Monday, November 16, 2015







 Jay Mai Jay Mai Jay Mai

721.The Founder had an abundant practice of self-control in his college career , which he has so strongly recommends , as indispensable, before a man takes to a religion in all seriousness. The first thing he invites attention to, is the clear constant remembrance, which he had viz., that he was neither the body, nor the senses, nor the mind. He was only a side spectator of all the different plays that were being exhibited on the stage of his individuality , under the rich maintenance and lurid right  of his own soul.
722. If the blight fails, the play stops. If the nourishment to members, of “I and mine” is withdrawn, the play breaks. The soul is the Owner, where as the mind is the manager of the theater and the theatrical shows. First thing is to realize is that the Proprietor is not the same being as the Manager. To the extent “I and mine” gets thinner and thinner, the whole thing fades up. The whole performance will be depending on the strength of “I and mine”. Its richness, its joviality, its boisterousness, its quarrelsomeness, both good and bad points of all beings and things would be dependent on the nourishment of the proprietor – the “I and mine” of every individual soul.
Thus, mark the subtle most point, to make the “I and mine” thinner and thinner, through devotion and self-surrender to Mai or God, is in itself the remedy of the imperialistic nature. Preliminaries cannot be dispensed with, but the higher treatments have to be given or undertaken, with the help of Divine Knowledge and Devotion a Love, Service and Self-surrender.         
723. Further, Regarding his parents brothers, sisters, wife and children, either he was a guest in midst of them or anyone of them was a guest to him. The Founder's mother so very often scolded him   for living in the family as a foreigner full of courtesy, kindness and goodness, but , however, with no attachment or depth of intimate relationship. He neither knew nor played any games. Music, poetry, literature, conversation, discussion, philosophy and religion were the subjects of his pastime. He was extremely intellectually witty and jocular, and it seemed as if he wanted to do nothing else with others, except either to meet for merry-making or to be left to himself. The fun that he would introduce in his talk had very little of worldliness. He was fond of picturing the pettiness and the silliness of human nature. His patent word, for which his father scolded him was " Kachra Peti " or " Kachra Patti " ( Refuse-box or Refuse ). People would be talking with so much interest about worldly matters. He would be in midst of them but mostly absent-minded. His father would cross-question him to ascertain if he had heard what was passing for an hour or two. With a smile he would say, "Kachara Patti ". He meant, "My brain, I do not want to turn a rubbish-depot for the worldly rubbish" His ignorance about the most elementary matters of daily routine , say, the names of different daily used grains or cloths or games would be ridiculous. In a word he lived a life of “no vacancy”, except for what was useful to him, for his immediate and direct benefit, in the matter of spiritual evolution. He would rarely see his face in a mirror. When scolded for his shabby appearance, he would quote Kabeer," What are you looking in the mirror?” “See therein, whether you are man or monkey? "The question as to what he ate before going to school, by the school teacher and friends, was the point of great ridicule in his school days. His ignorance of what a certain vegetable consisted of, would be a matter of happy past time amongst the nearest of his loving devotee even today. To be able to state, what spices are put in a certain dish, would be an impossible task. Whether he took meals in the night or not, if it has to be ascertained by himself, can be often done , only on seeing the vessels, whether full or empty. Recently in 1943, he was moving in the procession of his own son as a bridegroom. Some important officer of repute, who had also been walking in the procession, asked him," Where have we to go? " He evaded exposure of his ignorance, saying," At the bride's place ". He was bit nervous, quickly left him and got information from his relative as to the place and the name of the bride etc. He then began to answer and talk over the details. The man smiled and said," I have watched you getting information ".
All this is mentioned here, not as an eulogy , but to give an instruction to an ambitious true spiritual aspirant, as to the extent to which  he has to keep in his mind  and brain blank, and unburdened' if at all he wants to try for perfection. Founder says," Two things cannot occupy the same space."  
723 A. The energy, exertion, success, acquisition, victory, and joy of one variety has to be transformed into that of another. You can’t have both the rupee and also the copper-change into which you have turned that rupee. In every man’s life, there are moments when, as it were, he feels suffocated, perspired and grasping for air, in a closed room. He shouts for free air, light and breeze, but he neither unburdens his heaviest garments, nor opens the windows, nor runs to the veranda. He is bound up with so many ropes, and is so much afraid even to talk about them to others, as also of the public ridicule and censure – ropes of hope, fears, infatuations, desires, ambitions,, vices and weaknesses. The greatest reason for the same embarrassment is that he is not prepared to forego anything and pay the price. He is not for a substitution, but addition. He has not realized that no “bhoga” (enjoyment) can be had without “tyaga” (relinquishment).He wants to be nearest East and nearest West as well. He is not prepared to suffer or sacrifice the least, for a new attainment. He wants to grasp new things, without loosening his grip over the already possessed things. He wastes his whole life, in experimenting, in relying too much on his intellect and on outside assistance, and his tact of manipulations. He is for snatching what he is legitimately denied, under the Laws of Nature, Truth and Justice.          
724.The Founder often speaks about," Having the maximum energy , maximum leisure, maximum space  and maximum lightness in the brain and in the heart. Have the maximum conversation, about every pleasure having its reaction of pain and exhaustion or tiresomeness ".

