years of silence, Meher Baba employed various methods to communicate:

• Writing: Initially, from 10 July 1925, he communicated by writing instructions, wishes, and discourses swiftly and emphatically. He even began writing a book, mostly in English, after his silence began. He also composed poems on his slate about the difficulty of not speaking.
• Chalk and Slate/Paper and Pencil: In the early days, a young boy named Bal would accompany him with a pencil and paper or chalk and slate for communication.
• Hand Gestures and Alphabet Board: By 1927, Baba ceased writing and began conveying his thoughts through hand gestures or by pointing to English alphabet letters in a newspaper. He later used a dedicated alphabet board for this purpose. He continued to give messages to thousands this way.
• Cessation of Gestures: By 1 December 1954, he had stopped using his forefinger for gestures to convey thoughts, marking "the last link of conversation" with the mandali through physical signs.
• Interpreters: As his gestures became more minimal, his close mandali, such as Eruch, would interpret his signs.

Reception of His Silence by Others

Meher Baba's silence was met with varied reactions:

• Mandali's Perception: Many mandali initially doubted he could maintain silence due to his "outgoing and voluble" nature but were "greatly impressed" by his perfect control. They found his not speaking "considerably more disconcerting" than his usual goading or censure. Later, it became "painful for the mandali to witness Baba's continued silence".
• Public and Media: His silence was often described as "imposing, impressing and inspiring". People noted that his eyes spoke volumes, expressing much without words. Media attention sometimes misrepresented facts, leading to misunderstandings. Some followers were disappointed when he postponed breaking his silence, and he even lost some followers due to this. Opponents, like Colonel Irani, used his silence as an excuse for false propaganda.
• Inward Experience: Despite his outward silence and seclusion, his presence was often felt more intensely by his lovers, as their attention became focused on him. He often stated that his silence did not impede his work, but rather increased its intensity.

Incidents Related to Maintaining Silence (1925-1969)

Throughout the 44 years, numerous incidents highlighted the nature and impact of his silence:

• Early Tests and Strictness (1925-1927):

  • In 1925, Baba instructed Gustadji, a naturally loquacious person, to observe silence for his work; Gustadji maintained it until his death in 1957. He later gave similar instructions to Daulatmai and Bala Tambat.
  • He explained that the silence of his devotees was for their own benefit, while his own was "to drown the world in the Ocean of his silence".
  • In a meeting, when asked why he was quiet, he gave curt replies like "My choice".

• Seclusions and Working (1928-1930):

  • He entered seclusion in a Table Cabin in 1928, fasting on one meal a day. He assured the women mandali, who had begun keeping silence out of worry, that he was not displeased and that they should resume speaking.
  • In January 1930, he entered a strict seclusion inside a cage, fasting partially. He compared this confinement to Jesus's 40-day stay on a mountain, explaining it was for work in "non-physical realms" and was "apparent, not real". Paradoxically, more visitors came during this strict seclusion.
  • In May 1930, he planned a strict six-month seclusion with nine people fasting on milk, where he would give up the alphabet board and all darshan. He expressed "grave doubts" about two participants, who indeed left the next day. A rumor spread that he would miraculously emerge from a sealed cave, drawing crowds.

• Interactions with Gandhi and World Tours (1931-1933):

  • During his meeting with Mahatma Gandhi on the Rajputana in 1931, Gandhi expressed his astonishment at Baba's seven years of silence and eagerness to hear him speak.
  • Baba clarified to Gandhi that references to him "speaking" were always through his alphabet board, not his tongue.
  • He explained that he kept silence to "make the world know me after breaking my silence".
  • On a trip to the US in 1932, he was heralded as potentially breaking his silence in Hollywood, with plans for radio broadcasts. However, he postponed it, stating "conditions are not yet ripe". This led to disappointment among some followers.
  • He assured a reporter in 1932 that he was "one hundred percent" confident he would speak when the time came, despite his long silence.

• Intensification of Work and Health (1936-1941):

  • In 1936, he wrote to Westerners that his long silence served a "great purpose" and taught them "the lesson to suffer".
  • His intense inner spiritual work often affected and strained his physical body.
  • In 1937, he stated his silence was not a vow and he might speak in the 13th year, as he liked the number 13.
  • From 1938, he dictated discourses for the Meher Baba Journal, often using "ghostwriters" to draft them based on his points.
  • He stopped signing his name for his passport due to his "own reasons".
  • He started an intense four-week fast in 1941, which "considerably weakened his health".
  • He announced a stricter six-month seclusion from 1 August 1941, during which he would not be seen or even hear a human voice in the last three months. He declared, "From February 1942 onward, I will start speaking to myself and afterwards to the public. Be ready to hear me speak".

