Thursday, October 7, 2021

Woman's status in Mai-ism

 

Thus Mai - ism emphasises three truths :

(1) Each one's pin-pricking and nagging, or ill-treating and neglecting is, in the long run, a blessing in disguise.

(2) Each one consciously or unconsciously develops and transforms the other to be a He or She deity, and therefore, Mai - ism insists on

(3) the full belief and practical living of the spiritual co-equal status of both man and woman.

The Final-most Highest temporary slayer or submerger, on the one hand, but Permanent Savior, on the other, is One Alone : MAAI. And it is therefore, that Mai - ists daily repeat" Maaraka Taaraka Eka Maai” ( Slayer or savior of mine, Thou art One Alone, Oh Mai.) Woman is in her inherent nature, the miniature of Mai. Whether a woman is looked upon as mother, or as the centre of all sexual and sensual enjoyments, makes the whole North Pole and South Pole difference. Woman or a wife often on certain occasions acts as best as a mother. Wife has to play her part as mother, minister, dependent or damsel, etc. It is in these varied most efficient capacities, that mothers, parents, elders, husbands, ( all, if of higher plane ), moralists, educationists, poets, writers and reformers, and finally religious teachers, gurus, sages, and saints, have to train, maintain and transform woman, as stated before, with the very same importance, if not greater than in the case of man, to make up and minimize the intervening region of incongruities between both.

The Women have been Helen, Menaka and Cleopatra. Woman has been Magdalene and woman has been merciful and interceding Mother Mary, as well. Woman has been the indispensable Buddha Mother, Kwan - Yin. Woman, as mother, has been what her pettiest children have desired her to be. Woman has been ever ready to be what man has desired her to be. This nature of hers, is not an outcome of any actual weakness or inferiority complex of subordination, but that of her inherent nature as “ woman", so purposefully and miraculously devised by Mother Mai. Woman all along believes. that the highest blessedness of her life and living, is to be consummated, by remaining merged in the mutual love ocean, either of man and woman relationship, or that of mother and child, or that of devotion and self - surrender to one's God.






By their very inherent nature, women are made by Mai for love, beauty, mercy, heart, etc., and men for wisdom, truth, justice, head, etc. The state of their mutual fitting-in is happiness and perfection of both.


This is, how Maiji has analyzed the sex problem ( summarized from pages 651 to 663 of chapter 12 of "Mai - ism”.). 

In one word, Mai - ism is for spiritual, co - equal status of man and woman. It does not waste its energy over foolish questions of superiority or inferiority, justifications of conditional requirements in past, or injustice to women. Mai-ism advises, starting with a clean new slate, without entering into the past history, and getting confused, in midst of so many contradicting versions of different varieties. A bad woman is a poison and a good woman is a nectar. She is the minimizers and maximizers of man's faculties, powers, values and worth, and of man's living and life. This is Maiji's personal belief, which is in no way, in the least, binding on any of the Mai - ists. Maiji believes, that there is an extremely mysterious force, divine law and invisible and incomprehensible arrangement, and that is ever in constant actual operation, designed for the progressive, wise, and evolutionary welfare conferring aim, end and purpose of both man and woman and the world in general.

Maiji does not agree, even to the extent of an iota. with the newly sprung up class, that shouts with the accusation that man has exploited woman. That is only a cry of rebelliousness and libertinism, of the self - vanity-pampering, and self-seeking for securing maximum worldly individual happiness, or a cry out of a class - war passion. It is not the impartial or wise decision of the parental Mai-istic attitude, that is interested equally in man and woman, nor of the seers and sages, equally worried in respect of both man and woman, with foresight about their present and future. Mutual happiness and unification of man and woman, has been very strongly advocated under Mai -ism, through mutual worship on sacred days. It is again restated here, that these are Maiji's convictions, and they are not at all binding on any Mai - ist




It is a woman who can make a hell of heaven or a heaven of hell for man, herself, and the entire family. Maiji has such a strong conviction in the matter of this most mysterious truth, that he has convened on Dassera days (proceedings in English, and under strict Purdah) sisters' socials of all women of all religions, for offering prayers together, as daughters of the Universal Mai and therefore religious sisters, for the greatest grace showers of Mother Mai, all over the world, without any distinction of class, creed, colour, community, country, nation or religion. (Sisters' socials were held in Poona, Madras, Calicut. Trichur, Trivendrum and Ernakulum (Cochin).

The newest idea, of holding sisters' socials of women of all religions, and in strict Purdah with no man, not even a male child, has a most mysterious importance, in the building of the new world's psychology, in respect of man and woman relationship, which few-est can realise. In fact, Maiji is of opinion, that any religion, which aspires to be a universal one, must accept the Mai -ist is principle of spiritual co-equal status of man and woman. If that is not accepted and practised in daily life, Maiji says, that it is impossible for any soul bird, to rise heavenwards in evolution. It would be losing its balance, on having to fly with its two wings, that are unequal, or with the left woman wing subordinated to the right man wing.

In the Trichur Sisters' Social, held on 4th October 1957, Dassera Day, this point was made fully clear by Maiji, after the Purdah Sisters' Social meeting was declared as dispersed. That was the special desire of the audience of sisters, which, having remained same (wholly undiminished ), prevailed upon and pressed Maiji to address them, especially on the said point, of the Mai - istic man & woman relationship. In his address, Maiji began by stating it most lamentingly, with tears in his eyes, that he so much prostrated, prayed and demanded it, from the audience of all sisters, that there be no chance of any accursed day in future, as a result of the present sisters and their descendants growing rebellious, tyrannical, possessive and enslaving, to such an abnormal, man-harassing extent, that the man - world of posterily would be cursing Mai-ism and its Founder, (most beloved Maiji of kerala sisters ), for having upheld the cause of woman. Quickly, the sisters responded and shouted out, “No, Maiji, no, we promise and swear, such a day will never be." As there is another side to every problem, Maiji is insisting on mutual worship of man and woman, with the importance, which is much greater than even the sisters' social itself. For all times, let it be before mind, that Mai and Maiji, both, are “ Mother” to both sisters and brothers. Let it be clear, Maiji is not a modern social reformer, advocating the cause of woman-kind alone. Maiji is for the best mutual relations of both man and woman, as therein alone lies peace and happiness. Maiji is for filling up the woman valley, and not for creating through aggression and accretions, a formidable feminine mountain, overpowering and subjugating, and tyrannically ruling the male world.

Regarding the general cry of great injustice to womankind, let us not forget, ours are only inferences, and they are mostly based on exaggerated, distorted and sometimes only exceptional, events and facts. Modern outlook and mentality is entirely different from the past. In the past, protection and maintenance had the greatest practical value, just as we have courtesy, chivalry in our own times, for etiquette, liberty, freedom, and independence. All the same, judging from what our mentality is today, it must be conceded, that speaking generally, injustice towards women has long and largely prevailed. Woman, generally till now has been subjected to more or less subordination, injustice, docility, humility and humiliation; and it is therefore, that Mai - ism intercedes on woman's behalf, in upholding their cause, under entirely changed conditions. On the other hand, if at all, any time, woman becomes hot - headed, selfish, proud, and possessive, certainly, Mai-ism shall have to be taking up with the same force, the next just cause of the man - world, as well. That is so, because, to Mai and Maiji, both females and males, daughters and sons, are equally dear.




What Mai - ism has so often most emphatically taught, is that all satanism of the notion of inferiority of woman and superiority of man, should go. Much though the male would deny, there has been all over the world, at least, the most universally established psychological inherited abnormal mentality, viz that of the woman's inferiority. Who would deny even today ? that the birth of a girl is not greeted as happily, as that of a son ? It is a recorded fact, that the birth of a girl in some countries, was once, a day of lamentation. Religions have also, set too high a value to the masculine superiority. Maiji says, that from times immemorial, this was accepted, most likely, because of the superiority of man's physical prowess, in an age when physical, military, and brute strength was indispensable for the safety, especially of women, and of the families, communities, and countries. On the other hand, we cannot ignore certain facts, when the modern woman resentfully raises the issues of injustice, inferiority, inequality and in fewest cases, even inhumanity. Religiously, Eve has been depicted only as an appendage to Adam, and woman has been stated to have been created from one of the ribs of man. Under the Old Testament, a husband could divorce his wife, by merely signing a document. For the man it was quite enough, if he took full custody of the children, and promised maintenance to the woman. Socially, the custom of polygamy lowered the status of woman, and here too religion made most about the sonless or childless persons' life beyond. The harems of Muslims reduced the status of women, by keeping them in self - development - preventing solitary seclusion. Taking at least the modern secular view, it must be regretfully stated that Hindus, so very enthusiastic, in blowing their own trumpets, had in the past, customs of forced widowhood in higher communities, and several instances of self-burning satees, which drove many women, and especially the queens, sometimes against their own will, to ascend the funeral pyre of their most beloved king husbands. As unwelcome babies, involving economic ruin, some communities had the practice of immersing newly born girls in milk, till death. All these, although, superficial facts of past, do, forcefully drive all impartial men and women to admit the imputation, under consideration, viz in respect of the pre-domination of the superiority of the masculine element. At least in the Past. Surely, these details are not for creating a feeling of vengeance. Past is the past. Let man and woman be wiser from today, at least those, that are Mai-ists. Let me remind, the molding forces of whole humanity, originate from God and Religion, alone.

Maiji wants you to take the most considerate, noblest view, viz., that there might have been, or even now, there may be hundreds of reasons and justifications for the superiority of man in certain societies; but yet, at least principally, the general fact remains, that man's superiority and women's inferiority have been there since centuries, actually in vogue. As stated by the advocates of woman franchise, there are recorded facts, which go to show that repeated demands for equality of all men never included any consideration whatever of the feminine rights. Woman's problems were never given an independent, individual thought based on justice and fairness. Woman remained and lived, as “included in man”. Even in the United States, as, Maiji has read, females were barred from franchise until 1920. And in England itself, it was only in 1918, that women were first admitted to the franchise. Even now, it is not impossible to find in some countries, the treatment meted out to women, being reminiscent of the past periods of slavery.

However, Maiji calls upon you, sisters and daughters, not to pull the world to be reduced to be still worse, from the frying pan into the fire.

Please, for Mai's and Maiji's sake, fully understand what Mai-ism and Maiji teaches. Maiji wants you to refer to the “ Woman's Status ' in " Mai Sahasranama” Vol. I, page 21.

Mai - ism is for increasing the spirit of Love, Service, Devotion and Cheerful Self- surrender of each other, as between a wife and husband. Neither imitation, competition, non-co-operation, nor distrust rivalry discontent and disunion. Neither woman nor man should be a mere morsel of food, merely, to satisfy sexual hunger. We do not want the sexual lust to predominate, and temporary unification out of helplessness and physical indispensable need. We do not want faddish woman - absorbed poets, who would make women their finalmost goddesses, and of whom they would remain only quite unworthy useless worshippers. We do not want villains, who pamper and placate women with praises and finally ruin them. Mai - ism does not approve modern western psychologists' emphasis on women's role in life, only as a sexual object. That sort of mentality is most harmful to both man and woman, as it reduces woman's spiritual, and religious status, dignity and divinity. Mai -ism does not want men that are beauty - hunters, nor women that are gold-diggers.

Similarly, we do not want women to assume the role of goddesses, expecting or encouraging and receiving attention and worship from romantic poets, or uxorious or domineered intimidated husbands. Neither do we want women to their innate, infatuating powers, over victims of sensuousness for gratification of their voluptuous cravings or for enjoyment of well pleasures. We do not want experienced cunning men and white to tempt or entice or subjugate innocent inexperienced women and men. Mai - ism is entirely displeased with the living of an enchantress, who entices men for gratification of physical cravings Mai -ism never expects women to turn tyrannical and strike terror in the minds of men, and reduce their lives to abject misery of refined civilized slavery. Mai - ism does not want either men to enslave women, or women to enslave men. In one word, What Mai-ism enunciates is the spiritual co-equal status of both men and women, by a happy blending of the apparently paradoxical rights of both. Mai - ism does not approve of any injustice, that might have been meted out to women in the past. At the same time. Maiism does not expect women to avenge, for the past. While Mai-ism appeals to women to forgive and forget and nurse no more any ill - will against men for the past injustice, it calls upon men to deviate from the trodden path of subjugating women, and to recognize and inculcate the spiritual co-equal status of man, and woman. Mai ism wants man and woman to bury the past, start afresh with new values of uoselfishness, and unpossessiveness, on each requirement of each one's duties and obligations, which are quite different from the past undesirable and misunderstood standards. Let each one's living be guided and enlightened, on the basic belief of the universal dictum, which the Universal Religion of Mai - ism has laid down, viz., the spiritual co-equal status of both man and woman, under which neither man nor woman is superior or inferior to the other, along with the said principal tenets of love and service. Mother Mai is pleased with such of the male and female Mai devotees, as remain entirely faithful to their respective family duties, disciplines and traditional sacred customs and conventions.

