Meher Baba (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Meher Baba" in English language version.

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  • Sovatsky, Stuart (2004). "Clinical forms of love inspired by Meher Baba's mast work and the awe of infinite consciousness" (PDF). The Journal of Transpersonal Psychology. 36 (2): 134–149. Archived (PDF) from the original on 3 September 2021. Retrieved 15 December 2020. He remained in silence after 1925, made several teaching tours throughout Europe and America and drew a following of many hundreds of thousands worldwide who believed him to be an avatar, the most mature of saints in the Indian terminology.
  • Sovatsky, Stuart (2004). "Clinical forms of love inspired by Meher Baba's mast work and the awe of infinite consciousness" (PDF). The Journal of Transpersonal Psychology. 36 (2): 134–149. Archived (PDF) from the original on 3 September 2021. Retrieved 15 December 2020. His elaborate map of consciousness (formulated in the 1930s and 40s), a unique amalgam of Sufi, Vedic, and Yogic terminology, can be found in his Discourses (1967/2002) and God Speaks (1955/2001).
  • Sovatsky, Stuart (2004). "Clinical forms of love inspired by Meher Baba's mast work and the awe of infinite consciousness" (PDF). The Journal of Transpersonal Psychology. 36 (2): 134–149. Archived (PDF) from the original on 3 September 2021. Retrieved 15 December 2020. At 19 years of age, Meher Baba (nee Merwan Sheriar Irani, 1894–1969) received a kiss on his forehead from the highly venerated Muslim, Hazrat Babajan (alleged to be 122 years old at the time), and then kissed her hands. That evening, he entered an altered state of blissful, electrified consciousness wherein he did not sleep or eat for nine months.

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  • Landau, Rom: God Is My Adventure: A Book on Modern Mystics, Masters, and Teachers, Faber & Faber, London, 1936. p. 108 Available as a Google book

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  • Anthony, Dick; Robbins, Thomas (1975). "The Meher Baba Movement: Its Affect on Post-Adolescent Social Alienation". Religious Movements in Contemporary America. United States of America: Princeton University Press. pp. 479–514. doi:10.1515/9781400868841. ISBN 978-1-4008-6884-1.
  • Anthony, Dick; Robbins, Thomas (1975). "The Meher Baba Movement: Its Affect on Post-Adolescent Social Alienation". Religious Movements in Contemporary America. United States of America: Princeton University Press. pp. 479–514. doi:10.1515/9781400868841. ISBN 978-1-4008-6884-1.
  • Srinivas, Smriti (May 1999). "The Brahmin and the fakir: Suburban religiosity in the cult of Shirdi Sai baba". Journal of Contemporary Religion. 14 (2): 245–261. doi:10.1080/13537909908580865. ISSN 1353-7903.
  • Dowling, Elizabeth; Scarlett, W. (2006). Encyclopedia of Religious and Spiritual Development. California: SAGE Publications, Inc. pp. 285–286. doi:10.4135/9781412952477. ISBN 978-0-7619-2883-6.

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  • In an Indian context, an Irani is a member of one of two groups of Zoroastrians of that subcontinent, the other being the Parsis. They are called Iranis by other Indians because they spoke an Iranian language. "Those who left Iran soon after the advent of Islam to escape persecution, reached the shores of Gujarat 1,373 years ago. Their descendants are the Parsis. While the Zoroastrians who migrated to India from Iran relatively recently -- 19th century onwards -- are called Irani Zoroastrians." (Quote from Padmaja Shastri, TNN, "What sets Zoroastrian Iranis apart" Archived 3 November 2012 at the Wayback Machine, The Times of India, 21 March 2004. Retrieved 11 July 2008.)

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