Wednesday, August 26, 2015

NOTES 189 TO 191 OF MAI MAIJI MAI-ISM

Choose Hinduism as his vehicle 
189. To resume the subject, as a parallel to the development of the outer form of the Founder's activities narrated before, it is interesting to note the inner development of his mental changes as he passed through several stages. First, he was ideally a universal-minded mansay a philosopherand a devoteewith absolutely very little of the contact with world and worldlinessHe was made by Motherto pass through the practicalities and actualities of life.

190. From the universal-mindedness, without losing his own personal universal-mindedness, he had to stoop to the greater utilities of a defined religion for all practical training of the people and making them interested in true religiosity. The substance of a religion must be there to churn out religiosity. To make people interested in sweetness, any substance, say, sugar, sugarcane, honey, grape, jelly, jaggery or any such thing has to be most familiarly dealt with. What that substance would in natural course be selected to be, would be the one that people to be dealt with are most familiar with. Because, on leaving Poona, he could not get the outer universal skeleton, he had to choose the most easily available and utilisable vehicle of Hinduism. Not that his universal-mindedness was any the less; and he turned to his own Hinduism. The Universal-minded man took up Hinduism as his vehicle, because he had to deal with Hindus. If he were in midst of Christians, the selected substance for increasing the popular craving for true religiosity would have been Christianity. Even now, the doors of Mai-ism are open to all varied types of religionists. The spirit of the Founder's Universality would take, say, the Christian or Mohamedan colour, even now, if the followers in large wieldable and countable groups belonged to Christianity or Mohomedanism. To understand more clearly, Mai-ism is the sweetness itself or say, the true religiosity itself and not a certain substance or a certain ReligionThe substance is the masculine aspectThe quality or a certain working power of a substance is its feminine aspect. Say, the moon is masculine (not in English) but his bright coolness, Kaumudi, is the feminine aspect. Both are inseparable. You are, say, propitiating the Goddess of Fire, Vanhi-wasini or Jwala-Malini, but you have to make your offerings to the physical fire in your sacrifice-altar. On the other hand, you are doing the latter but you are worshipping the Goddess represented by the Fire and not the altar or the firelogs or the fire-flame. The abstract conception requires and required a concrete substance. The latter happened to be Hinduism as most convenient, easiest, nearest, speediest and widest. The substance however brought its lights as well as shadowsMai-ism in its outer form became Hindulike, although no opportunity was allowed to pass without awakening and maintaining the public consciousness of the requirement of the " Universal-mindedness " as Mai-ism's first true understanding. The abstract conception brought in the substance. The substance brought in the shadowthe shadow brought the Founder face to face with people's darkness and blackness of head and heartignoranceutilisation for selfish ends and exploitation. The Founder was gradually pulled by people to tolerate their actual "below-mark" stage and was dragged to descend from the abstract supreme devotion to the practical work of relieving the distress of people, from advising the Nishkama Bhakti to admitting the Sakama Bhakti, from a general Mai Sadhana to the same for one's own purpose, from people's grateful humility, to their worldly business-tendency and finally, from their fair and honest business attitude, to the worldly natural plane of easy cheating and exploitation even in the realm of Religion.


Founder descends to people's plane 

    The Founder had to descend, step by step, to meet people on their own plane, which was found to be lower and lower as the Founder went deeper and deeper into the bottom layers of people's natural plane. He however persisted because in any casehe was not for abandoning hopes or his lifelong avowed Mai Mission Work.

    A certain orthodox Hindu is extremely anxious, that his favourite celestial cow should not be unhappy after he dies. He knows, none is willing to have her. He starts with the normal selling value of say Rs. 300. He is extremely wishing it should go to a particular house, where alone she can be happy. He goes on lowering his price. He is determined, till finally he agrees to hand over the cow free and even with Rs. 300 on the top. That explains the Founder's whole all-along mentality.