Your paying off your debts on one side, but incurring new debts of a different nature on the other, takes you nowhere. First plug up the hole, from which water is getting into your boat, and then start the work of removing the already collected waters. First divide your mind two ways .Regarding not incurring additional liabilities; you must be cent per cent active. No more sins, no more vices; no more degenerations.

725.Don't think even of your good acts and merits. That attachment to the meritorious actions of yours , will again entangle you. 

The Founder’s patent example is this. Suppose there is philanthropic, good hearted valiant man of brave fighting class, but somehow having a steeling habit. If he sees any beautiful and rich treasure, say, in a king’s palace, he cannot remain without   a cleverly managed successful stealing night raid. He has started in the Sadhana of controlling his bad habit. A fire breaks out in the city; he saves the lives of so many. He has come to believe as suggested above. “Don’t be licking your lips for the merits. Forego them.” He runs away, having done most the life saving meritorious work, without letting anyone who he is. The king of a palace is so very pleased with the bravery of the unknown philanthropic man .He offers a tempting prize. Do you think he would go to the treasureful-palace to take his prize? No; no; with great difficulty. He has improved his thieving habits. Even if someone said to the king, it was this man, would he admit that? No. A man who is determined on his Sadhana foregoes every benefit, to avoid a possible of a slip.   
The Founder says,” If you are avaricious of getting the fruit of your merit, take my word, you will again be entangled .After kingship as the reward of the merits , comes the hell. After heaven, again one returns to the same rotten human world.
726. So, leave the question of sins and merit  and accept only the simplest forms of good actions and bad actions. The Founder sometimes quotes his patent line , which he was repeating at about twenty, near the stony bank counter fort of the river in Poona [Pune], in a Mahadev महादेव मंदीर Temple, on moonlight nights ," Kahan Le Jau Do Gathadi, Khudaki Meher Kafi Hay " - कहा ले जाउ दो गठडी खुदाकी मेहेर काफी है -  (Where - why - should I carry these two heaviest packets of sin and merits  on my head through the unknown tract between  this world and beyond ? For me the mercy of God is quite enough.) He had reduced the question of sins and merits to that of bad and good actions and actions pleasing or displeasing to God, elevating or degrading for society and helping and hurting the persons dealt with.
Naturally enough, the departure from the average fundamental religious Hindu mentality made so much of his burden lightened and disappear, as Hindus have left nothing unthrust in their heaviest bag of possible sins.   "If by chance if your sacred thread is broken, for the word that you speak and for every step you pace, there is sin. Ant-crushing is a sin and burning of germs while you ignite fire for food is sin ". So many sins disappeared from his dictionary.
They have already disappeared for the modern man as well, but in the latter's case, even the religion itself has disappeared. That is the difference. There is an earth and sky difference between throwing away the whole thing known as morality and religion, as refuse, and only the dust portion gathered around them. Casting away the superstitious or less important matters of a Religion is not the same as casting of the whole Religion, in all its entirety.   
727. Just as he chalked out before, he believed in his conscience  and guiding principles given before .As a matter of fact, he has given to his followers , as it were , his own method of working out his own spiritual progress- the mode, means and the path which he followed to reach Mother’s Mansion.
The Founder has one peculiarity. He mostly writes or speaks about his own experiences only , because they are  matters of his own full conviction, regarding which, he can speak to others  with self confidence  and penetratingly.
