1. These quotations, slightly edited, are from the 6th February 1927 entry in Chanji’s Diary, ChD 20: pp. 6-7.

2. As was discussed earlier (see endnote 3 on p. 577), much of this same content (in the two paragraphs below) appeared in the Tiffin Lecture of 28th November 1926, second session, which Meher Baba gave at Lonavala. The correspondences between the source texts for the two lectures (LLBA: 24-11-26, p. 4 and TTL/FF p. 151) are pervasive and extend to many commonalities of verbiage. Now it is possible that Meher Baba gave out the same lecture content twice on these two separate days. But if we are dealing with the content of a single lecture moment that found its way into two separate lecture typescripts, probably Baba gave this material in Lonavala on 28th November 1926, since it is hard to conceive how it could have found its way into LLBA: 28-11-26 otherwise. In this case, Chanji must have decided to insert this bit of content into the 6th February 1927 lecture, since this lecture already contained a discussion of the power of yogis (with the “colored glasses” analogy below), which the discussion of yogic powers and “electricity” could fit in with. In any event, since the two bodies of source material are so closely interrelated, we have used the 28th November 1926 sources to help clarify ambiguous points in the present Tiffin Lecture. For our sources here (TTL/FF p. 151, TTL p. 151, and TLD/FF: 6-2-27 drafts A and B, p. 1) are written imprecisely; and the 28th November source material helps to clear up some of this.

3. The prose of the first few sentences of the “Tiffin Lectures” sources does not make it altogether clear whether the unlimited source of electricity in the air and the unlimited source of electricity in the body are the same or different: “The powers that the Yogis use are from the unlimited source of electricity in air – which is the third layer inside. With these powers of the unlimited source of Electricity in the third layer in their own body, (by means of breath etc.) and the combination of these two powers enable the yogis to bring about the results just as they desire” (TTL/FF p. 151 and TTL p. 151; TLD/FF: 6-2-27 drafts A and B, p. 1 read similarly). The same ambiguity afflicts LLBA: 28-11-26, p. 4. These two sources of electricity must be different from each other, however, since the next sentence there goes on to say: “He has only to think after combining these two sources (of the limited and unlimited) and there is the result – such as, raising the dead . . .”

4. TTL/FF p. 151, TTL p. 151 and TLD/FF: 6-2-27 draft B, p. 1 refer here to the “unlimited” source of electricity in the third layer of the body; yet TLD/FF: 6-2-27 draft A, p. 1 reads “limited,” and LLBA: 28-11-26, p. 4 says likewise. Clearly “limited” is the correct word here. For the source of electricity in the “air” without is “unlimited.” The yogi, we are further told, combines the “limited” with the “unlimited.” What could the “limited” be, then, except the electricity within his own body? The editors have emended accordingly.

5. The “Tiffin Lectures” sources (TTL/FF p. 153, TTL p. 153, and TLD/FF: 6-2-27 drafts A and B, p. 3) read: “I am in R, I am in B etc.” The editors have supplied the names “Rustom” and “Behramji” as mandali on the scene at the time and likely candidates.

6. TTL/FF p. 153, TTL p. 153, and TLD/FF: 6-2-27 drafts A and B, p. 3 read: “And when it comes down again after realization, it sees its own image in every bubble, as also in the Ocean, that is everywhere he and he, in a drop, in a bubble, in a wave, in different size, shape and form, but he everywhere.”

7. TTL/FF p. 153 and TTL p. 153 read: “‘Because then you would be quite unconscious of the realized self i.e. Mujzoob, . . .”” (TLD/FF: 6-2-27 drafts A and B, p. 3 read similarly). Clearly this has been infelicitously worded, since a Majzūb is fully conscious of the Self; what he is unconscious of is the universe. The editors have emended the sentence accordingly.

8. The original “Tiffin Lectures” text (TTL/FF p. 154, TTL p. 154, and TLD/FF: 6-2-27 draft A, p. 4 & 11-2-27 draft A, p. 1) appears to be garbled, perhaps through the omission of a phrase or phrases: “And to make you i.e. parts of that great body of Truth, as alright and as perfect as others, these ringing of the bell, and calling you to listen to these words of advice . . .” (TLD/FF: 6-2-27 draft B, p. 4 & 11-2-27 draft B, p. 1 reads similarly). It is difficult to determine with certitude what is meant by the phrase “these ringing of the bell,” which appears in the sentence abruptly and ungrammatically. The thought seems to be that Baba, as the divine Doctor, is treating his mandali (the diseased body parts) by giving these lectures, and that he convenes the lectures by ringing a bell. (In reality the “bell” may have been nothing more than a piece of steel hanging from a string which one of the mandali would strike with a mallet.) The passage has been emended according to this reading.