    The more he came into contact with the people, the more disillusioned he became about the real value of the so much tomtommed religiosity of the Hindu Religion. He saw very little of a practical nature beyond a passing liking or a taste, and nothing like love for religion with sacrifice. Religious living did not mean a different mode of actual living. He also saw that even the so-called universal-mindedness itself of many, was on analysis nothing more than a  courteousness, a little tolerance, a little broad vision, a little goodness and a royal talk. That by itself could not stir up the inner soul. In practical life, universal-mindedness was only a negative virtue. It had its value, because with many others the infatuation about their own religion and in some cases even fanaticism was there as a contrast. By itself, the universal-mindedness as he saw, did not mean much constructively, in the actual progress in Religion and Religiosity, The Founder here does not refer to the highest meaning of universality, viz., seeing and treating every soul as one's own self. That is entirely out of question in this world, at least the modern one, with its living based on an out-and-out selfishness, except for some few exceptions who are in the worldbut not of the world. The first descent from the abstract devotion was towards Nishkama Bhakti. The Founder went on being faced with bankruptcies after bankruptciesfrom one surpriseful unhopefulness to another. He could not find universal-mindedness, he could not find revellers in abstract devotion. Going down, he could not meet Sadhaks, who would be for increasing their supernatural accumulated powers for public welfare through mantras, meditations, worships, etc. No AtmadrishtiNo Nishkama BhaktiNot even Sadhana for Loka Kalyana. The average plane was still lower. Religion was found to have some faintest signs of being welcomedonly on the Sakama Bhakti plane. The Founder went down and down and welcomed even the out-and-out Sakama Bhaktas resorting to religion, worship, mantras, etc., for a particular specific object. There too, the Founder's hopes were frustrated. Few took up the devotional or religious permanent colour. People licked away honey and left the dry teeth-trying bread. Founder said to himself, " Well, I am more than satisfied if people remain contacted with Religion, even though that be for clear-cut openly declared specific purposes and only periodically. However the world was found to be shameless enough even there in the lowest requirement, and even feeling grateful to God or Guru was found to be not only absent but out of question and question-barred.

    God and Religion were found to carry no higher value than a stop-cock or a pushcock of a water pipe to be turned or pressed whenever one wanted water.

    The Founder would have considered himself blessed, if he had found the world atleast at that stage of periodical devotion for a specific object. The world however, showed still more wonderful varieties of lower planes. Discontentment underlying demands, and further even wrathfulness on non-fulfilment of demands, so to say, dictated to Mother.

    The Founder permitted himself to be still down-dragged because in any casehe wanted the unwilling horse of the world to drink the celestial waters. He tolerated Religion being made even a matter of business and there too the world most hopelessly failed to be true to its words of recognition even after fulfilment of their specific desires. The introduction of the business element murdered the last remnant of gratefulness.

    The Founder's final conclusion was that he had given a value to the world, which was many times much higher than its real value. The world was found hopelessly poor in the matter of the very first requirements of true religiosity viz., humility and gratefulness. If he had known this true value in 1932, and if it were a matter of his own choice, he would not have dedicated his life to this fool's, simpleton's and mad man's work. But the rub is there : " If it were a matter of his own choice." That is also a part of the usual programme, a stage through which a devotee is taken. It is like the day and night extremely hard work of an I.C.S. as an Assistant Collector, before Collectorship and the kingship of his Collectorate. Before a soul retires permanently, Mother takes out maximum work from him before he is permitted to retire. It is not that the work of keeping the world smoothly-running cannot be done without the said hard work. Mother Herself can do it in an eye's wink. He is made to work, as it were, created for gaining practice and experience, to equip himself for the next higher stage.

Partheshvar Pooja 
    I wish readers may enjoy the simile and laugh with me. All that work is like the Partheshvar Pooja of Lord Shiva. The devotee prepares Partheshvar images from black clay, repeating his mantras etc., so many in a day. he begins after his bath at every dawn, working the whole day. In the evening, after waving the light, he has to drown all images in water, and the water to be poured in the Ganges. Next day, the same thing. Even when he leaves after twenty-one days, there is not a single Partheshvar clay image for even his own children to play. What is the highest surest and most permanent benefit? It is that the Shiva's devotee becomes Shiva-like. It is this innermost understanding that keeps up the perseverance, in spite of every possible failure.

    Once an officer, expert in agriculture, was engaged by a State on a very high pay, to teach the subjects on how to bring forth the best harvest from each field. He most bitterly complained to the Founder about no people coming forth even to hear him. The Founder cool-mindedly said "Don't fret, continue, you are bringing forth best harvest from your own field; by way of your most lucrative pay".  

    This is the Infinite Reservoir of consolation and inspiration at the bottom. It is not the " real improvement of the world " for " work " that necessitates the hard work and change, Mother herself can do in an eye's wink. With all the mercifulness that he can command, the Founder's opinion often formulated itself to be, that the world had gone beyond all possibilities of any improvement and that the only chance left for the world to be more happy was that, possibly its eyes might open as a result of unbearable sufferings. The well-known remedy of walking in the footsteps of the wise was lost to the world. The only path leading to the possibility of improvement was through clouds of calamities and a continuance thereof. New ones gathering before old ones scattered, till the eyes opened with determined action and faithful wisdom. And if that last stage was reached, what else can saints do except to most intensely ever pray for the highest Mercifulness of Mother??

    Just as a down-train going down and down from station to station, on finding no passengers on any station, runs back from the downmost station with the highest speed and with no intermediate stop, to the upmost station, the starting station, so did the Founder often return to his Motherfully laden with richest experience about the world.