As is fully known to all Mai's names repeaters - devotees, Mother is Suvaasinyarchanapreetaa and Lokayaatraa Vidhaayini, as also Kuloddhaarini.
Suvaasini - Archana : Under the name “Suvaasini...", Mother's name ( No. 711), the comment to be read on page 9 of part IV of Mother's Thousand Names, Vol. Il runs as under:

Mother's female devotees must be carriers and creators of happiness. To all, they should live like the most beautiful and fragrant flowers, that spread their fragrance of hilarity, purity and divinity, all around them.

Mother is most pleased with those female devotees, that give maximum happiness to others, as daughter, wife, mother, or family member woman, neighbor, hostess, kind mistress to servants, patroness, donoress, etc.

Their above said noblest fulfilment is in itself, and by itself, accepted as quite a satisfactory worship ( archana ), by Mai, and as much superior to any mere routine ceremonious temple or image worship. Woman has the inherent quality of bringing happiness and hence, Mother is most pleased with such female devotees, as by their very presence, sweet speech and service, make all miseries forgotten, and with them, that spread the fragrance of their silent virtue and self - sacrifice.

Lokayaatraa : The name " Lokayâtrâ (No. 285)” has been referred to on page 183 of Mother's Thousand Names, Part II, Vol. I. It conveys Mother's promise of dexterously managing the worldly relations, duties and maintenance, and smooth running of the worldly life, etc., of all Her devotees, by various unseen and unknown and mysterious external and internal adjustments. This is evidently true, about all devotees - males and females, or man and woman. Of course, as explained above, under Suvaasini…. The credit and responsibility of individual or family or household happiness, falls to the share of female devotees.

Kuloddhaarini : Further consideration brings us to the conception of a family. Man and woman, in course of time. th eternal divine process of the former - stated mutual sex-attraction to be husband and wife, and later, become and are termed fathe mother, on having the progeny of children - sons and daughters. The group or set consisting of the father, mother and children makes up a family, spoken of as “ Kula, " under Mai - ism literature.

Mother Mai, with reference to a Kula or a family, on Mai being accepted and installed as the family goddess, that is surrendered to, worshipped, prostrated to, with names - repetitions, introspection, Guru- contact, etc., and on the preliminary advanced plane, specially propitiated through mutual worship* by husbands and wives in the family, and finally through a sexual un-contaminated mutual mental and heart worship, becomes Kuloddhaarini - the savior of the family, in all aspects of misery - removals and happiness and grace - showers, of both, principally of this world, as also in other worlds, beyond and after this life.

This process is so very beautifully described in Mai - names with words in one couplet as:
Kuladevi Kulaanganaa Kulaantasthaa, Kulayogini Kulottirnnaa, Kulataarini, Kuloddhaarini.

Once Mai is accepted as the family goddess (kula.devi), first thing She does, is to sublimate the women ( anganaa ) individualities of the Kula, i.e. family, (kulaanganaa), as that is the most solid foundation of the family and its happiness. Next, Mai always stands firm ( sthaa ) with the family, whenever in (anta ) i.e. calamities and critical situations. (Kulaantasthaa). Next, Mai works as the best unifier (kula - yogini), as the reconciler, not only of the various members of the family itself, but also as the affiliator, in respect of most agreeable and worthy outside families, to be closely connected, through friends or relatives or new relations through marriages etc. Further, Mai sees that the family gets passed through (kulo-ttirnaaa ), all examinations and tests, 'as the summum bonum of all Mai's grace, in every detailed working and management. The accumulative result, is that the whole family as one unit, gets raised and raised, in all respects ( kula - taarini), and finally all the members of the family, that have accepted Mai as family goddess, and are devoted and surrendered to Mai, soon have the experience of visualising Mai, with experience, as their final most Saviour, (Kuloddhaarini).

For an extremely clear devotional understanding, as to how, Mai makes the devotees' heart Her own home, how She accompanies them wherever they are, or they go, and how finally, Mai begins, actually residing in the family house, or temple etc., of Her devotees, please read Phala Shruti (recollection of benefits and be beginning from Page 135, Vol. II, Part IV:

As male and female Mai-ists repeat during Mai worships and  mutual worships, there is the most powerful auto - suggestion to her in respect of their perfect unification, through the repetition of the following mantra:

Pati Patni, Shiva Shakti, Maai - Kripayad, Eka Eka. Husband ( and ) wife, be they like Shiva and Shakti, by Mai's Grace. one one.
Be They Like Shiva Shakti, by Mai's Grace, One, One.

As explained on Page 46 of Part 1 of Vol. i of Mother's Thousand Names, Mai is the finalmost God, element or entity, that is divisible into two halves, viz., passivity and activity, or love and power, or to use the Hinduism personified phraseology, Shiva and Shakti respectively. The happiest condition arises, when Mai is conceived as Mai is conceived as final - most one alone, being the Mother of (1) Shiva, who has who has Shakti in His heart and ( 2 ) Shakti, who has Shiva in Her heart. Shiva is absorbed in meditation of Shakti, and Shakti is restlessly active, for the purposes of burying Shiva in the joy of pleasures of Her making. Mai - ism establishes between the husband and wife, through mutual worship, the divine relationship of the worshiper and the worshipped, alternately,

Mai-ism wants Mai-ists, both females and males, to ever bear it in mind, that the woman is a greater slayer or a greater savior of man (through mind, heart and soul) than the man is of the woman off by common spiritual religious or moral working of both together, say ten thousand units of advancement are achievable, they should be utilized to the benefit of the lesser developed consort soul that is found weaker in any particular aspect, so that the difference of the two planes be minimized. As it is, such commonly - achieved high-planed differences minimization gives peace and happiness to both, and the whole family.

It most silently trains up the younger ones, as they mold themselves and march, in parents' footsteps, being most silent and keen observant and automatically parents - imitating children and babies, most nobly.
It is this psychological truth of truths viz. that the final peace and happiness of any nation, country, community or Family depends on woman's greatness, virtue, morality, religiosity and spirituality, that Mai - ism has so very emphatically and preferentially advocated the cause of woman, to train them to be much superior saviors, of at least their families. The modern world, with its new materialistic civilization, has seen a little of the sparkling exterior of the said truth, but the all - told outlook being of the selfish individualistic materialistic and godless irreligious nature, the world has been marching forward on the ruinous paths of believing sameness of man & woman, regarding their inherent natures, their education, ways of living thinking and feeling, resulting in worst competition, bitterness, divorce, non-co-operation, class war - burning, substitution of the divine connubial love by mere body and flesh lust etc. However, after all, We can take consolation under the idea that the world is progressing ahead. Unfortunately, the world is so very obstinate, that it never accepts any new truth, explained in advance, unless it has stumbled, fallen and bruised its nose, and until it has gone through the furnace-heat of innumerable, unbearable bitter-most experiences. Mai - ism fully recognizes the co-equal status, but does not ignore the basic fundamental fact of their inherent separate natures, designed by Almighty, for the purposes of each one helping the other, as the complementary part, to attain human perfection.

Mai-ism wants all women to eradicate completely, all consciousness of any injustice (if at all), that might have been done to them in the past. We know nothing about the reasons, conditions, justifications and the actual internal reverences and valuable services in return, which males might have rendered, to deserving females. We have no idea of, how far men were obliging, and obedient, behind the curtains.

Anyway, let bygones be bygones. First, let us accept and Mai-ism, the spiritual co-equal status of man and woman. not either man or woman forget to abide by the noblest Mai-istic dictum of spiritual co - equal status of man and woman. Mai-ism enjoins, maintaining ever awake, the most clear conception, that the fields of activities and capacities of both man and woman an practically quite separate as head and heart. There is nothing more foolish than to draw comparisons, as between an expert of literature and of science, or as between a saint and a politician. Let each man and woman fully study the inherent nature of each other and be a good deal much more blind and more kind, in respect of each other's weaknesses and in-capacities. Mai - ism does not approve woman's new craving to be man-like, under the new spirit of rebellious independence. In fact, that is only a civilized servility and tempting flattery. Mai - ism would like women to develop their sublime feminine qualities, virtues, capacities, and to achieve feminine masteries subtleties and sublimities. Man has to evaluate woman through the tests of women's subjects alone. Similarly, woman has to evaluate man, on the basis of men's own subjects. Each one has to judge best and form an estimation of another, in the legitimate region of spontaneity and naturalness.

 

The final requirement Mai - ism most emphatically lays every stress upon, is the mutual worship with Love, Service, Devotion and Cheerful Self - Surrender to each other. Remember, Mai's Grace smoothens all misery, on generating the bearing power and patience, and on minimizing suffering, through hopefulness and mental absorption and spiritual strength. It is only Mai's grace, that does and can create and transform poison injection into poison proofness. Once all the weaknesses and vices are conquered by any individual, as stated in Mai - ism, the last straw that breaks the camel's back is the sexual, most natural attraction. Sexual attraction is the most merciful Mai's un-fathomed mystery, which deifies man or woman, through the grace of God and Guru. The most terror - striking most envious or possessive wife or husband, puts the other into a fire of purification, in which all lingering lurking desires of sexual impulses are completely burnt away. This is not true for one and all. Bad things may become worse as well. And therefore for this, Mai's mercy and Maiji's grace, or God's mercy and Guru's grace are indispensable. The flesh-born sex - impulse is sublimated into the spiritual love - impulse, only through the grace of the Guru and mercy of God. Thus, man and woman become fully unified and their perfect unification in the Lotus Feet of Mai or Maiji, not only paves the way, but also opens out an avenue, for permanent peace, prosperity, and happiness

Maiji implicitly believes, and emphatically asserts, that Mai conception of God is most supreme; most exalted, and most sublime and unparalleled. In ultimate words, Father is law, light and justice. Mother is love, mercy and protection. And "Mai” conception includes the other two conceptions of “Mother-Father" and "Father Mother”, both, as well. Thus, Mai-ism completely solves the conflict, which in its simplest form, is only a mere man-made paradoxical tangle of two conceptions. Both ideologies of Father and Mother stand harmonized in the one unique parental whole ideology of Mai, under Universal Mai-ism.





One of the mystic Christian prophesies states the inviolable truth: “The reign of the Holy Spirit (Mother) is at hand. The reign of the father is past and the reign of the son is passing."

Mai-ism, being entwined round the most merciful parent, has its greatest appropriateness in this age of bomb-war fare, cruel capitalism, lawless labor, godless communism, national wolfish-ness, racial ruthlessness and enslaving passion.

Mai-ism feels, the universe is changing from God's one aspect to another. With an outright change, in the approach aspect of God, from fatherhood to motherhood, Mai-ism is sure about the gushing forth of the new creative tremendous forces, of new enthusiasm, ardor, zeal, vigor, and vitality, from the innermost hearts of really religious souls, who are at present paralyzed under the chaotic conditions of individual religions, with amplest justification for a general nausea against “religion”.

Nothing is more obvious, than that with the change of ruler-ship, the whole mentality of the ruled immediately transforms itself. With the change in the most prevalent mentality, the ways of believing and living, also change. The rules and regulations change, and even religion changes. As a corollary, its summarization, codification, interpretation, and comment changes. The final outcome is that, the whole outlook on life most automatically and quite imperceptibly changes enormously. Were not Muslims and Britishers looked upon and revered, so many times more worthy than during other normal periods, when India was under the rulership of the Moghals and the rule of the Britishers? Womankind is sure to receive a great uplift, on the conception of the motherhood of God gaining more and more ground. Mother, being equally the mother of Her sons and daughters, of both sexes, asserts and ensures the Mai-ism common-plane truth, viz., that of the spiritual and religious co-equal status of man and woman.

Anyone who, without self-infatuation and prejudice reads Mai-ism, will at once see, that there is nothing like bad blood being in the hearts of Mai-ists, against any other religionists, or, say Fai-ists. And that is so because religiously, and also practically, Mai-ists believe, "There is nothing like one God as a father, and second one, as a mother.” The very same one Almighty is believed by and appears to some as “Father” and to some as "Mother”. In fact, the quarrel originates not from the differences of beliefs, but from the worldly and selfish interests of the representatives of each belief, and here therefore it becomes necessary to mention practically truly guiding principles and facts about Mai-ism.

