Firstly is a poem composed around the 101 names of God as given by Zoroaster (also known as Zarathustra) and translated by Meher Baba. The names are in bold.
Next is a book of poems, entitled Pomes (definition provided in the front pages), which is a collection of short and not-so-short pieces penned over nearly a decade of processing life and spiritual experience. It is more or less chronological, with the poems in the first two sections, Bits ’n Pieces and Emanations and Explorations, written before I knew about Meher Baba. The next section, The Lion’s Roar; the Soul’s Reprieve, marks a transition with the first poem, Sung out of Myself, being about my life before Meher Baba—and finished during the year I “came to Baba”—and the second poem, In God’s Hands, being about life with Baba. The section entitled Post-Mordant is a mix of pre- and post-Baba writings on the theme of life after (partial) losses of the false self. The last section, Experiences, continues with the Baba theme. The poem Going to God is about being by Arnavaz Dadachanji’s bedside just before she passed. She was one of Meher Baba’s mandali and a series of synchronistic serendipities brought me to her bedside at this time. I had never met her before but had been given her book, Gift of God, to read on the plane over to India (my first trip) and was feeling an increasing urgency to see her. Such was arranged by Bhau Kalchuri, another of Meher Baba’s mandali, who read my heart without my saying a word. The poem Limits of Treatment is about treating Bhauji later that same trip. The final poem, Love’s Longing Lost, shall remain a bit enigmatic. Let’s just say it began years of Meher’s Mischief at His satyanashi best.
Satyanashi: a term used by Meher Baba in the New Life that means something like radical and complete ruination.
The companions did not like the word [satyanashi], and suggested alternatives and synonyms, such as renunciation, ruination, destruction, fakra (asceticism, penance) and fakiri (the poverty of wandering mendicants). But, not accepting any of them, Baba remarked, “These terms have a spiritual connotation about them, and this life of ours has nothing to do with spirituality!
“There is a world of difference between renunciation and satyanashi. Renunciation can be practiced and developed by anyone, and has a quality and degree in relation to different types of renunciants. But satyanashi cannot be practiced. It is not of anybody’s seeking. It comes and cannot be resisted.”
[Lord Meher, revised online editon, p. 2819, accessed 16 October, 2016]
The Gujarati word satyanashi, Baba later clarified, not only means that everything is renounced but that everything is ruined, which may mean there is nothing to go back to. In Sanskrit, Satya means the True, the Real, the Pure, the Virtuous. (Satya is also another name for Vishnu or Krishna.)
[Lord Meher, revised online edition, p. 2759 footnote, accessed 16 October, 2016]