    He often earned the benefit of a quietude, on being eased over his dreams of possibilities. The world did not want God, Guru or Religion, there was none waiting on any station-platform for train to carry them further. The Founder was often satisfied with remaining confined in his " Mai Niwas " quieted and religiously occupied with Mother alone.

191. The Founder would be sitting in the Mai Prayer Hall (28 feet by 16 feet) on an Asan (Seat) on the floor (ground in front of his dearest Mother on a pedestal), exactly in square line with the Image. The place has its breezes from South to West, and two tube-lights and two powerful lights are making the place bright enough for the humble devotee to be viewing Mother most minutely at few minutes' intervals. In the Lotus Feet of the Mother have been lying two photographs, one of Paramahamsa with Mai and another of the Founder with Mai. Neither the breezes from South and West vast open spaces would quieten his mind and remove sleeplessness, nor would the brilliant lights give him any illumination and relief in the matter of the darkest despondency and void in his heart. Meditation of Mother would fail to heal up the wounds in the inner chamber of his soul. Ecstasy would be impossible, as now he was no longer a child.

    The Founder would shed hottest tears and most solicitously pray to Mother, to do any one of the two things She pleased. " At least show me some faint phantom of success in my undertakings of Thy work, or, once for all, sweep out the last remnant atom of desire to raise the religiosity of the religion-following world, through Thy simplest Mai-ism". Mother however would do neither.


Mother explained paradox 


    The paradoxical position, in the matter of God's attitude, is simply a torture, although a spiritual one. What is the deepest hidden working underneath? It is a play of God or Mother with His or Her dearmost devotees. They live their most intense life with Almighty, but the world as a whole remains practically unchanged, though with a temporary spiritual flood. When the Founder would be tired to the last point, Mother would explain the paradox thus.

    Do you think it is the laying down and explaining certain best recipes of a religion, that can make the world happy? No. Do you think it is the ceaseless effort of understanding of truths, that entitles men to be happy? No. Do you think the world is unhappy and miserable, without its own evils and sins? No. All is delusion. And yet, know this, the secret of secrets. Enjoyment and Happiness proceeds from Relinquishment, to the extent you throw away things of the world. 

Love alone is the Teacher of RelinquishmentService concretises LoveThey become happy who love and serve Me and whom I loveThe claim to be happy finally rests on Love and Service to Me and Minewith devotion and self-surrender

Neither people can change matters nor youWhat is people's highest self-control before Nature's urge from within? And what can your highest effort do unless I move the keys of people's hearts? "

 And yet the paradoxical position that you are weeping about saves the world and is the keynote of the secret working. "It was true of everyone that was, is, and will be, dearest to Me. There is no human working that permanently helps. It is only My Will. The usefulness of all working of people, or God's dearest devotees proceeds from quite a distant irrelevant invisible thing." 

To repeat, it is this : " Those who love and serve Me, My dearest and My children, will be saved". "World as a whole will be run on the basis of its collective merit, but individuals will be saved". The rest is all Maya's befooling of mankind, through delusions of authorship, ownership, actorship, etc., and misunderstandings through networks of causes and effects, distinctions and differences, mine and thine, etc.

    " Millions have preached religion. Where is happiness? Millions have mechanically obeyed Divine Laws laid down in scriptures. Where is happiness? The bestower of happiness is I myself. There is nothing like any person's claim thereto in virtue of any well-earned dues or any deservedness."

    " The LoverThe Serverand The Surrenderer to Me or Mine alone wins the highest victory of happiness." The rest is only a temporary mirage-like satisfaction and a passing talk, a word-forth, a speedy revolving of the motor-wheel raised above ground ; the meter would read miles but the motor stands where it has stoodThe Founder would with an electrification jump up from his seat of meditation and run to the Mother's pedestal and lift Her picture and holding Her over his head, would say in highest jubilance " Thenwhat else have I been doing and preaching? ?" His brains in full electric sparks would then cool down with an overpowering sleep.

    He would again have the renewal of passion to continue Mother's work in spite of failures. He would be happy and with his decision, say to himself "Failures are no failures, except in worldly eyes. Every effort itself, by virtue of its being with the purpose of serving Mother and Mother's work, is a victory by itself and in itself."

    His passion for Mother's work would again reach the climax. Something within him like a butterfly, although certain of its death, would again begin hovering round the lights of Mother and Mother's work. His intense and incessant passion for both, would with every laughter make him nullify his former words of tiredness, viz., "This is my last writing, speaking or exerting for Thy Religion". The drunkard says "This is my last drinking." The practical reality is, that under that pretext, every time he is drinking the utmost.