Mai-ism does not lay any claim for any Nobel Prize for any research in religion. It does not aspire to be the possessor of a patent. It welcomes any new Founder of a Universal Fai-ism. As Mai-Swarupa, the Founder has so often stated all abroad, the aim and object of Mai-ism is the consolidation of all truly universal religionists. under one common banner of a Universal God. Man-ism is for the federation of all individual religions: Mai-ism is for maintaining the full integrity of every individual religion, with the very same powers and possessions, of the heads of each religion: Mai-ism is for establishing religious universal training universities; Mai-ism is for the principle of democracy, but not for demonocracy with its hypocrisies, falsehoods, abuses and exploitations.

Mai-ism is for arriving at any decisions, after full consultation and deliberation, of not one-sided but all-sided views, beliefs, experiences, opinions and propositions Mai-ism appreciates the common sharing principle, but not restricted only to a limited portion of humanity and not without the full consideration of the actual worth and indispensable need and worth of each individual, and surely not without a natural acceptance of non-violence, value of human life as being much higher than mere herds, and not under the stark ignorance of other worlds and without the idea of everyone's answer-ability for one's desires, thoughts and actions, to some higher power that governs the universe. In one word, Mai-ism places all conceivable and possible stress on conscience-prick, against violence, in-jury to human life and against rebellious godlessness.

Extract from the book : MAI-ISM ALLEGIANCE INITIATION MAI ADHERENTS OATH   (EDITION 1965)

 

Saturday, September 18, 2021

Importance of Maiism in today's religious world

 





It is high time that if individual religions want to survive the onslaught of the materialistic world, they must all unite and offer consolidated resistance. Unless that is done, each individual religion can and will be most easily strangled to death.

Universal Mai - ism lays down only six principles: (1) Universality; (2) Love; (3) Service; (4) Devotion; (5) Self Surrender; and (6) Spiritual co-equal status of man and woman.

By Mai's grace, a large consolidation of Universal Religionists has already been established. In the immediate future, it is very possible that groups of universal religionists, Hindu, Christian, Muslim, Jain, Zoroastrian Mai-ists may be formed. Such groups have their full independence and autonomous powers in all matters and details, except being out of rhyme with the above mentioned six principles. All such institutes can be as federations to the parental conception and institute of Universal Mai - ism. Any such universalized group may have its own temple, god, gospel, worshipping modes, rules and regulations, places ( temples and monasteries ) and PROPERTIES, in respect of which none others can have any right of dabbling. The smallest pocket size booklet of Mother's Message will convince anyone of the Mai-istic truth on page 8.“ A Universal Religion cannot be permitted to be made a cause for disunion, domination, prejudice, exploitation or superstition 

The heads of all such universalized Mai - istic institutes may meet

 together from time to time to hold deliberations about various

 religious, social, and general questions. They may have hearty

 exchanges of their own religions, various opinions, beliefs and

 experiences, doubts and difficulties, new problems, etc. They may

 help one another, advise and act cooperatively. As expressly stated

 on page 14th of Mai - Sahasra - Naama, there should be exchange of

 even charities, by leaders of different religions to one another.

To avoid all idiotic democratic spirit of bitter competition and rivalry, Maiji would wish to accept the arbitrary decision viz., that the honored crowned presidentship shall invariably go to the oldest of all such Universal Religionists: Mai-ism, (U. R. M. )s, whereas the vice-presidentship or chief-minister-ship be decided by the institute, considering all aspects of worthiness. In fact, to true Mai-ists, who are for serving and not for fighting like bulls, jackals and wolves, for political worldly powers, this question is ridiculously trivial. Each one would rather feel natural joy while honoring others.

Maiji has expressed ere long, that universalized gospels, say holy Bible, celestial songs of the Bhagawad Geetaa, Holy Koraan, Dhammapaada, Gurugrantha Saheb, etc. and all similar universalized and abridged and acceptable new revised gospels, be prepared for each religion, and put before the individual religions' world, as Universal Mai - Bible. Universal Mai- Geetaa. Universal Mai- Koraan, etc. There should be nothing to be envied or offended with or to be frightened about on prefixing “Mai '' word. It is only an at once- meaningful other word for “Universal". This measure will increase religiosity and eradicate all prejudices and will unite, at least the truly universally religious world, which is the main most purpose of Mai - ism. The world has reached the state of infinite varieties of contradictory ideologies, beliefs and living ways, and nothing is so very indispensable to remove the anarchical miseries, as to bring together and consolidate all human beings, of the Mai-istic mentality.

And this is no small achievement and task, that would surely lead to the maximum peace and happiness of the maximum number. At least, let them of the whole world, that is for universality, Godliness, morality, virtue, love and service, and religious co-equal status of man and woman be consolidated together, under the banner of any one Universal God to survive the onslaught of Satanism, Atheism. Materialism and Individualism etc. Let that God be Mother, Father, Humanity, Nature, or anything one likes. Downward degeneration tendency of human nature makes the change of religion and rule, inevitable.

As early as in 1941, Maiji expressed this idea in print and it was repeated in Japanese printed literature. It is a part of the preface of "Mother's Thousand Names" (750 pages) and runs the "If the world wants to be happy, it must start a searching campaign in every nook and corner of all continents, for saintly soul who are fully universal - minded, to whom all religions are theirs. whom all people of any nation are theirs, to whom the greatest joy is to serve God's children, to whom being in communion with, and in the service of God of one's own select belief is the only living.

Such self-controlled, universal -minded, God-favored humanity-welfare-worried selfless high souls of the said The New Universal Saints' Order alone, can create finally the best legislators, advisers, society-formers, society-reformers, peace-makers and peace-establishers."

Maiji further states the following: (A) From “ Mother's Message", 1944, reproduced from much earlier Mai - ism literature. Some of the practical measures for practical Mai-ists are : (Page 13 of “ Mother's Message") on bio (5) Promulgation of common religious literature of all religions. Publication of extracts from the sacred books of all religions. (9) Constructing, opening or encouraging to open, Mother's Lodges, Temples, homes and colonies under any denomination religion, national or communal, of any people, in any place. (B) From "Mother's Thousand Names " ( Mai Sahasranama 1940, Vol. II. (Para 9, Page 14). Exchange of opinions on religious questions and even of charities by leaders of different religions to one another, and convening common meetings whenever possible. (C) From “ Mother's Thousand Names 's pg. 222 of Vol. Il under "Mother Worship in Brief': This below-given quotation will make it clear that Mai-ism is not only universal, not simply for social benefits only, but for greatest tolerance in the subtlest matter, or even worship itself. It says thus

"The Founder would like some universal - minded, religious and rich philanthropists, to come forth for the construction of a major universal Mother Mai's Temple, surrounded by several minor temples, representing the worshipping place for the Mai-ist followers of a certain individual religion, who in addition and over and above what their own individual religion prescribes, are prepared to live out the belief, that we one and all are children of the same Almighty, Mother or Father, under the subjection of the same cosmic mind, laws of nature and the destiny of the whole humanity.

Maiji's great ambition would be to have several Mai - ists, who have been initiated into the ceremonies of each individual religion, and who would be conducting worship of the different aspects of Mother in minor temples, any, as desired by worship visitors, following the worshipping modes and ceremonies, prescribed by each religion.

(a) If in any distant-most future, Mai - ism Institute attains a stage of quite enough finance through funds, donations or offerings, as the natural result of enough interest and enthusiasm and universal appreciation of whatever is illuminating and heart-capturing in any religious literature, in respect of the universal tenets of love, service, devotion, sacrifice and self-surrender with quite an exalted position and treatment of womankind; and

(b) if Mai - ism institute also secures a host of highest scholarly religious men of each religion, Maiji would wish Mai - ism to undertake preparation of Mai - ism text books of every religion, as referred to just before, under the names of universal Mai - Bible, Mai - Geeta, Mai- Koraan, etc. and get them approved of, by final authorities and individual religious heads, who are fully sympathetic with Mai - ism aims and objects.

This first stage as stated being fulfilled, the second stage is referred to under (5) above, as a practical measure, viz., Promulgation and Publication. The third stage would be to have a standing authoritative council of universally religious scholars, who would be in up-to-date contact with all religious advancing new literature, with a view to deciding any most valuable new additions for the purpose of bringing up the universal religious Mai - ism literature sufficiently informative about the last and latest religious ideologies. The subject matter of all the work to be undertaken shall be strictly restricted to the said universal Mai - ism tenets.

If this precaution is not strictly adhered to, the world will again be drowned in the ocean of a new and more unfathomable confusion, indecision, perversion and limitless contradiction.

Let us have in one word an entirely new meaning to the word « Religion itself, at least for U. R. M. s of Mai - ism. Please try to visualize that the first indispensable prerequisite to achieve the said object is to be developing the universal spirit and outlook. Bv a “new meaning " it is not meant to be something never heard of before, but it is the strictly disciplined life" based on certain highest truths that govern the destiny of the whole world.

(a) If there is no consolidation, on seriousness of swearing, and no society that guides, controls and governs;

(b) if religion does not “ go ahead”, and if religion does not mean forward march;

(c) if religion does not respect science, psychology, logic, reason, experience, conscience, human nature and individual merits and demerits (please read Mother's Message )

(d) if religion has no value for beauty, goodness and truth;

(e) if there are no educational institutes and universities to train the posterity in every avenue of our past richest legacy;

(f) if there is no supreme desire to respect sublimities along with rigid intellectual dryness : (g) if there is not enough attention paid to ethics and eugenics; and finally

(h) if religion does not cease to be a cause of disunion, domination, prejudice, exploitation or superstition, etc., Maiji most emphatically proclaims, “Each of these words God, Guru, Religion, Scripture, Temple, Church, Religious Head and Holiness has no meaning and no utility. Any individual religion may, for sometime more, continue its limited inherited utility, but imperfections, contradictions, absurdities, objectionable traditions, etc., shall have their degenerating influences.

If at all we want the posterity to be true and faithful to each one's God and to be most sincerely accepting various religious beliefs of each one's individual religion, many wrong notions, beliefs and superstitions shall have to be completely swept out.

All along, Mai - ism has been striving to lay corner stones and foundation, on which newest superstructure, after all wisdom of the religious past and the scientific knowledge of the modern age are harmoniously assimilated, could be raised.

In one word Mai - ism is for preserving all that is best in the past, making maximum use of all agencies under the modern new discoveries. Mai - ism is not for overthrowing any governmental, economical, educational, social or communal systems. Mai-ism does not ignore the truth, viz., that blood will ever remain thicker and each soul will have a certain inheritance and a certain moulding, dependent upon the most intimate society and company. Mai-ism is for duties " and not for “rights", for "self perfection” and not for "personal possessions. Mai - ism is for entire raising of the wholesale datum lines, by a concentrated whole world effort. Mai - ism is for an outright change in the understandings, beliefs, minds, hearts and mutual  relationships of men to bring a better humanity into existence through all known truths, but especially through ethics, and eugenics ( as well ), virtue and character, morality and religiosity, etc. Maiji does fully believe, a day shall come, when with these old sweeping deletions and new elevating additions, the new world would be understanding by “Religion” an entirely new religion, open to betterment from time to time, and initially laid out on the said lines of the universal religion of Mai-ism.

As Maiji most honestly believes, Commanded by the Universal Mother Mai, whose instrument Maiji is, Maiji has been an inspired Universal Religion Founder and chosen divine illumination - recipient, avowed and deputed to revive, reform and renew religion as a whole, for the exclusive purpose of ensuring and perpetuating greatest happiness of the world as one humanity, through the one and the only one path of Universal Mai-ism Religion, which has as its cardinal principles, the tenets of love, service, devotion, cheerful self-surrender and spiritual co-equal status of man and woman, revealed by none other than the Most Merciful Mother Mai Herself, for the benefit of humanity (as detail fully narrated in pages. 21 to 33 of “ Mai-ism” (text-volume of over 750 pages, 1952.)

In conclusion, Universal Mai - ism sums up as under, with the hot haste as when the bell in the examination hall rings only ten minutes from now.” Maiji pushes in, maximum substance in minimum time, with all cool - headedness, and in a scattered "first come first served ” manner and order.