• "Universal Work" and "New Life" (1942-1949):

  • He stated his greatness lay "in suffering for the universe" rather than performing miracles.
  • At a momentous meeting in October 1941, it was decided he would speak any day between 15 February 1942 and 15 February 1943, unannounced. He explained his silence would coincide with "the breaking of the long-awaited silence of God," and "The Word that will move the heart of all... will carry infinite power behind it".
  • His 49th birthday in 1943 was celebrated in six cities, with representatives delivering his message, "The Task for Spiritual Workers".
  • He broke a brief fast in March 1943, stating, "Hereafter, no more seclusion. I will come out publicly for darshan as often as required".
  • He revealed his final instructions for his biography in verse to Bhau Kalchuri on 24 January 1969, seven days before dropping his body. This was his last order. He told Bhau that he liked his writing and to disregard criticism.
  • On 24 January 1969, he uttered the words "Yad rakh" (remember) to Bhau. Bhau clarified that this was not the breaking of Baba's silence or the "Word-of-Words," but a demonstration that his vocal cords were still functional, refuting any idea that he was physically unable to speak. The true breaking of his silence would be his universal manifestation.
  • In 1945, he indicated that his "spiritual death" would occur in November 1945, and his suffering during a "conference of the Five" almost threatened his physical existence.
  • In 1947, he stated the world was approaching a "great upheaval" before he broke his silence, leading to "great suffering" but also a "profound change of heart".
  • The 22nd anniversary of his silence on 10 July 1947, was observed by followers worldwide with a 24-hour fast.
  • In 1948, he dictated that his devotees should abstain from taking part in political activities or discussion.
  • His "Great Seclusion" began on 1 July 1949, where all his mandali and followers were to keep silence for the entire month. On 10 July 1949, he broke his fast that began with the seclusion.
  • On 1 August 1949, he ended his seclusion, appearing radiant and healthy, as if returning from a holiday. This marked the end of his "Old Life" and the beginning of his "New Life" of renunciation and helplessness from 16 October 1949. During the New Life, his name was not to be disclosed, and begging was to be done cheerfully. He also instructed that if asked why he was silent, companions should say, "It is his personal and individual desire".

• Continuing Seclusion and Universal Work (1950s-1960s):

  • He stated in 1952, "If my silence cannot speak, of what avail would be speeches made by the tongue?".
  • On 7 October 1954, he announced he would give up his alphabet board and finger signs, and that his speaking was "very near". He declared an end to mass darshans, meetings, and correspondence. His last public appearance was in Pandharpur on 6 November 1954.
  • From 1 December 1954, the "last link of conversation" via finger gestures ceased, intensifying the "seriousness" around him.
  • He confirmed in 1958 he would break his silence in "sixteen months".
  • He also famously stated, "I am really the only one who is not in seclusion. It is the rest of humanity that is in seclusion. I have come to make it emerge into eternal freedom!".
  • On 10 July 1960, his 35th anniversary of silence was observed with Baba fasting and lovers observing silence. He stated then, "I shall not break my seclusion until I break my silence".
  • He repeatedly indicated that his silence would break due to a "universal crisis" and that "the moment is not far away".
  • In 1962, he emphasized, "When I break my silence it will be heard infinitely more clearly than the loudest of speech uttered by anyone".
  • He explained his suffering was immense because his inner work intensified, particularly from 1963 onward, when he compared the nine months leading to his speaking to a "gestation period" for the "birth" of a new dispensation of Truth.
  • On 10 July 1966, his 41st anniversary of silence, he gave the message: "God’s first Word was ‘Who am I?’ God’s last word is ‘I am God.’ And the Word that I, the God-Man, will utter soon will be the sound of my Infinite Silence".
  • He stated in 1967, "I bind myself with silence that, when I break it, mankind will realize what real freedom is". During this period, he would work with Kaikobad daily for three hours in silence, with Kaikobad repeating God's names and Baba bowing to his feet. This rigorous work left him exhausted and soaked with perspiration.
  • His seclusion was prolonged several times in 1968, indicating the "fate of the universe hangs on his seclusion". His birthday in 1968 was celebrated with great anticipation of an "unprecedented" event after his seclusion.

Final Days and Last Instructions (1969):

• As his health deteriorated, Baba experienced painful spasms when moving his fingers to communicate.
• On 24 January 1969, seven days before he dropped his body, Meher Baba gave Bhau Kalchuri the "very important work" of writing his biography in verse, instructing him to include the lives of the five Perfect Masters and his father's life. This was the last order Meher Baba ever imparted.
• In this same poignant moment, Baba uttered two words, "Yad rakh" (remember), to Bhau. Bhau later clarified that this was not the true "breaking of Baba's silence" or the "Word-of-Words," but rather a demonstration that his vocal cords were still capable of speech, dispelling any notion that his silence was due to physical inability. His real speaking would be a "universal manifestation".

Meher Baba's silence was a dynamic, active process that intensified his connection with the world, leading him to engage in tireless inner and outer work, preparing for a future spiritual awakening of humanity.