    The Founder would say to Mother "Let me have the last pleasure of having my full unconstrained and unbridled say". " Let me unbreast myself, without caring what the world thinks of me". He would later improve and add " Unless Thou Thyself wishest me to continue serving Thee, Thy Religion and Thy Glory".

    His hopes would again be young enough and, catching Mother in Her highest joyful mood, would gradually creep in with his prayer. " Let my desire of seeing Thy name and the specified name of " JAYA MAI " repeated by thousands, be fulfilled, for that alone can make the world happier".

    He would not permit Mother to throw out his prayer on the ground of prayer's inefficiency or his own undeservedness or the pretext of insufficiency of time of the Founder's length of life. He would add "If not now, just before I return to Thee. If not then, when I am disembodied and am more able and free to do Thy work. If not then, even after several centuries, through Thy any new Selects like Blessed Mai Swarupa Shri Ramakrishna Paramahamsa or Shri Swami Vivekanand (through Thee, Thyself or Thy Lion, Lord Shiva Incarnate).


[ Mai-ism was represented at All Faiths' Conference at Nasik (India) in 1933 and the Indian Philosophical Congress at Poona (India) in 1934. Maiji was invited to Japan for the World Religious Congress in 1955. Maiji was the Sub-Councillor-in-Chief of the International Religion Federation which was started in Japan in 1955.
Maiji had been elected as VICE PRESIDENT and spiritual MINISTER for PEACEFUL HUMAN RELATIONSHIP & Universal Religious Alliance ( U.R.A.) in Havana, Cuba for SIX YEARS FROM 1959 TO 1965.

The most appreciated representation of Mai-ism was at the Universal Religious Alliance World Congress held at Havana in Cuba from 23 October 1959 to 22 January 1960. Mai-ism was explained, discussed and commented upon in the World Congress by Revered Sister Duchesse Blanche Ledran, The Grand  Chancellor of the Universal Religious Alliance. Mai-ism received the greatest approbation in this World Congress of the Universal Religious Alliance , which has a standing of over five decades. In fact it is one of the first most important universal religious institutes. 
As stated in the Preliminary Report pertaining to the Congress held on 23 October 1959, the complete attendance at the Congress was around 3800 persons 2184 of which intergrated about  318 different official delegations, which came from 96 different countries. The representation was of  449 different sections and sub-sections of religious and various organisations. Further more , 43 countries had sent their official observers.  Appreciation and truest understanding about Mai-ism by the said World Congress would be evident from these words; " We have received valuable literature from all quarters of the world, which amply reveals that the regeneration of man as at the hand, as well as that a new age ( Aquarian ) is being ushered in taking shape of  a brand new Spiritual Civilisation. We recommend such sources of research. We recommend Mai-ism and the Mai-Institute of Santa Cruz West, Bombay - 54 India." ]
- EXTRACT FROM " MOTHER'S MESSAGE "- PAGE 40 -41.



NOTES 157 TO 165 OF MAI MAIJI & MAIISM

CHAPTER IV.
MAI'S MANDATE
"Ye that are majors, be Mother 
to minors as I have been to you"
 Jay Mai.                            Jay Mai.                          Jay Mai                                                  

157. The Founder was re-employed at Hubli in continuation of his service in Bombay from 1942. People came forth from Bombay and other places to have Mai Darshan and blessings and instructions. The Founder had some new types of experiences here, which he wishes to be recorded for those who are on high stage of spiritual attainment. The Founder is emphatically of the opinion that every saintly man or spiritual aspirant should record his experiences with the preciseness of all laboratorial experiment resultsThere must be standing public Institutes forthe said work and to finance. That would be a great guidance and encouragement to the junior and younger aspirants, treading on the path.   