Universal Mai - ism represents the reversing station. Till now, religion in general has worked in the direction of creating diversities from unity, from one religion to several, say principally twelve religions, and further, into many sects and sects into innumerable sub-sects. Mai-ism raises a clarion call, to reverse the direction, from innumerablediversities to the only one, to unity. It prays to Mai for the world's eye and vision, that is not for magnifying, but minimizing differences. Let Mai - ism start its universal religious research work, on the basic assumption of the highest common factor, the H. C. F of all individual religions.

And yet, naturally enough, the reversing activity has to be done through the instrumentality of locomotives and trains themselves. Mai-ism object can be served only through a religion. Only a diamond can cut a diamond; only a medicine can serve as an antidote to neutralize the poison of a medicine. Mai - ism has to be a full-fledged religion, let it take quarters of centuries and centuries, to reach the stage of effectively working, as the reconciler and unifier of individual religions. Any riff-raff talks about a universal religion, without a universal God, are merely spittles. At any moment of the whole universe, or of any individual living, there is a fierce fighting of forces. Sum-totals, summations, consolidations are the most powerful factors that decide the destinies. With a view to changing the negative signs of spiritual and religious forces, and for the purpose of increasing the sum total of the algebraic powers of all varieties of benevolent altruistic forces that are in existence, it is indispensable, that we be wishing and seeing, that there are no longer cancellations but accelerations and augmentations of the fewest available divinity forces and Godly elements. Their consolidation, going above their present obscurely scattered state, and their unification, is the aim and object of the universal religion of Mai - ism.

As Mai - ism says, the murderer criminal cries out "peace, peace; protection, protection; '', when caught and captured by the constable. The world has created and contracted a craving for constant mango juice picnics. On the other hand, it casts away mango seeds as useless, and having turned too soft, too delicate and havocful for the only reason, that religion is an outdated subject, while the  too much fond of seeing fineries alone, the world practically runs away with disgust from the very idea of laboring or suffering under heats, rains and winds etc. for growing up any mango groves or trees.

To perspiringly work to grow up mango trees is the last thing, ever thought of by the modern world. "Some others should perspire, and we should have the profits and pleasures.” The world wants every nook and corner of itself to be brilliantly electrically lighted, but just reversely it has contracted the disease of destroying all electric power-houses and has been suffering, from the lunacy of hating all electric institutes, licentiates of electric engineering, architects, arts artists and artisans of electricity.

Mai - ism most emphatically reminds the world of the Inviolable truth viz. that "anything gone to disorder, can be righted by direct efforts only and by actually setting things right, on the very plane, alone.” Mai - ism has tried for over a full decade to seek cooperation and unification or affiliation with many more powerful and most influential universal religious institutes. As years pass, hopelessness and hopefulness, alternately swaying the future destiny of Mai-ism and the religious world, also gets on, larger and larger. In the matter of receiving sympathies from all corners of the world, that are universally religious-minded. Mai stirs up their souls to the maximum activity in the direction of consolidation of the said divine, spiritual and religious forces.

Someone has to make the start. Someone has to set the ball rolling. I have found, for every unit of over a hundred "yes" men, hardly one person prepared for service and sacrifice or at least, who is truly sincere. Maiji therefore, has introduced the test of true Mai -ists, having to take the adherents' or the general oath of the universal religion of Mai-ism. However dead any conscience may be, it has at least a small, or at least a temporary prick; and from that view-point, the constantly remembered fact of having taken an oath is better than a free-thinking libertine's blank-passport-safe position, of "yes" now, and "no" after the next moment. It is the world accepted practice that even well-known atheists are required to take their oath, when entrusted with responsibilities in the court, temple, ministry, etc. Oaths are being administered in respect of true evidence, marriage, fidelity or honest and faithful discharge of ministerial public duties, etc. There should be nothing havocful for the only reason, that religion is out dated subject, while the world continues to respect the said oath procedures, even when all oath - created conscience-warning-internal forces have practically got blunted. The very fact of a strong resentment against any Oath, is in itself an indication of the inward dormant belief, fear or the conscience prick; especially, in the case of the religious U. R. M. Oath. Mai-ism takes into considerations external forces as well.

The proclamation with an oath, of having been a universal religionist, is a commitment and a promise to all other religionists, about any U. R. M. 's universal love and service to one and all of any religion or no religion, to the extent of one's practicability. So often the society and in some cases, even the relatives, friends and the family members serve as the most powerful controllers and straighteners, to ever keep the oath-bound persons strictly within their true limits and always alive to their duties.

Surely, there is quite a large faction of the world and society, of persons, who in their hearts, do fully appreciate Mai-ism and even have some sympathy, but they have their most delicate reasons, not to be prepared for taking oath, at least out of fears, in respect of their society and nearest persons. It is because of this consideration, that Mai has most recently given to Maiji the inspirational suggestion, sufficiently in advance, to make one more addition viz., that of a list of them who are nothing more than mere “Friends, Sympathizers and Appreciators." All the same, Mai - ists' and Maiji's duty to do their best to remove all wrong prejudices, based on misunderstandings and wrong beliefs, does not in any way, diminish.

The oath proposal of Mai-ism is not an invention of yesterday overnight. I have, by Mai's Grace, reached a stage, after over thirty years, when I feel that Mai - ism has been sufficiently spread out and followed. I feel now, in 1963, that without any fear of being ridiculed or hissed out, I can give an active executive practical solid shape to What Mai had most generally dictated to me in 1940, and What She has directed me now, to practically act upon.

 

Those words of 1940, which form the reservoir, from which a spiritual strength and every hope and faith can flow, are these, printed on page 112 of “Mother and Mother's Thousand Names Vol. I, Part II:

“Mother's path is a mystery of mysteries, on account of such miraculous drastic measures, as none can understand or imagine Once you become Hers, She has Her own ways, Her on arrangements and adjustments. Once you enroll yourself as Hers, remaining task is Hers."

Universal Mai Bless All. Mai-ism Proclamation Day: Mai-day, Friday, 2-9-1932.

Ditto of this year falling on the same Mai-day, Friday, Mai-day, Friday, 2-9-1963.


Monday, September 13, 2021

The Clarion Call of Maiism




 

UNIVERSAL RELIGION OF UNIVERSAL GOD



UNIVERSAL RELIGION OF UNIVERSALGOD

 FOR THE NEW AGE CLARION CALL

TO

One and all of any religion, any nation any deity, any philosophy and any creed

TO

Approach Most Merciful Almighty, call to all human heads and hearts, all leagues, all organizations, literatures, and legislatures that have stayed their hands to bring forth peace and save mankind from mutual hatred and final destruction

THROUGH

The Universal Religion of one Universal God of one truth, one humanity, one morality, one life, one golden rule, one divine law, one evolution path etc. etc.

TO BE

Preached, practiced, perpetuated and upheld.

BY

All religions, societies, fraternities and alliances, etc.

The world today needs


1) The Universal Religion of Universal God of love, service, devotion and unconditional cheerful self surrender to one's own God's will.
2) The Universal Religion of Universal God of best man to man relationship and co-equal status of man and woman.
3) The Universal Religion of Universal God of six G's viz: Gratefulness, greatness, goodness, givingness, godliness and goingness.
4) The Universal Religion of Universal God that for God's greatest grace, most emphatically lays stress upon and assigns quite a high value to the increasing development of one's self-control over the following: - Passions (desires), wrathfulness (outbursts), greediness ( cruelties ), pride (denunciations), jealousies (evil-minded thoughts and actions), hatred (estrangements) and delusive infatuation in respect of I, me, and mine).
5) The Universal Religion of Universal God of optimism and cheerfulness and no self-centeredness and no selfishness to the extent of one's practicability and possibility.
6) The Universal Religion of Universal God that does not stand second to anyone in respect of science, reason, conscience, experience, human psychology and individual merit.
7) The Universal Religion of Universal God of the unity of all religions, universal relation of all human beings as members of one family, forgetting all small differences of high and low.
8) The Universal Religion of Universal God which entirely disapproves any dabbling with everyone's right to select one's own line of evolution, so long as any such one does not interfere with the personal freedom and peaceful living of any others.
9) The Universal Religion of Universal God of distinguishing essentials from non-essentials, with test tones of fundamental truths,
10) The Universal Religion of Universal God that religionises rationalism and rationalizes religion.
11) The Universal Religion of Universal God of no disunion, no domination, no prejudice, no superstition and no exploitation.
12) The Universal Religion of Universal God of unfailing relief in the highest mercifulness of Almighty which sees "reconstruction" in the womb of destruction, believing" in that of "doubting", "good" in evil and "sinlessness" in "sinfulness".
13) The Universal Religion of Universal God which is above all suspiciousness or superstitions, divorced of chhoomantras" or so-called magical miraculous and ceremonious processes which are trumpeted as leading to life-happifying impossible transformations.
14) The Universal Religion of Universal God which believes highest sin to be lovelessness and harmfulness and highest merit to be that of relieving any one of temporary difficulties through every moral, legal, legitimate and harmless practical measure.
15) The Universal Religion of Universal God which means gradual evolution and advancement from "routine lifeless religious living" to "life perfection."
16) The Universal Religion of Universal God of refraining from merely hovering around God of scriptures, temples and priest crafts and marching toward the pursuit in realisation of the highest and holiest spirit.
17) The Universal Religion of Universal God who is not only above us in skies and heavens but around and below us as well, and on all sides.
18) The Universal Religion of Universal God that would not leave us loose and later lash us for lapses but God at our beck and call, God of now and here, and God of greatest love and less fear.
19) The Universal Religion of Universal God that laughs at proselytism, which is merely transferring one's own coins from one pocket to another from one's own coat.
20) The Universal Religion of Universal God who is Justice as Father or immeasurable mercy as Mother, or both,
21) The Universal Religion of Universal God with the highest wisdom and intellect as Father and greatest love, protection, and happy-fication for each and every created being, as Mother.


Haa, Haa, Haa!!! All ideal dreams. Is there any such religion? We have heard of 12 principal religions and they are all individual religions. At best we have heard of universal religious societies and congresses and conferences, but we have never heard of actually a Universal Religion of Universal God and Universal Religionists.

Well, then please accept this happiest news. There has been proclaimed a Universal Religion of Universal God since 2-9-1932, nearly 34 years ago. It is the Universal Religion of Universal God of Mai-ism (U. R. M). Its followers, who are not merely universally religious, but are sworn and avowed followers and Adherents of Mai-ism as described above. They are known as Universal Religionists. It has been working in a simple, steady, silent, solitary, slow but sure manner. It believes more in silent working than in running round and shouting. The universality of true religion is in itself a great spiritual force. The world has never known till now any religion as a Universal Religion of Universal God. All religions till now have been only various aspects of diversities emanating from unity. Differences justifying diversities were practically trivial-most and made-most-of. It may be excused if one remarks that the blind religiosity of different parts of the world was utilized by greatest leaders to secure the greatest worldly peace and happiness and (subjugating) weaker neighbors under the pretext of a different religion.


Mai-ism is just a reverting Universal Religion of Universal God which leads the world from various diversities to unity. Whereas individual religions have worked from centre to circumference with a centrifugal force, Mai-ism actually reverses the working or strives to turn the circumferential points to run towards the centre under the centripetal force.


A universal evil needs a universal remedy and the grace of the universally acknowledged common parent of one and all the Merciful Mother Parent, Mai, the Universal Mother worshipped by U. R. M. S. (Universal Religionists Mai-ism). Mai-ism is most liberal in the matter of least qualifications to be a Mai-ist. Mai-ism is the new psychological rationalistic universal twentieth century religion of Universal God for one and all of any religion or no religion. With the full following of one's own personal religion, one can be a Hindu-Mai-ist, a Muslim-Mai-ist, a Christian-Mai-ist, and so on.


Mai-ism has been successful in cutting off the Gordian knot. Any one can have his own individual religion for individual objects and purposes and yet can have a Universal religion of Universal God. For universal questions and guidance, there is absolutely no conflict just as any doctor can be the president or member of epidemic preventing Societies and yet can have his own private hospital or dispensary.

Even one who does not believe in the very existence of God but who does believe and extend love and service to one and all to the practicable extent, can enlist oneself as a Mai-ist (U. R. M.)


This is so because such one is the only worshipper of one of the innumerable aspects of Mai, say, as one's conscience, whole humanity, one universal cosmos, one universal consciousness or one universal soul, etc. Surely there cannot be more than one finalmost God. Universal Mother Mai is Universal Fai (Father) as well, but whereas the latter is justice, Mai is mercy, which the world needs most today.
Well, those to whom such Universal religion of Universal God is welcome, let them decide the richness or goodness of the pudding by the test of eating the pudding itself. Regarding them that have no serious self-thinking about the higher problems of life and those who have a nausea for the very words of religion and God, let them remember that even Voltaire had to admit that "If there be no God, the world shall soon find it necessary to invent Him."