 The Founder says,” You first establish a stage  by the constant thoughtfulness, association and remembrance of things  , when, any bad actions  that proceed from you are only because of  the hankering for the pleasure delivered out of them, or out of definite wickedness. The further stage should ,” Left to yourself, without any handicaps, compulsions etc. as an independent believer of things , you are not for pampering your body , or for blindly  following the dictatorship of your mind, or for letting loose your senses  towards the objects of their pleasures.” Make your ideals, definitions, and convictions very strong. Be the severe most judge, though kindliest jailor, about yourself.   
728. Let that stage be reached, when you do bad actions, only because you have not been able to resist the temptations. This stage means two things. For you to be systematically arranging an automatic series and a continuity of bad actions becomes impossible. The other thing is, you get hatred for your own self, especially the returns for good actions are not being thought of as stated before. What then remains, is only your sorrow and repentance for bad  actions:   You feel your are dirt in the Mother's Good Universe ; you are a black sheep; you are a spot on the snow-white  Universe of Mother. Where can any ego remain in the mind, which is full of sorrow for bad actions,and which is showing you only an exhibition of actions that display your badness and weaknesses? You get sickened of yourself. You determine not to repeat the same follies again. You awaken, your latent powers to withstand temptations on the next occasion. You apologize and pray to your mother, to forgive you and to give you a special miraculous strength.
729. The Founder says,” Don't work in desultory unsystematic manner. You make a point say, you want to master your wrathfulness. Let there be a definite programme , say, for such and such period ," I will not simply curb my wrathfulness but invite and create occasions when people would provoke me to wrathfulness ". While you have fixed your programme, let all other things even though of much greater importance, have a quite secondary a place and value. Master it and leave it!! That is what he means, while referring to a cook having many dishes to prepare, one after another.
 730. This was one of the innumerable instances of his ' wrathlessness practice '.He was in the college students’ quarters. Each room would have two students. Due to his absent-mindedness, he would put his clothes on the pegs of his companion, who a bit hot. The Founder was thrice warned, but where can the absent-mindedness go? One day he put his clothes, dhoti, coat, shirt, cap, as soon a she came in the room after a tiresome outing on the companions peg. The latter flew into anger and threw away all his clothes with a wrathful and forceful insulting fling in to the gutter by the side of a water pipe. The Founder swallowed up the most terrible insult, He told him in the most humiliating tone," I am sorry; what can I do? Even though I try my best, I cannot remember your instruction." Not a single line or speck of wrathfulness was there on his face. The companion gradually came down to coolness. As a matter of fact he was shocked to find no quarreling and no bandying of words; not even a single word. At the end he said," Are you bringing those clothes, or should I bring them? "
 The Founder with cool minded said," Let them be there. I have got other spare ones," said the companion," Should I ask our servant to bring them and then send to the washer-man? “Founder said," Don't worry. Let them lie." After a pause and a bit of repentance, the companion said," On getting them washed, you will of course use it them, is it not?"  Said the Founder," Cease to think about that. Let them lie to their lot. Let us order out tea. I have brought a nice packet of biscuits, we shall enjoy ". The companion saw the Founder was resolute and any further talk regarding the clothes would be simply humiliating himself. Of course he refused the biscuits. The clothes were removed by the Bhangi. The crowd of all students was after the Founder, enquiring what had happened; but he kept mum.



[ 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." ]






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