Maintain faithful records as in West               

158. Indian atmosphere is saturated with a chaos and innumerable imaginary stories about miracles and miraculous happenings. If, however, some one pursues such cock-and-bull stories and tries to investigate about the truths of such yarns, he could not trace head or tail. This sort of thing results in belittling and discrediting even the most honest and true facts. It is therefore extremely desirable that persons of standing repute, whose word would not be taken as exaggerated or as based on misunderstandings or simply imaginary or as hallucinative, should record their varied experiences verbatim. In the West, great importance is given to the making and maintaining of such faithful records. The scientific greatness of the West is the grandest proof and result of their determination to keep the most faithful record of every success and every failure and every conclusion the scientist arrives at. It does not matter at all if he is wrong and proved to be wrong in some conclusions. The fact of his having dedicated his life to the cause of the scientific truth is in itself too great a thing to allow his reputation to be affected by any failure or wrong conclusions. That should be the spirit of the saints and religious people in India, in their own subject of religiosity and spirituality. In India, the modern tendency is just the reverse.No saint ever leaves after him a guidance for the younger generation in the shape of his own personal experiences. Ordinary modern people are not so much interested in learning the art of being a saint or saintly. They are most satisfied with showering praises, without any desire of imitation or being initiated or injected perfectly and honestly. The disciples or the devotees of the saint are always anxious to show to the world that the saint was perfect from the day he was born. He was never even a quarter step out of the straight path or away from the consciousness of perfection or needing any illumination. Such people are not wrong in a way nor would it not be a folly for the saint to be recording his experiences of blunders and faults, his creative measures and remedies applied, if the world is so foolish and has no faculty for appreciation of a struggle during the overcoming of the temptations and of a fortitude during worst miseries, etc. People want their saints to be only a perfect image, perfect from the day they came into existence. People would bear their allegiance only to a perfect man and to none. They are not interested in the life of a saint as a man in the making, whereas in reality and substance, it is the deep deliberative study of those details alone, which can help the future generation, in the line towards a solid progress. To give an exact simile, to study the letters of any great man to others is much more illuminating than his select record teachings. Although these latter are most beautifully worded and most wonderfully gifted and most logically and intellectually set up, they do not go beyond creating a feeling of joy and admiration. They teach much less. We cannot be lion-like by merely seeing and talking about a lion in a cage of the Victoria Gardens. We have to understand every detail and master it, going through all the stages of tests, failures, corrections, instructions, repetitions and realisations. The highest word of caution is that the students should not be so pitiably senseless as most of them are, as that they would lose all value of their great men for the only ground of some single weakness, imperfection foible or failure of theirs.       

159. In one word, therefore, Hindus would have been the masters of the religious world with the richest inheritance they have, but there are certain impurities and drawbacks and perversions.

160. As the Founder says "Substance" is here, but "system", the art of preservation, nourishment and development, and elimination of destructive elements, etc. has to be imported from our neighbourly brothers in the West.  


No nectar without love and service                

161. Our extremely poor preliminary grounding, mere worshipping our saints Gurus and great men, without trying to follow in their footsteps, won't help us. No Guru however great in his mercifulness, will give us the nectar, unless we love and serve him, unless we are devoted to him and unless we try our best to deserve and to be what he is, with unconditional and cheerful self-surrender.

162. It is not that the saints are any the less merciful, but there are limitations beyond which the Eternal Divine Law does not permit the results to accrue. One unit can be multiplied to be 100 units, but a zero remains a zero however great the multiplier may be. 

163. Substance is the same for all realised great souls, but "System" has to vary. Food remaining the same, the method of feeding has to vary from plane to plane, time to time, and man to man.


Bitch at 2.30 AM at Hubli ( 1942 )

164. To return to the experiences referred to in Hubli and be again on straight rails, the Founder had several experiences. The Founder was given a bungalow as a guest to temporarily reside. On the first Friday in Hubli, a big gathering was held there and rich prasad and sweets were distributed. Just then, a bitch got in and she was driven out without giving a bit and with a stick. At 2 A.M. after departure of all, Founder prayed to Mother for the success of the first gathering in Hubli; he had not taken his meals. He had a joy of the success but an overwhelming sorrow at the idea of the bitch being beaten out without a bit of bread. He was disgusted with man's non-consideration for other men, what to speak of animals! In a great disgust, he decided not to take his meals and laid himself down on his cot. At half past twothe very same bitchwhich was turned out with beatingcame out from below the cotbegan to lick the Founder and pulled his garments towards the kitchen!!! The Founder was happy like anything. Can you imagine the weeping of the Founder on seeing Mother's Grace?? He was superstitious enough to believe, it was not the very bitch. He went to the puja-room, worshipped the bitch and began to eat with the bitch, his now meals, partaking with the bitch half to half. He caressed the bitch, "Are you now satisfied?" "Mother? Hast Thou sent a bitch to see that I am jolly and not sorrow-ridden and to see that I do not sleep hungry?" He wept with his face against the bed, out of gratitude. When he opened his eyes after composure, he was surprised to see that the bitch was nowhere there in the whole bungalow of which all the doors had been locked before going to bed. 

165. Somehow a dog appears to have some significance in religious experience. Kabeer said. "Kabeer Kutta Ramaka." "Kabeer  is a dog of Rama." Yudhisthir's dog faithfully accompanied Yudhisthir in Himalayas, at his end. There are instances of saints having run after a dog, who took away their bread, not to beat him as world imagined, but to give butter to be applied to the loaf. There is a mention of a similar meal-sharing with a dog in several accounts of saints. I quote one here. "The master, Blessed Shree Mai-Swarup Ramakrishna Paramahamsa, saw a monk taking the leavings of the beggar's meals with some dogs from the heap of the discarded leaf-plates. He had one of his arms around a dog's neck and man and dog were eating from the same plate. The dog was quite at home with him."