Let the following truths be clearly believed and remembered :A Universal prayer offered to a universally acknowledged universal Almighty has its own un-dreamt of miraculous efficiency, which the followers of individual religions and narrow visions can never imagine.

A universal evil needs a universal remedy and the grace of the universally acknowledged common parent of one and all, the Merciful Mother Parent, the Universal Mother Mai, worshipped by Mai-ists.

A universal call and prayer alone can have a universal response.

No prayer which was by one nation for destruction or subjugation of another was really heard by the finalmost God. Such prayers are offered only to the imaginary God which such men create for the false connotation of their own individual minds, or which their own minds have created for the delusion and vanity of themselves.
When the wisest men of the world finally found themselves dismayed and disappointed with the disappearance of the last single ray of any hope, they had to think and they have thought of the highest Almighty's forgiveness, mercifulness and protection. It is this finalmost critical situation in respect of which we have the Universal Religion of Universal God of Mai-ism For The New Age.

In the meanwhile, Mai-ism does not want to sit merely hand-folded. The Founder of the Universal Maiism has been absorbingly busy with helping the world through Mai-ism measures, doing what little Mai-ism can itself achieve
There has been recently a demand, suggestion and a proposal that either on Daserah on 5th October or the 81st birthday of the Founder on 23-12-65, a Mai Convocation be convened in Bombay, on the same lines as of the last Mai Convocation, held on Daserah Day, 7-10-1962 in Ernakulam, in Cochin State, but with a much wider circulation and on a grander scale, when the founder was declared by the convocation and proclaimed by the local paper "Independent Malayalam Weekly" as "the prophet of Universal Maiism". However Bombay being a cosmopolitan and business city the desire of all Mai-sits has fallen through as per the wishes of Mai.


The movement has been in existence since past nearly thirty-four years (started on 2-9-1932). Details can be studied from the Times of India Directory and Who's Who, under the Founder's name, "Mai Swarup Mai Markand" vide, 1956-57 edition (page 1061), 1961-62 edition (page 1140), 1962-63 edition (page 1264), and 1963-64 edition (page 1145).

  The following facts will be gathered from the above perusal

Mai the Universal Mother was installed on 2-9-1932 in Poona. Immediately on Mai's command, a Sisters' Social was convened in strict purdah of all creeds, on Daserah Day (9-10-32). Further, Mother's Lodge was started on Gudi Padawa Day (27-3-33). The Founder explained "God as Mother" in the"All Faiths Conference'', Nasik in 1933. He delivered a speech on "Modern World and Motherhood of God" in the Indian Philosophical Congress, Poona, 1934. Further, next functions were those of the Sisters' Social in Madras on Daserah Day (1-10-49) and in Calicut on 8-19-1954, on Daserah Day (1956-57 Directory). Kerala was most enthusiastic in taking up the Universal Religious Movement of Mai. Mai Adherents' Institute was started in Trichur in 1957. The Daserah Sisters' Social was held on 4-10-1957. It may be seen from the Directory of 1961-62, that a further Sisters' Social was held on Daserah Day on 24-10-58, and that the fifth Sisters' Social was held in Trivandrum under the Presidentship of Maharani Sethuparvathi Amma of Travancore.

The fact that all along the Sisters' Social was held for only one day and that it was restricted to sisters only, was a matter of great discontent and inner grief for the Mai-ism brother World, and as a result the Sisters' Social function enlarged itself into Mai Convocation for three days in Ernakulam, from 7-10-1962.
It will be further seen on perusal that there have been two Mai temples in Kerala, one Mai Viddyut in charge of Mai Shishu Ramankutty Nair and Mai Putri. Mrs. Kunjan R. Nair in Trichur and the second one, Mai Kripa Temple, in charge of Mai Shishu U. G. Menon and Mai Putri Mrs. Thangam Menon, in Perintalmanna.
There have been various publications under Mai-ism most important ones being Mothers' Message, World's Need and Mai-ism, Mai. Sahasranama and Maiism, the last two of over 750 pages each).

Mai-ism is not without its full appreciation outside India. Mai-ism has a strong relationship with the Universal Religious Institutes of Ananai Kyo in Japan, Shimizu City in the extreme east and with the U. R. A. (Universal Religious Alliance) in Cuba in the extreme west. Both are the highest universal religious institutes.

Regarding Japan the facts are that as stated in Directory (1961-62), Mai-ism Founder was invited to participate in the World Peace Round Table Conference by the World Congress, Japan, on 3-5-1955.

The Founder's main-most strength being that of the Universal Mother Mai Herself, the Founder cannot entirely sever Himself from references to the divine grace and guidance much though the world likes, not to give any handle to the doubting and disbelieving THOMASES. The installation of Universal Mother Mai and the proclamation of the Universal Mai-ism were not without Mai's command (please read Mai-ism for convincing details) nor was the first Sisters' Social especially, without Mai's immediate command carried out within six weeks.

The Founder was neither young nor rich enough to accept the Japan invitation. There is an important reference about the divine congratulations, when the founder started for Japan on page 27 of "Information About I. R. F. (International Religious Federation)". It is interesting to repeat the relevant portion here for them that have faith in divine assistance, in religious undertakings.

Two days before I (Mai Swarup Mai Markand) started for Japan, I had a letter from the spiritual centre at Coimbatore, in India from my dear friend K. S. D. Ayer, which stated that there was a message for me of an angelic nature, which congratulated and blessed me for my fervidity of doing my best to establish world peace through religion, and which predicted that I would return after laying the foundation of some movement for world peace. The message in the end concluded with ''we are all with you there". The prediction proved wonderfully true.

As stated in the Directory (1961-62), the Founder of Ananai Kyo, His Holiness Nakano Yonosuke and His Holiness Mai Swarup Mai Markand jointly established the International Religious Federation (I. R. F.), issuing an appeal to religious persons, under their joint signatures, dated 27th May, 1955. Within thirty days of the round table conference, Mai Swarup was unanimously elected Sub-Councillor-in-Chief, second to the Ananai Kyo Founder. The institute has its contact with over 70 countries, i. e., practically with the whole religious world. The Founder, in his capacity as the Sub-Councillor-in-Chief started the printing under I. R. F. the essence series of universal religious contributions by world religionists to the World Religious Congress, Japan, since January, 1958.
The gigantic institute held eight world congresses, inviting thesis from June, 1954. And it will be the greatest joyful surprise for any one to go through the vast number of so many prominent Indian religious writers that have contributed their best brains and labours to popularise the conception of universal outlook in religion. Speaking very broadly the whole series of eight volumes of the world Religious Congress, Japan, forms a precious literature of all religious teachings, with every emphasis on the need of the universal outlook and Universal Religion of Universal God.

In all there are not less than about four hundred different writers on universal religion that have contributed their thesis to Ananai Kyo, of whom about one hundred are from India. We have in the list some quite well known religious high personages like H. H. Swami Kumar Rishi Harivarajak, Sheth Ratanchand Hirachand, Tukooji Maharaj, Swami Shivanandji, Sri Nityanandji, Prof. N. K. Bhagavat of Dharma Chakra. Dr. Edal Beheram, Dr. H. M. Syed, Swami Ajaranand, Dr. N. L. Atreya, Dr. K. S. Ramanujam, The Anuvrata Samiti, Brahma Kumari Ashrama, Shastri Pandurang Athavale, Sadhu T. L. Vaswani, Mai Swarup Mai Markand, Shri Acharya Swami Alokanand Mahabharati, Rev. Kanaiyalal Munshi, Bhikkhu Dhammanand, Dr. J. B. Durkal, Gokulanandji, Swami Rama Rama, M. P. Thyagarajan, Shri Satavalekar, Diwan Bahadur R. K. Bhagawat, Shri Amdekar, Shastri Divakar and so on.My object in exhibiting this list is not for giving any additional publicity to these eminent persons. My greatest purpose of inviting the full attention of the superficially religious world is to pull their eye-lids to clearly see that if they know how many biggest religious thinkers, either at Japan with reference to World Religious Congress or at Cuba with reference to Universal Religious Alliance, have poured out their hearts in favour of the need of a Universal Religion of Universal God, they will not be at all surprised that the Subcouncillor-in-Chief of Japan Institute and Vice-President of the Cuba Institute is passing so many sleepless nights to wake up the routinistic, narrow-minded, ant-outlooked half-hearted routinistic so-called religious world and to convince the old world, about the indispensability of outspreading the Universal Religion of Universal God, most suited to the new age of no God-belief and no serious following of any religion except for name's sake.

We need an outright change in respect of our understanding about what to call as true religiosity.

In this 20th Century, we have too many complications due to atheism, materialism, economic want, life-struggle, competition and the whole world's getting too fully compact to leave any part thereof without being disturbed by all other parts.

If religion has to be kept alive as a living force as it was for centuries before India became a secular State on achieving independence, every avenue of religion shall have to be thoroughly analyzed, revised and re-established with newer ideas, beliefs and living practices. As stated on page 445 of "Mai-ism", the task for a true reformer is hard in hundred ways.

First thing is to train the world to believe that it cannot be happy and peaceful without God and religion, in their truest aspects. The second thing is the introduction of the universal outlook in every individual religion. We have to consolidate all wisdom of the past, and convert it into easily graspable forms, for the leisureless world. The gold has to be picked out and all rubbish removed. Essentials and non-essentials should be made immediately discernible. Monopolies have to be broken. Superstitions have to be evaporated. All abuses and exploitation in the name of religion have to be extinguished. General level of spiritual understanding and moral religious living have to be raised. The best life routine has to be established for smooth working of the public and the various societies. Safety valves and brakes have to be introduced. Various passions have to be controlled. Provisions have to be made for deserving, unfortunante ones, standards of living expenses have to be controlled. Mutual duties have to be regulated. Discontent, rebelliousness, disparity and degeneration have to be carefully watched and controlled. The consideration of this world and that one have to be harmonized, not to be in conflict with each other. The sameness of the creator and the constant memory about one and the same God, same life, animating one and all, has to be kept alive.

The reference about Mai-ism representation in the Institute of U. R. A. (Universal Religions Alliance) in Cuba, will be read in Times Directory, 1962-63 on page 1264. As stated therein, the Founder of Mai-ism has been elected up to 1965, by 271 members to be the VicePresident of U. R. A. which is religiously connected with over 75 countries through spiritual ambassadors, and also to be the Minister for the Peaceful Human Relations, representing the said Institute.

Some of the important institutes of India which have relations with U. R. A. may be mentioned as under :
1) Brahminic Holy Realm; 2) Great Brotherhood of Buddha; 3) World Institute Transcendental Yoga; 4) World Association of Sadhus and Sages; 5) Universal Religion of Universal God for the New Age, Mai Niwas, Bombay; 6) Meher Baba Institute, Bombay; 7) World Congress for World Federation; 8) Surya Sthanam; 9) Gorakhsanam Order of Yogism; 10) Divine Life Society, Rishikesh, India; 11) Bharatiya Vidya Bhavan, Bombay; 12) Jain World Mission, Pilani; 13) Rajsuya Ashwamedh Gyanyagna Society; 14) All Asia Association of Noblesse, Bombay: 15) Mira Institute of Sadhu T. L. Vaswani; 16) International Cultural Forum; 17) Great World Brotherhood; 18) The Animals' Friend, Delhi.
There are in all more than 450 different institutes from all over the world related with U. R. A. out of which some have been mentioned here to emphasize the truth viz., that there is such a vast number of institutes all over the world which are in full favour of a Universal Religion of Universal God.
Coming similarly to the list of important personalities that have relations with U.R. A. the following compilation will still further convince the ordinary routinistic Religious world about the indispensability of a Universal Religion of Universal God in the opinion of innumerable great religious thinkers and leaders.


This compilation contains several articles written at different times for different purposes from different view points. It was only later that all of them have been brought together for print and for want of leisure it is not possible to revise or alter the various lists of distinguished persons mentioned under each head. Readers are therefore requested not to mind the repetition of the same names nor any additions deletions or alterations anywhere. 1) Prof. D. V. Gokhale; 2) Dr. Nathwani; 3) Dr. M. H. Syed; 4) Ven. Mai Swarup Mai Markand; 4) Ven DN. S. Radhakrishnan; 6) Bhiku Shiveswarananda; 7) Ven. Dhairya Jain; 8) Ven. Vinoba Bhave; 9) Prof. B. L. Atreya; 10) Dr. Sheshadri; 11) Shri. Swamicharan Katpatraji Maharaj; 12) Jagadguru Shankaracharya; 13) Sri Swami Anantasri Krishnabodha Swamiji; 14) Jain Muni Sushilkumarji; 15) Swami Chitbhavananda; 16) His Holiness Meher Baba; 17) Pandit Satwalekar, etc. etc.

