As an example, there is an overstatement of the importance in his life of the Zoroastrian background of Baba 's family. While the background is there, it is not true that this has resulted in a marked Zoroastrian flavor in Baba 's later activities.
Nor is the author free from criticism in such important elements as his interpretation of the dependability of ideas expressed in various works attributed to and published under the name of Meher Baba. He emphasizes that Baba's utterances go through the filter of interpretation and transcription of dependable but still very human scribes. While this is factually true, the comment that we really do not have Baba's word is a potential Pandora's box of future misunderstandings. No one who has sat in the presence of Baba and observed the infinite care with which Baba works over and corrects minutely all messages given out by him can agree with the substance of Purdom's viewpoint in this case. The point is a technicality of importance to one concerned with the infinite precision of the physicist, and not to one whose goal is to begin his approach to Baba through the medium of his works.
The author miscasts or is confused in his understanding of Babas comments on the development of consciousness, which is clearly given in God Speaks as being complete when the soul takes on its first human incarnation. Mr. Purdom also deals disappointingly briefly with the 1956 Sahavas held at Myrtle Beach and elsewhere, which were extensive and filled with many illuminating discourses which might well have been substituted for some of the less enlightening dialogue quoted in The God-Man.
There are further interpretations the author makes in this second section concerning the philosophy of Meher Baba which would not seem accurate, but as astute an adventurer in the realm of philosophy and words as Mr. Purdom leaves one on the whole with a feeling of considerable gratitude. It will be hoped that a future edition of this valuable source book will have corrected these peripheral flaws.
As Charles wrote me, "The God-Man is not a revision of The Perfect Master but an entirely new book." However, it does follow the structure of The Perfect Master: first, as factual an account of His life as possible, followed by the authors interpretations. He has extended the life story from 1936 to 1962. These are the years of Baba's life and work that have been the most difficult to assess― even for those constantly with Baba: the mast work, the New Life Phase, the Fiery Free life, The Final Declaration.