    There is a wonderful account about the pet dog of Sree Bhakta Raj Shivanand Sen, one of the dearest devotees of Lord Chaitanya Gauranga Prabhu. Bhaktaraj did his best to keep him home, while he prepared for a long journey for Prabhu's Darshan. He was taken with great trouble. On the way, the dog saw he was a cause of so much trouble to his master and left him. Shivanand was extremely sorry and began to almost weep with the remembrance of the dog's faithfulness. Anyhow, composing himself, he proceeded to Lord Gauranga's place. On reaching and entering Lord's place, what did he see? The Lord is patting and feeding a dog sitting by his side. Which is that dog? The very same. The dog had never before come to the Lord's place. A faithful dog follows the devotee master to the last.

EXTRACT FROM THE BOOK : MAI-ISM [ 777 NOTES, 734 PAGES ]








AUTHOR : MAI SWARUP MAI MARKAND [ EDITIONS : 1952 & 2007 ]
PUBLISHED AND PRINTED BY  : UNIVERSAL MAI-ISM TRUST, SARASWATI ROAD END, SANTA CRUZ [ WEST ], MUMBAI 400054 INDIA.







[ Mai-ism was represented at All Faiths' Conference at Nasik (India) in 1933 and the Indian Philosophical Congress at Poona (India) in 1934. Maiji was invited to Japan for the World Religious Congress in 1955. Maiji was the Sub-Councillor-in-Chief of the International Religion Federation which was started in Japan in 1955
.
Maiji had been elected as VICE PRESIDENT and spiritual MINISTER for PEACEFUL HUMAN RELATIONSHIP & Universal Religious Alliance ( U.R.A.) in Havana, Cuba for SIX YEARS FROM 1959 TO 1965.

The most appreciated representation of Mai-ism was at the Universal Religious Alliance World Congress held at Havana in Cuba from 23 October 1959 to 22 January 1960. Mai-ism was explained, discussed and commented upon in the World Congress by Revered Sister Duchesse Blanche Ledran, The Grand  Chancellor of the Universal Religious Alliance. Mai-ism received the greatest approbation in this World Congress of the Universal Religious Alliance , which has a standing of over five decades. In fact it is one of the first most important universal religious institutes. 

As stated in the Preliminary Report pertaining to the Congress held on 23 October 1959, the complete attendance at the Congress was around 3800 persons 2184 of which intergrated about  318 different official delegations, which came from 96 different countries. The representation was of  449 different sections and sub-sections of religious and various organisations. Further more , 43 countries had sent their official observers.  Appreciation and truest understanding about Mai-ism by the said World Congress would be evident from these words; " We have received valuable literature from all quarters of the world, which amply reveals that the regeneration of man as at the hand, as well as that a new age ( Aquarian ) is being ushered in taking shape of  a brand new Spiritual Civilisation. We recommend such sources of research. We recommend Mai-ism and the Mai-Institute of Santa Cruz West, Bombay - 54 India." ]

- EXTRACT FROM " MOTHER'S MESSAGE "- PAGE 40 - 41.


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Thursday, August 6, 2015

NOTES 179 TO 188 OF MAI MAIJI MAI-ISM

 Idea of living in solitude
179. It was in Hubli that for the first time the Founder had an idea of living in solitude with Mother in an independent place and manner. We now enter an out and out worldly dealing region, as it has a relevancy with the subject on hand.

180. These two experiences kindled a desire in the Founder's heart to arrange for a personal contact with Mother in the fullest solitude. He wanted a place where none, not even a sparrow, would be between him and Mother when he was in communion with Mother. Servant or none should be able to see or know what he is doing, whether he is beating his forehead or slapping himself or weeping or rolling on the ground or singing or dancing or playing or eating or sitting or most endearingly talking before and with Mother. He longed to have the fullest solitude as of a silent desolate forest by night- during daytime, mostly dealing with people, during night time mostly with Mother. When the Founder came to this decision and determination on this point, he wept, he joyed, he danced, he sang.

        " Tumara Hamara Zagada Kaisa bhi Hone Do, Bichmen Na Alam Ho."

         (Yours and mine, deadliest quarrelsome fight, however terrible, let be. But between us, let not anything and none, even the smallest element of the whole world or Universe, intervene or be).

181. The ideal determination began to gain strength. In a way, there was a gradual development of the Mother-Movement as a whole. The ideal of the outer form of the Founder's activities had arisen from that of a society of the Mother's Lodge like a Theosophical Lodge at Poona. From a lecturing hall for the public with a private personal worship (though attended very largely) in his own home in Poona, arose the public worship on large scales at Ahmedabad. The latter was accompanied with guidance at home, say in a silent saint's retreat and the personal worship had been now reduced to himself alone in his home. From public worship arose, so to say, the temple of general prayers for distress, with worships. From the prayer-house of some few individuals came forth a Religious-Relief-Home, with worship, mantra repetitions, etc. That Sakama practical devotion, in its turn, led to a practising school of continued Nishkama Mai Sadhana. Finally came the ideal of a personal monotonous meditation in Mai Niwas mansion where Mai Markand and Mother would live as two in one, all alone. It meant, practically a retirement from the routine devotional world.