It will be seen from the above that highest religious acumen has most visibly visualised the need of the Universal Religion of Universal God.

Referring further, those who are specially interested in the Universal Religion of Universal God of Mai-ism may kindly read the General Welfare Directory, published in England in 1961. The following lines appeared in this world renowned religious work:
"Mai Swarup Mai Markand, Santa Cruz (west), Bombay 23, sponsors a movement recognising the Motherhood of God, to bring balance in our ideas of the Deity, Religions to retain their individuality but to be united in universal worship of one God and Creator."
All these detailed and tiring lists have been recorded here with the only expectation that the new world may fully realise that practically the whole world can no longer hold its own in matters of religion against the onslaught of the satanic forces unless the various individual religions are worked together as indispensable parts of one whole Universal Religion of Universal God.
In fact this sort of final conclusion viz., the need of a Universal Religion of Universal God has dawned upon the religious mentalities of all the best religious thinkers since 1893 when the Parliament of All World Religions was held in Chicago and in which Parliament H. H. Swami Vivekananda had raised Hinduism so very superbly in the eyes of the Christian and the whole world.
However, we have the most unfortunate events of two world wars soon after that parliament of 1893. It meant there was something wrong even though the truth viz., the need of a Universal Religion of Universal God had dawned upon the minds of all. religious great men

What was missing in the Parliament? Mere talks of a Universal Religion of Universal God cannot alter the situation, viz: the world's destiny. The Universal Religion of Universal God must be not a theoretical one but a full-fledged practical one with as much solidity about the working as any individual religion.
This point has been clearly made out by the Editor, Rev. Ernest Swift in his magazine "Steps Unto Him" of March 1965. On page 7 the following printed portion explains the innermost reason underlying the failure of the theoretical Universal Religion of Universal God.


The portion reads as under :"THE BROTHERHOOD OF MAN AND THE FATHERHOOD OF GOD Mai",  Swarup Mai Markand, now nearing his 80th year, has been campaigning since 1932 for a Universal Religion, originally based on the worship of God as Mother. He now writes, 'My ambition is to sow and scatter seed—the seed of a Universal Religion-as much as I can before I return to Mai's Lotus Feet. A religion is never a mortal man's brain-child. If this were so, there could not have been only twelve principal religions. God alone can give to this world the most suitable form needed by the new world, and that too, when it is honestly and sincerely sought after.' This sincere worker in the religious field in India, is sending us some charts specially prepared to illustrate his ideas, which we shall pass on to any one interested."

The latest publication is that of the Mai-ism Chart with a hand book of explanation for any religionist offered free on postal charges being paid.


SUMMARIZATION OF IMPORTANT ETERNAL TRUTHS IN SUPPORT OF THE UNIVERSAL RELIGION OF UNIVERSAL GOD OF MAI-ISM FOR THE NEW AGE


1) No race, nation, community, society, family or individual can be ever truly happy, unless there is at least a superior morality, an unflinching faith
in God, a clear crystal conscience and a penetrative righteous understanding about spirituality, and a conviction about the never-failingness of the Divine Law and a perfect censorship in the matter of passions and moderation of one's varied desires.

2) Any deep study of the religious integrity or disintegrity of any nation and it having been happy or unhappy during a certain period will bear out the said truth although of course the good or bad seeds-sowing and its rich or poor harvest-reaping may differ in their times by 30, 50, 100 or even more years. Sometimes another equally observable truth is seen, viz., that the finalmost Western point at one end turns out to be the extreme Eastern point and staunchest religiosity on gradual advancement always follows the most rabid irreligiosity. Nations that have gone to the extremity of godlessness do realise their own follies through unbearable sufferings, and turn a new page of morality, religiosity, spirituality, love and wisdom. Since past 300 to 500 years the said transformation age has brought upon the world every course of conflict, quarrelling warfare, in almost all the regions of human activity and living. The only exception is that of the special region of the higher realised godly persons of any religion and any nation.

3) The first happy change in realising the need of living with virtue, character, sympathy, love and service having been achieved (which work has to be actually undertaken), there can be the dawn for the sun of true religiosity to rise. In another word, the next forward step from virtue, morality and character is the truest religiosity of the inner-most inherent nature of any religion.

4) The highest supreme Almighty having fully considered different conditions of the various portions of humanity viz., their climates, geographical environments, inherent natures, surrounding flora-fauna, external and internal forces, etc., has through the highest religious souls of each humanity portion, prescribed certain ways of guidance consolidated together, have formed different religions for various groups of mankind. The end and aim kept in view during the gradual development of any religion by God and God-directed highest religious personages, has all along been one alone, viz., that on strictly living life according to the requirements of any religion, each and every human being that has embraced that religion, may live in peace and happiness, generally and on the whole.

5) The simplest precaution so that there be no complication, confusion or conflict regarding religion is (according to Mai-ism) that there should be a clear, almost impermeable specific understanding regarding each of the three principal elements, viz., (a) God, (b) Religiosity, (c) Religion.

6) According to Mai-ism, religiosity is never confused with religion. Religiosity means the condition of having attained a certain status regarding moral, mental, religious and spiritual development, on having lived out the requirements of a particular religion. It is with this difference of religiosity and religion, that Maiism specially emphasises the truth stated on page 11 of Mother's Message, viz., "Preachers are to be witnesses and not lawyers".

7) Religions differ from each other to quite a large extent. If however under the all=embracing crude word of religion a distinction is made as between religion and religiosity, a world of difference and bitterness will disappear. Compared to what a great gulf lies between one religion and another, if the religious world is trained to see the so-called religious differences through the test of "religiosity", it would be quite surprisingly seen that all religions are much nearer to each other than when religions are viewed through their above stated superficial meaning as “religion". In fact "religiosity" prescribed by all religions is practically almost identical. If religion were viewed in its said meaning interpretation, viz., that of "religiosity', the whole religious world will come much nearer than can be imagined. This can be seen on page 16 of the Mai Chart Explanation booklet. Just compare only the religiosity items of different religions and any truly religious man will be struck with the closest resemblance of different religiosities of different religions. It should be enough that "religion" should mean "religiosity" and the main requirement of any religion whatever, should be various things as are common in all religions. As the common highest factor we have the following commandments of true "religiosity" prescribed by all religions. They are:
1) Don't hurt and don't be violent. 2) Don't steal. 3) Don't kill. 4) Don't bear false witness. 5) Don't indulge in falsehoods. 6) Don't commit adultery. 7) Don't covet another's anything. 8) Keep yourself holy, 9) Always remember God. 10) Obey your parents and God. 11) Remember that the Divine Law will never fail and that God's will ever finally reigns supreme, etc. etc.

Thus, Mai-ism introduces the word "religiosity' instead of various religions and any ordinary commonsensed thinking man must surely come to the conclusion that most of the differences between various religions, religious followers, nations and communities, etc. are bound to vanish. Thus if we consider religions as "religions" we will find thousands of differences, whereas if by religion we mean "religiosity", there will be hardly 10 points of differences. This is then the specific work of Universal Religion of Universal God of Mai-ism. All religions reduced to the various requirements of "religiosity would be reduced in their bulk to almost an unimaginable smallness and that is the work Mai-ism is most ambitious to carry out as prevalent throughout the whole religious world. In one word, what Mai-ism is strongly insisting upon, is to fully visualise the difference of religion and religiosity. As stated on page 8 of "Mother's Message", Religiosity is practice of religion and attainment of the fruits and benefits through the practice.


Mai-ism introduces an entirely new aspect viz., that human beings should be judged and dealt with on the basis of religiosity and not religion. On studying the natural trends of the new age, Mai-ism most clearly visualises that the future humanity will be classifiable as consisting of (1) ignorant self-centred selfish human beings; (2) knowing about God and religion but fully indifferent; (3) knowing all matters fully naturally out of the demoniac nature; and (4) being of the divine godly nature.

Before I conclude this little thesis about the Universal Religion of Universal God for the new Age (U.R. M.), I feel the inner urge of taking necessary literature precaution, lest there be misunderstanding or misrepresentations about the universal nature of this religion, about which I submit as under.
The finalmost God of this religion is Mother Mai. Mai is also not some fanciful name of any individual religion, but is a simple word meaning nothing else except Mother. If any narrow-minded fanatic of an individual religion wants to give any other name, U. R. M. has absolutely no objection. Let that word be of any language. Only repuirement is that that word should mean "Mother". To make it clear, any such name as say, Mary, or Ameena, or Devaki, Mother of Christ, Mohammed, Pegamber or Lord Krishna can't be acceptable. Most often repeated question to the Founder has been "What is the actual name of Mother?'' The Founder's answer is, "Mother's name is Maa, Mother, Amma, Mater." It can be any word which means mother in any language.


The underlying idea is that the God of U. R. M. is the conception of the merciful protective parent and with no limitations of any traditions, mythologies or religious histories or stories .None was born without Mother, even though we have certain scriptural references of some greatest prodigies being born without a father. The certainty about, and indebtedness to Mother, is much greater than to the father. Further, if the continued world custom of matrimony disappears due to rebelliousness of man and woman against each other's bondage, where will the world be, regarding the decision about true fatherhood? What about the progeny of unmarried women or of wives of divided heart pairs or professional women? Thus, the claim of the mother is much higher than that of the father. In fact, any impartial thinker would agree with Mai-ism that if God has to have a parental conception, Mother has a greater claim.


Even just ordinary judges deciding the question of guardianship have this consideration most prominent before their mind, which the fanatic religionists who give no peace to God as Mother, don't admit.
Says Mai-ism, if God can be Father, God can as well be Mother; or, as most clearly stated in Mai-ism, Mother is the very same whom the world has mostly worshipped as Father. God under Mai-ism can be universal father as well: Universal Mother, Universal Father, Universal Mother-Father or Universal Father-Mother. as one's faith conceives. F is wisdom; M is love, protection; F is justice; M is mercy and forgivingness.


I think from what little has been stated here, no wise man, unless he be a fanatic, bigoted, or prejudiced religionist, can have any objection to U. R. M.
Taking the yet deeper strata of "Why the parental conception at all?", there is the deepmost psychology below. Let us take the driest crumbs of conceptions, "God is everything that exists. All indeed is Brahman (God) or God is one from whom we emanate, to whom we return and in whom we have our living and being. Or let us have the definition of the creator nourisher and destroyer of universes. Let us add the omnipresent, omniscient, the omnipotent. All these definitions judged by themselves, without any further additions or comments or interpretations, can be only the mental creations of any heartless philosopher or scientist.


Mai-ism most boldly asks, "What do we care for any highest God, just as we don't care for the highest world emperor or multi-millionaire, if he is of no utility whatever to us?"
Has anyone's richness any value to us, unless that sometimes helps us to hold our own against poverty? What does any man care if the number of stars, or planets, or suns or different worlds are reduced or increased? After all eliminations, man wants God only for his own better being, reduction of miseries and increase of happiness. However grand and glorious God be, what does any man care for Him, unless He hears, relieves us, sympathizes with us, saves us from injustice, persecution, cruelty, accidents or earth quakes or epidemics, etc., unless God remunerates sufferings for the sake of virtue, merit, sinlessness, etc.?


If this utilitarian view which is the most predominant consideration as it is practically the only one, there is nothing of greater practicability than the conception of the parent and preferable to the most merciful parent, nourishing even before being born, ever forgiving, protecting, maximum sacrifice-ful and with maximum love and service. Thus no wise and thinking man can have any opposition (although one is free to choose one's God's ideal) against Mother's conception. The only idiotic argument that can be held forth is that none or few religions have accepted the ideal of God as Mother. Do we not advance in our outside world? We had no radios, trains and planes. Does anyone argue, we had none for centuries before us? We therefore can't accept them. Or is it meant that religious thinkers must be of a much greater brainless stuff than any ordinary worldly man? Well, judge every thing mostly by the utility it serves for mankind. We have till now God as father, but that God did not rise to the ascent of a universal Father.