Silence Day 2024

It's that time of the year again. This day marks the 99th anniversary of the beginning of Baba's silence. I was awake just before midnight and the moment I awoke I remembered that it was Silence Day. A few minutes later I checked my phone and it was 00:04. It's now 00:36 and I've had breakfast and am ready to start the working day so to speak. 

AVATAR MEHER BABA using the alphabet board to communicate with His followers.

Even though I don't work, there are chores to be completed. Apart from those however, I want to spend the day being more mindful of Baba and appreciative of my great good fortune in having come to know of Him. In 1967, I first saw the name Meher Baba in a book titled "A Search in Secret India" by Paul Brunton. It had been lent to me by my now long lost friend Steve Ross. I first heard the name Meher Baba in 1968, during a talk given at the University of Queensland by Bill Le Page (now deceased).

AVATAR MEHER BABA (left) with Frank Simon Hendrick, Francis Brabazon and Bill Le Page in 1954.

During these two years, Meher Baba was still alive and it was the talk by Bill Le Page that embedded Baba's name in my memory. I was unimpressed by Bill's presentation and quickly forgot all about it. I can still see myself sitting in that largely empty lecture hall, unaware of the profundity of the occasion. I came away with nothing but His name and, thanks to His grace, that proved to be enough. It was not until 1993, at the age of 44, that I finally came to Baba but the seed had been planted that evening in the lecture hall.

If His name hadn't been buried in my subconscious mind, then the book "God Speaks" that I stumbled upon in about 1981 would have meant nothing to me. Seeing the author's name triggered an urge to acquire the book and give it a place on my bookshelf where it remained, largely ignored, for the next twelve years. However, I did very occasionally open it up and start reading it only to quickly abandon the attempt as the words made no sense to me. That all changed in 1993, again through His grace, and in the next seven years I came to know the details of Baba's advent.

So here I am at age 75 observing silence on Silence Day. I'm thinking I'd best not go for my usual morning walk as I may be lured into verbal communication. As usual I'll stay at home and avoid even going out the front door to sweep the fallen leaves away because I always, if I encounter him, say good morning to the guy next door whose task it is to clean the bird and cat cages. In the past, I've even slipped up by saying something to my dog but now that she's gone that won't happen. It's only my wife and granddaughter that I am at risk of talking to but they are quite familiar with this annual event and are understanding of its significance.

On this day I'll play some of what I consider Baba music. For more about these songs, the following links are available:

• https://sean-reeves.blogspot.com/2021/08/its-been-long-long-long-time.html
• https://sean-reeves.blogspot.com/2021/08/the-one.html
• https://sean-reeves.blogspot.com/2021/12/across-bridge.html
• https://sean-reeves.blogspot.com/2024/01/im-on-your-side.html

Special prominence must be given to "Begin the Beguine" by Pete Townshend because this was Baba's favourite song and Pete of course is a long time Baba Lover.

Having had only about five hours slept, I fell asleep again between 03:00 and 06:00. For the first time ever, I had several dreams in which I knew I was observing silence but slipped up in various interactions with dream characters. Interesting. 

Listening to Van the Man, I was captivated by the lyrics to his song "Have I Told You Lately That I Love You". Let's not forget that Jim Reeves wrote a song with the same name (but different melody and lyrics) but here are the lyrics to Van's song:

Have I Told You Lately That I Love You

Have I told you lately that I love you?

Have I told you there's no one above you

Fill my heart with gladness

Take away my sadness

Ease my troubles, that's what you do

Now the mornin' sun in all it's glory

Greets the day with hope and comfort, too

You fill my life with laughter

You can make it better

Ease my troubles that's what you do

There's a love that's divine

And it's yours and mine, like the sun

At the end of the day

We should give thanks and pray to the One

And to say, 'Have I told you lately that I love you?'

Have I told ya there's no one above you?

Fill my heart with gladness

Take away my sadness

Ease my troubles, that's what you do

There's a love that's divine

And it's yours and mine

And it shines like the sun

At the end of the day

We should give thanks

And pray to the One

And so

Have I told you lately that I love you?

Have I told you there's no one above you?

Fill, fill, fill, fill, fill, fill my heart with gladness

Take away my sadness

(Take away my sadness)

Ease my troubles, that's what you do

Fill my life with gladness

Take away my sadness

(Take away my sadness)

Ease my troubles that's what you do

Fill my life with gladness

And take away my sadness

(Take away my sadness)

Ease my troubles that's what you

This is another excellent devotional song and I'm reminded how the use of the term "The One" is preferable to the use of the term "God" which means so many different things to so many different people. Using this terminology helps overcome the associations, good and bad, that adhere to the latter term. We can thus say that Meher Baba and the Sadgurus are one with The One and from The One arise The Many.