182. Except the protection against brutal forces and the procuring of the necessary means to pull on the body and the usual mundane life with, what more and absolutely substantial and sublime things the world has ever given to its best men?? They have to pull on and they do pull on as smoothly amicably and humbly as possible, but without leaving their permanent anchors. The highest thing that the world can give, viz., name and fame is worth, nothing and nothing more than a known mirage, to them. The higher-type child-self develops itself, gains experience, and serves the world, and finally seeks rest and retirement as the Retired Self.
No man is perfect
    Mai-ism says "No man that is born is perfect as God; but that does not mean you should lose your reason in the matter of deifying and worshipping and serving the greatest Godlike men, with the usual arguments " he too is imperfect, just as we are imperfect," "he is like any one of us" "he is a bit less, we are a bit more, imperfect, that is all." That type of mentality precludes all your further progress and in practical actualities of life, such a rotten decision does not succeed or stand for two minutes. Simply because there is a Supreme King over your own king in a State, you never lose your balance in the matter of your respects and duties to your king. A millionaire may be nothing before a multi-millionaire, but for a pauper requiring a bit of bread, he is, and must be, in his eyes as good as a multi-millionaire. That is the right practical sense and constructive understanding. For your own thirst of a cupful water, your water jug is as good as the sweet large lake, miles away. In a way, for practical purpose, your room-jug is superior to the lake. You allay your thirst much more quickly. It is handy and ever obligingly merciful to you without much labour sacrifice or worry, time and work. This wrong and rotten mentality of sitting of pigmies for judgment on deities and Rishis and Law-givers is a great handicap to spiritual progress. It only shows the perversion or the rebelliousness within, and senselessness without.

183. Idealism and Ideal living is no doubt the purest and sublime-most condition, but there is the other opposite force of practicality, which is ever co-existent and remains unalienated. I refer to the constant struggle between matter and spirit. Matter so often weakens and subjugates the spirit. What is required to be done is therefore the gradually acquired proofness that is attainable only by being alternately within and without the mud mire of worldliness, for times without number.

 For a religious spiritual aspirant, that has fixed up his finally determined goal and has surrenderingly united himself with Mother's Mercy and Guru's Grace, he has to pass through innumerable rounds and series of experiences. he has temptations, entanglements, failures, experiments and experiences, for giving him greater and greater wisdom and strength. He has to go through numberless revolutions, apparently of the same nature, of the same circles, as if he had made no progress and his former experience and exertion had been wasted. That is however like the rising spiral around the different facets of a pyramid. If a pyramid has six facets, say, A. B. C. D. E. F, if B is the further stage above A and so on, and if the first and second round in the same facet A is A1 and A2, although F is much higher than A, A2 will be higher than A1. The man often comes to apparently the same plane and condition as before (to A again after F), but he is a much higher man as he passes upwards, till he reaches the apex of the pyramid. As he goes up, the differences between the facets become smaller and smaller, till all the facets meet at the highest point of the apex. It would often be that the worst so-called cruelty or crookedness of the higher man would be on a much higher plane than the so-called best kindness and straightforwardness of the lower plane, in absolute weighings. This is just like a sorrowfully observed fasting day in a royal palace, when in reality there are more dishes of fast-permissible-dainties than the grand dinner feasting day of the poor. The beginning aspirants would do well to keep up the belief of one great truth, so much belittled with the democratic new tendency. Great are great and small are smalleven though great do small things and small do great things. To cast out that democratic ghost which has topsy-turvyed everything, and to drive out that senselessness arising out of an entire misconception about "All men are equal", is a great work by itself.


Pandit Jagannath , Ganges rises

Pandit Jagannath, the author of Ganga-Lahari, was said to have had a questionable connection with the Mohammedan princess of the day. The brahmins threatened him with out-casting. He proved his purity by making the Ganga waters to rise and flow over him with her, sitting on the high bank more than fifty-two steps above the river. We can imitate him in the former morality-violation act, but it would be impossible for us to show the latter worth and proof of purity. Although this may be a tradition, that illustrates the most important truth. Great men are to be followed in their great and meritorious acts, and not to be judged by their particular imperfections, weaknesses and blunders. You impudently ask "why"? Alright, remain where you are or go down. You submissively sat "yes," bigger people will themselves pull you up. Choose what you like.