Mai-ism says "Why not start an entirely new Godgovernment, when the world needs a much broader, almost universal outlook?" If everything is to be made anew, new conceptions, new age, new rules, why not new rulership, as well, especially when God as father has hopelessly failed to keep all his various sons, of religions, without mutual rivalries and hatred? And why be so cruel or at least unmindful of the mother's claim, especially when it is the universal experience that no family can live happily without the central pillar of the mother?


And such ones of the readers as are gifted by God with the sense of rising above one's ancient prejudices or insensible godlessness, may just condescend to admit the possibility of justly holding religious views other than one's own. They may have a look at the Mai-ism literature, to see how very unimaginably broad-minded Mai-ism has been Just open only the 5th page of "Mother's Message". "One who does not believe in God, but does believe in the common tie of humanity and practises service and extends love to all, is a Mai-ist. Because he is the follower of Mai, in one of Her aspects as one universal soul, one universal consciousness or one universal cosmos."
Just open the very 2nd page of "Mai Sahasranama". It says, "Mai has no name and no form which means that Her names and forms are infinite."


Amongst so many forms and names, enumerated as "some' out of infinite, the following deserve repetition here. Mother is the inner voice of saintly souls, consciousness, instinct, conscience or inspiration.


One most highly educated young man in Madras in 1949 challenged Maiji, stating that he does not believe in God at all. Maiji told him, "It depends on the definition you make. During life you must be following certain views." He said, "No, no, no God,I will do only what my conscience commands me to do. Said Maiji, True, but suppose some one preaches conscience is God, are you not 'godless'?" "Yes, but I know none has ever defined so". "Rather say none of the religions you have known has defined so". "If I show you Mai is conscience, would you agree you are following Mai?" "Surely'. This reference was shown to him. He saw the broad-mindedness and universality of Mai-ism. (Everyone has a conscience).


Mai that works through three powers of desire, knowledge and action and handles all beings through three principal moods of equilibrium, action and inertia.


Mai has the visible forms of fire, sun, moon and dawn; Mai that is the soul of whatever enraptures us as beauty, sublimity, mercy and compassion; Mai who is in the form of the guru or an assemblage of gurus. Mai that is known in common parlance as nature, divine law providence, time, primary desire, force, power, energy. evolution or chance; Mai that resides in individuals as the serpent power (Kundalini); Mai that is one, few, many and all as conceived by any soul. Mai that is beyond the conditioned state of being He, She or It. Mai that is all and not all, beyond being personal or impersonal and beyond being with or without forms and qualities.


Thus Mai is what any rationalistic religious Man's conception can possibly be.
The next naughty question is the most common notion, as to how any religionist can follow the U. R. M. Here Mai-ism cuts the Gordian knot. Refer "Mothers Message"' page number 1:
"With full respect to and following of one's own religion, one can be a Hindu-Mai-ist, a Jain-Mai-ist, a Christian-Mai-ist, a Zoroastrian-Mai-ist, a Mohammedan-Maiist and so on. Mai-ism is one's own personal religion."


As explained in "World's Need and Mai-ism", Mai-ism cuts off this Gordian knot by bringing into existence a new idea. "There is no conflict or contradiction in any one having his individual religion for individual purposes of religious progress and yet having a Universal Religion of Universal God for universal purposes and considerations." This is as so often stated like any doctor being a president or member of an epidemic prevention institute, for the whole city and yet conducting one's own private hospital or dispensary without any conflict between the universal duties and individual duties, Much more has been stated on the point. In fact, there can be no conflict of duties so long as those both are thoroughly understood in their true spirit.


Whenever there is obviously a conflict between the part and the whole, it implies a disruption of integrity or a crooked behaviour or any offence-giving on the part of either of the part or the whole, or both. In natural unvitiated condition, any whole is never against the better being of any one of its different parts, nor is any part against the better being of the whole, All parts are most anxious and deeply interested in maintaining the highest efficiency of the whole and vice versa, unless there is split, corruption, corrosion and tearing of the heart. To put it in plain words, the principal tenets and authoritative injunctions of the part and the whole can never run cross-wise, if rightly interpreted in their esoteric meanings about the finalmost forms of duties, orders or commands.


Next, the vexing opposition arises from a suspicious mentality, which can be removed only on personal contacts and experiences. How far the U.R.M. is in every atom of its teachings universal can however be seen from various scattered expressions of beliefs given out in the Mai-ism literature all throughout
With a view to leaving no room for any misconceptions the following references are quoted here to permanently imprint the conviction that the Universal Religion of Universal God of Mai-ism is really universal upto its last and lowest end and atom. U. R. M. is for compacting and consolidating and condensing and not for compulsion nor conversion. In fact U. R. M. has no belief in any permenent efficacies of any efforts which have not originated from the heart and wilful resolution of any person. Says Mai-ism, "Everyone has one's own right fo selecting one's own line of evolution. (Mother's Message" Page 7.) Efforts of all others, unless they are by way of guidance to the determined, go futile, without one's own faith, conviction, desire and determination. (Page 11 of "Mai Sahasranama", "Mother's Thousand Names"'). "If all religions are the creations of some one or another of all Mai's sons, where is the sense and need of transferring your own coins from one of your own pockets to another of your own pockets of your own coat?" (Mai-ism page xi of the preface).

In the regions of religions there are, along with strong prejudices, soft, slippery juggleries, as well. One type is of this nature. Every religion has its exoteric and esoteric forms, external and internal points and best as well as worst sides. Our Christianity our Islam, our Hinduism has so many most attractive features. Therefore be a Christian, a Mohammedan, or an Arya Samajist Hindu. It is like selling fruits in units of baskets on tempting the customers with best fruits placed on top and front for infatuation. Another type of jugglery is to study all religions. Work out one idealistic religion, exhibit the same, and then shout at the top of one's voice, “this is our Hindu Sanatana Dharma"Maiji uses the coined expression lurking thief" for both kinds of juggleries. A lurking thief conceals himself while all are inattentive and busy during daytime and by night when everyone is asleep, he opens the chest and quietly passes off unnoticed. This tendency arises from passionate overenthusiasm regarding one's own religion being believed to be the only best religion. The same scene was repeated when the world took the fad of universality. Pick out points of universality from one's own religion. Place them before the public in the most infatuating language and speak within one's own heart it is my Christianity or Islam or Hinduism that should be accepted by the whole world as the Universal Religion of Univ. God." The substantial analysis of all such mentalities is that unless the very fundamental basic mentality has become universal, all efforts for a Universal religion become fruitless. It is that lurking thief mentality that has been responsible for no tangible results, although most expensive and vast conferences have continued since 1893 when the Parliament of All World Religions was convened in Chicago.
U. R. M. has started from God to the world just from the other end, while we solve an algebraical exercise of complicated, both sided identity. We presume it is correct and proceed to simplify both sides till we come to some most evident truth as 2n is-equal-to n plus n; or n2 is is equal to n x n. We than revert all the steps till we come to the most complicated identity, required to be proved this is the true and internal state of things in the case of U. R. M.


The Universal Mother Mai floods certain best conceptions and they are placed before the world as if a Universal Religion of Universal God is worked out, through human brains on studying the world's requirements. This too is the sportivity of Mai just as any mother makes her ignorant stupid obstinate child to believe the child has done what was believed and desired to be done, although really done by Mai Herself.


There are two principal ways for increasing the world's peace and happiness through religion. Leaders and custodians of individual religions should go on developing the element of universality amongst its followers. This remedy had its proper age and time, but materialism baffled the religious custodians and pseudo saints and religionists, through their pitiable lack of true religious powers and abuse turned the follower's mass to be rebellious against church, scriptures and priestcraft.
The second or the other way being that of U.R.M. is that of consolidating all persons that are already of the proved universal mentality and leave the question of the details of formulating the Universal Religion of Univ. God to be worked out by universalists under the grace and inspiration of God as the Universal God (Mai, in the case of U. R. M.), through love, and service to the whole humanity and devotion with self-surrender to one's own universal God.


Best play or drama in the hands of hopeless players and actors is a trash. Best players will give best moral effects and results even if the theme is quite mediocre.
Mai-ism is for selection and consolidation of the highest players, and leave the question of the play selection and its details to them that would know best what scenes to be enacted or rejected. This mentality of U. R. M. will be quite evident on reading the preface portion of the 2nd Volume of "Mother's Thousand Names'', which is as under :


If the world wants to be happy, it must start a searching campaign in every nook and corner of all continents for saintly souls, who are fully universal minded, to whom all religions are theirs, to whom all people of any nation are theirs, to whom the greatest joy is to serve God's children to whom being in communion with, and in the service of God is the only living."
Such self-controlled, universal-minded God favoured humanity-welfare-worried selfless high souls of the said new universal saints order, can alone create finally the best legislators, advisers, society-formers and society-reformers, peacemakers and peace establishers.
|U. R. M. or the Universal Religion of Univ. God of Mai-ism wants such saints to be in the higher regions beyond India and Hinduism, beyond America, Europe and Christianity, beyond China and Japan and Buddhism beyond Arabia and Africa and Islam, so on and so forth.
And as stated on page 445 of "Mai-ism" in italics there must be intercommunications and sympathetic exchanges and some eleventh thing must come forth out of the ten ablest things. 


(1)The regional height was from U. R. M. expects such saints to work for the world's welfare can be inferred from the following practical measures advocated under U. R. M. (Page 12 of "Mother's Thousand Names"') 

(2) Abolition of racial, national, provincial, social and religious prejudices.

(3) Opening, or encouraging to open, independent Mother's lodges and colonies under any denominations, religious, national or communal, of any people, in any
place,
(4) Exchange of opinions on religious questions and of charities by leaders of different religions to one another.
U. R. M. aspires some day to wipe out the mutual bitterness of individual religions to such and extent that Christian, Hindu or Muslim saints under their superior idea of the U. R M. may exert for procuring charities to help the needy humanity portions from the prosperous portions without any considerations of religions or countries and nations. In the final matter of charities, the only consideration should be that of the suffering humanity portion.
The extent of the universality element in the head and heart of the Founder of U. R. M. can be well seen from the following extracts of his thesis In support of I. R. F. (International Religious Federation)" as its subconcillor-in-Chief (in Japan). The thesis has been printed in the Ananai issue of January 1958, page 40, by the Ananai Kyo Institute.


(1) "My object has been to collect all views about the need of unification of all different nations and religions, world peace and re-organisation measures for increasing general religiosity, love and service."
(2) "As I am the follower and devotee of the Universal Mother Mai, of all religions and religionists, I am the pilferer of nectar fruits of any gardens that fall into my hands.
"All gardens are finally owned by God Almighty. whose servant and slave, but most beloved and everpardoned pet creature I am."
(3) I have thrown off all the outher skins of different sugar-canes of different countries. I am pressing out their juice and collecting the same in a common receptacle. I have unified all juices to form one juice, which I invite and welcome all my brothers to share with me, in the sacred memory of one common parentage of ours, of one and all of us, Universal One God of one and all.
(4) Personally I think it will be more useful work, to take up all books of eternities of every religion and to revise and abridge them and to make them appreciative and attractive and handy enough for the modern leisureless world, without thrusting one's own personal views and comments.
I would like someone to prepare new text-books of each religion, made acceptable to the modern man on the basis of psychology, rationalism, universality and science, without losing a single golden dust grain.
(5) Finally, I would like the enactment of a worldbible for them that have remained discontented with any one of so many religions.
As stated on page 118 of Mai Adherents Oath, by Mai's grace, it is very possible that in immediate future. groups of universal religionists, Hindu, Christian, Muslims, Jain, Zoroastrian, Mai-ists may be formed.


Such groups have their full independence and autonomy in all matters and details, except being out of rhyme with the above mentioned Mai-istic principles. All such institutes can be federations to the parental conception and institute of Universal Mai-ism.


Any such universalized group may have its own temple, God, gospel, worshipping modes, rules and regulations, places (temples and monasteries) and properties, in respect of which none others can have any right of dabbling. Let there be further elucidation as to what views U. R. M. entertains regarding the churches, rites and ceremonies, spiritual yogic practices, devotional methods, etc. There too, U. R. M. has quite an out and out universalistic mentality. None should commit the Himalayan blunder, viz., that U. R. M. is in any way proHinduistic. The casting of prayers and practices of U. R. M. have been to some little extent Hinduistic, not because U. R. M. has any preferential estimation for Hinduism but because the only available human material, to propagate the U. R. principles, has been automatically of the Hinduism casting. If U. R. M. had been born in any other country, it would have taken the shape and colour of that country and the religion of that country.