Catch God and Guru , never to leave

184. The striving-aspirant may succeed, fail, rise or fall, may be getting more virtuous or more vicious, so many changes may take place in their destined and pre-arranged moments, but the truth behind all the happening changes is that, he is going higher and higher who holds up his strongest ropes of the strongest protective powers, viz., those of Mother's Mercy and Guru's Grace.


Two boys caught by alligators

185. To give an easy simple illustration, we have a village story:
       Two farmer's sons went to a river, each one with his two bullocks, to give them a bath. Unfortunately both were caught, each one by an alligator. Both had the wisdom of strongly catching the tails of their bullocks, one tail in each hand. Both were pulled out by the strong bullocks along with even the alligator. Both were carried and dragged away by the strong bullocks to be in the midst of thickest crowds of villagers that ran out for saving the boys. The boys were more than hurt, being dragged along the ground with their one foot in the mouth of the alligator and were further continued being kicked at intervals by the bullocks. The crowds were ready to kill the alligators with their weapons. Each boy was asked to leave off the tails. "We are killing the alligator, you leave the bullock's tails." They won't. One boy, in the end, left the tails and the alligator so very swiftly found its way through the crowds and dragged the boy away so very speedily into the waters. The crowd ran after the boy but the alligator was too strong for their speed and weapons. The boy was drowned. The other boy who was resolute and said "Do whatever you like. I am not going to leave the tails till the alligator is actually killed. My leaving the tails is impossible". He was saved on the alligator being killed, although he suffered a bit more misery."


Protective powerful ropes

186. The wise man who binds himself with ropes of devotion and self-surrender, and prays to God and Guru to pull him upwards is never lost and sure to rise to the highest point in course of time, and as speedily as it can be, so long as he does not with his own hands sever himself from the protective and pulling powerful ropes. "Catch God and Guru, never to leave, come what may", that is the highest secret of success Mai-ism gives. Set no big value as to how you fare. The opposite pairs of pleasure and pain, success and failure, rise and fall, etc., are sure to play their parts. Fix up your eye ever constant on your relationship with God and Guru and the rest will automatically follow.

187. The higher you are pulled up to go or go yourself, most automatically your miseries all-told, (not as the world calls thembut as you feel them and are influenced adversely), get more and more reduced and your higher joys become intenser and intenser, and your proofness to temptations and patience and perseverance grows stronger and stronger, till you reach a point, a point of proofness, possibly nearest to that of the possible perfection.

188. To an exiled prince, called back by the king's grace, thousands of miles away from his capital, and making his way back to his home, the treatment that he meets on the way, the conveyances he has to utilise, are matters of smallest significance. What he is counting is, how many miles he has cut off and how much remains to be cut off, as between him and his sweet home. That should be the aspirant's intense and ardourful understanding and the strength and concentratedness and single mindedness of determined action.



[ Mai-ism was represented at All Faiths' Conference at Nasik (India) in 1933 and the Indian Philosophical Congress at Poona (India) in 1934. Maiji was invited to Japan for the World Religious Congress in 1955. Maiji was the Sub-Councillor-in-Chief of the International Religion Federation which was started in Japan in 1955.
Maiji had been elected as VICE PRESIDENT and spiritual MINISTER for PEACEFUL HUMAN RELATIONSHIP & Universal Religious Alliance ( U.R.A.) in Havana, Cuba for SIX YEARS FROM 1959 TO 1965.

The most appreciated representation of Mai-ism was at the Universal Religious Alliance World Congress held at Havana in Cuba from 23 October 1959 to 22 January 1960. Mai-ism was explained, discussed and commented upon in the World Congress by Revered Sister Duchesse Blanche Ledran, The Grand  Chancellor of the Universal Religious Alliance. Mai-ism received the greatest approbation in this World Congress of the Universal Religious Alliance , which has a standing of over five decades. In fact it is one of the first most important universal religious institutes. 
As stated in the Preliminary Report pertaining to the Congress held on 23 October 1959, the complete attendance at the Congress was around 3800 persons 2184 of which intergrated about  318 different official delegations, which came from 96 different countries. The representation was of  449 different sections and sub-sections of religious and various organisations. Further more , 43 countries had sent their official observers.  Appreciation and truest understanding about Mai-ism by the said World Congress would be evident from these words; " We have received valuable literature from all quarters of the world, which amply reveals that the regeneration of man as at the hand, as well as that a new age ( Aquarian ) is being ushered in taking shape of  a brand new Spiritual Civilisation. We recommend such sources of research. We recommend Mai-ism and the Mai-Institute of Santa Cruz West, Bombay - 54 India." ]
- EXTRACT FROM " MOTHER'S MESSAGE "- PAGE 40 -41.