This is the possible great fear in future and with a view to saving U. R. M. from that danger there have been scattered words of warning against falling into the said cess-pit.


To start with, in the matter of explanation of the Mai-istic view point, regarding various devotional and worshipping or ceremonial practices, etc., we have on page 6 of "The Synthesis of Mai-ism" the following:


(1) "Believe me, the man who loves and serves others, is devout and self-surrendered, is many times much more powerful, even in altering his own circumstances than the man who has learned all scriptures, who has mortified himself in midst of five fires, who has mastered pranayam, who has shut himself in caves, who has awakened his Kundalini, who has repeated mantras and who has performed elaborate ceremonies."
(2) As stated in "Mai Pathanam", Mai worship text, Mai worship can be external or internal, physical or mental, unintrospective or introspective, unmeditative or meditative. The installation of Mai for worship can be supposed to be in one's body, heart or soul or in altars, skies, fires, waters, dawn, full Moon, rising or setting Sun, etc.
One has to decide oneself, as Mother is everywhere, according to which method and associated with which conceptions and environments, one's devotional intensity can be raised to the highest pitch. That is the worshipping method for that particular person.
On page 61 of "Mai-ism" the same idea will be found corroborated. A devotee of the old school came to Maiji for understanding Mai-ism. Maiji inquired, "Shall we pray and worship?" With the old orthodoxical mentality the visitor said, "I don't mind. What is to be done?'' Maiji answered, "Do whatever you like: sing., dance, meditate, kneel, pray, prostrate. Do whatever you love best. There is no particular method with Mai you know best what will make you most absorbed in Mai.
Mai Sahasranama Pathanam, which is the authorised text book of worship, repeats the warning against falling into the said blunder at so many places. It says thus, on the very 2nd page, (1) Subsidiaries may vary. The main most thing is for everyone to find out in what circumstances one's latent devotional mood can be raised to its highest pitch.
Each thing is best for one, who has found it best for oneself. There should be absolutely no dabbling with some one's own selection for himself or herself.
The worshipped may be an image, an idol or a picture or only a mental imagination of a personal deity or the conception of the all-embracing infinity.
(2) Mai worship does not necessarily mean the worship by a certain congregation, or the installation of a certain image, in a particular place with a particular process.
On arising of that sort of degenerated belief of monopolisation, Mai-ism can no longer retain its claim to universality.
(3) On page 33 under "Dhoons", comprising of couplets for repetition sung musically in a chorus, the following has been stated:
There should be no misunderstanding, that dhoons under Mai-ism are only in respect of any particular deity, God or religion. Mai being universal, represents all deities, and religions.
If the followers of any religion join together in sufficient number and with the universal spirit, and if they undertake the chanting of any dhoon in chorus on unanimous agreement and acceptance, they are equally welcome and such dhoons should be repeated in chorus by all Mai-ists, in as much as Mai is the Mother of all deities, nations and religions.
Many similar other references can be found in "Mai-ism" literature because that is the most natural form of the Mai-istic belief.
Regarding the universal outlook, conception and belief in respect of worshipping Mai and practising devotion to Mai, the following quotation will fully convince that Mai-ism is universal in all its aspects regarding worshipping method, meditation and any rights or ceremonies in connection with any religious undertaking. It is quoted from the Phala-Shruti of Mai Sahasranama, page 146. It runs as under:
Once a very staunch devotee wrote to the Founder, to enquire what were the distinctive technicalities of Mai worship. The founder was just then out from divine ecstasy. In a seemingly blunt but outspoken manner, he wrote to the stranger:
The distinctive technicality of Mai worship is that it has none. This arises from the Founders: conviction that you and I are mere mimics. Mother alone can worship Mother and that alone is the true worship in which the worshipper has been first made Mother by Mother, be it for however a small time period and to however a small degree. The rest is mere mimicry and can therefore be of any type. I am too poor to know how Mother worships or should worship Mother, and too different to be approving or disapproving any particular mode of worshipping Mother. In the finality of things, on elimination, the only truth that stands is that Mother alone can and does worship Mother. The rest is only a self-deception or at the most a mind purifying or mind-concentrating practice. On visualisation of the final-most stage on elimination, you and I are mere moon reflections, say, you in the nectarlike crystal-lake and I in the dirty cesspool. The span of life, however, for both of us finishes as soon as the moon retracts the moonlight or at the most as soon as the dawn breaks.
The subject of religion is actually more endless than the practically endless largest ocean. The final end therefore can only be that the limitations bound human creature has to control its thirst, hunger and gluttony.
We, therefore, rest here, quoting the last para of the Preface to "Mai-ism", which points out the same sublime truth as is contained in the above illustration.
"How little is claimable by man, in the coming forth of any new religious movement or a sub-religion or a religion? It is all the making of Mother alone. The miraculousness of "nothing during a saint's life" and "an amazing huge blaze" thereafter, is not simply a freak or fancy of Almighty. That too has a deep meaning. It is a proclamation of Mai's nothingness, even the highest saint's nothingness, and a working out of an inviolable divine law. The seed shall have to perfectly perish". There is nothing more complicated and incomprehensible, as the healing of the world and worldliness, with a saint and his saintliness.
The life and longevity of any religion's movement depends on its sacred fire being kept alive, by the further sacrifices of more and more high souls as disciples and faithful followers, and as the fire, light and spirit of the predecessors gets dazzling or dimmed with the advent of times.

MAI-ISM SACRAMENTS

Including references to Celebration days. 

 Every religion has prescribed certain sacraments for its followers. These are life occasions on which certain religious ceremonies are to be performed with a view to invoking the blessings of the deities, departed friends and relatives, astral world spirits, ancestors, and ultimately finalmost conceived God. 

Under Hinduism, sacraments are named as “Sanskars", and in addition to the above stated purposes, there is the belief of a renewal and a new lease of life granted after the burning out of the ash of a huge pile of all sins previously committed, at the end of each sacramental fire sacrifice and the religious ceremony attached thereto, if that is done with full devotion. For an orthodox Hindu, every sacrament becomes a source of spiritual inspiration, full of every cheerfulness to renew one's religious life fully afresh as stated. That is so because generally all Hindus have a profound or a normal belief in the re-incarnation theory. A Hindu believes as if at the end of each ceremony, he is showered by Mother with the Grace of an entirely new, innocent, sinless second childhood, after the full forgiveness of all his past sins. In brief, sacramental religious ceremonies are supposed to be for the purposes of self-purification and for the forgiveness of all previous sins. In addition to the mental the body as well is sought to be maintained pure. And this is rendered sacred through bathing and wearing entirely new garments or at least untouched after a clean wash. The mental purity is maintained mostly through fasting and sitting in front of the image of the deity and the sacrificial fire at the altar for the maximum time possible with the observance of as much of silence and sexlessness or talking religion alone as practicable. These are  considered to be the various factors that help sin forgiveness, devotion increase, self-control development and soul. purification. 

Hindu youths, especially molded on the lines of modern materialistic education, are mostly under the false impression that sacraments and various religious ceremonies prescribed under Hinduism are simply the mischievous manipulations of the Brahmanic priest-craft, and that other religions have nothing of that kind, of a boring or extravagantly expensive nature. Of course, we don't waste our energy over them that are of an outright atheistic mentality, nor on them that have an easy-escape answer with the assertion that they equally detest the priest-craft of any religion, say of Christianity as well, for their exploiting tendency through the tiresome and boring ceremonial importance. b Considering however, the particular case of such ones as are under the false impression that Hinduism alone, unlike say Christianity, is full of such tedious and tiring religious compulsions, we here try to give an idea of the various sacraments that Christians are commanded by their religion to go through and observe. Any tiny insect of yesterday may jump with boldness to condemn religious sacraments and ceremonies. However, Mai-ism would request such youths to have a picture before them of millions of men of almost all religions that have believed and observed sacraments as indispensable for the past thousands of years. 

Mai-ism has one unique specific feature that is so very necessary in this age of various oppositions against religion. Mai-ism has always held and declared that merely "come here" is not at all enough to satisfy the present irreligious age. We require to deal with not only pros but even cons of any subject, and sometimes Mai-ism also not only deals with equal thoroughness, but greater as "come here". 

Thus, in an entirely strange manner, with a view to impress the truth of the indispensability of Sacraments, Mai-ism begins most unexpectedly with the description of the various sacraments as observed in Christianity, which is surely the religion of millions of living persons and has a much greater numerical strength in the ratio of 8 of Christianity to 3 of Hinduism. 

Surely in all matters as degeneration sets in with the advent of time, there is always and everywhere every scope and need for revision, reformation, revival and research in the religion realm. What Mai-ism has been insistent upon is the warning to the materialistic world, not to burn off the warmest, cold preventing woolen costliest coat of true religiosity, simply because it finds a few bugs in its sleeves and a few spots on the surface at least till it has succeeded in possessing an entirely new, much superior coat. 

Under Christianity, there are 7 Sacraments viz. Baptism, Confirmation, Matrimony, Extreme Unction, Holy Orders, Eucharist and Penance. These are ceremonies performed in the Church and they are believed to give guidance, Strength and God's grace to the performers and fulfillers of the said ceremonies which are supposed to pass through the channels of churches, priests, etc. Sacraments with ceremonies are believed to be safe and sure escape measures from eternal unhappiness, punishments and miseries of a varied nature. 

Baptism is the sacrament of infancy and Confirmation is the Sacrament when understanding dawns. It is supposed that all these sacraments invoke the blessings of the Holy Spirit for Christians. As explained under Mai-ism (page 25 of "Mother's Message"), Holy Spirit is the masculine name of God as Mother. As stated in "Apochrypha", Christ himself has said "My Mother, the Holy Ghost". 

The next Sacrament, common to all, religious or irreligious and as a natural and automatic one is the requirement of Matrimony which forms by itself a Sacrament. Matrimony has its own special elaborate customs, conventions and ceremonies in every religion. Under Christianity, when a Christian marries, the sacrament of (Marriage) Matrimony confers God's blessings on individually the bride and the bridegroom and collectively the couple, because marriage is the eternal and holy union of a man and woman for the purpose of continuing the human race. Especially among Roman Catholics it is believed that marriage are made in Heaven and are indissoluble. Under Mai-ism, Matrimony by itself forms a very important subject matter of religious worship and ceremonial importance, and that is by way of a natural corollary because of the human instinct of sexual desire. According to Mai-ism, the union of man and woman in Mother's Worship is the highest spiritualizing force ("Mother's Message" page 6). 

For the common mass people, while it is a great sin to estrange, disunite and separate married couples, it is a great merit to reconcile, unite, and bring together separated couples with a fair, reasonable and honorable compromise. With the blessings of God, marriage becomes an eternal, indissoluble, holy union of man and woman. 

Mai-ism believes in spiritual, co-equal status of man and woman. If that principle were not accepted there could be no locus-standi for motherhood of God, side by side with the fatherhood of God till now practically holding finalmost supremacy in all religions. This motherhoodconception-acceptance is the perfecting of the hither-to imperfect one-eyed and one-legged religion "World's Need & Mai-ism". Both are like the positive and negative currents without the union whereof, no light, love and life is possible. Although in many matters, mentalities, inherent vices and virtues are quite different, they are inseparable and indispensable to each other, as forming the second supplementary part, each one to another, for self-development, especially religious and spiritual. 

Mai-ism believes (as stated on page 658 of "Maiism") that it is the highest and wonderful force of sex attraction, that makes a savage man and an ever-changeful emotional woman to be a He-Deity and She-Deity, in course of the religious development during their present and future lives, 

If conceptions of the vast gulf between worship and ceremony, similar to that lying between devotion on a higher plane and worship be taken as non-existent, it is an important point to note, in connection with the subject matter in hand viz. ceremonies, that on higher advancement plane, Mai-ists that have declared themselves as Mai's Adherents have to undertake "the mutual worship, practice" as between wives and husbands. This mutual worship is to be performed on so many days periodically and recurringly which again may be taken in the above stated broad sense, to be a ceremony connected with, and as a higher aspect of the matrimony sacrament. 

Further, there is the sacrament of ordination which is given to purify man and woman and to prepare them for being fit and worthy to be efficiently serviceable to the Holy Church. 

The Sacrament of Holy Orders is given while ordination-initiated persons decide to put aside their daily, worldly life concerns and are prepared to dedicate their whole life to the services as monks, nuns or priests. Taking Holy Orders is considered to be a supreme life task of a Christian and that opportunities of salvation for them that have taken 'Holy Orders' are much greater than any other way of living the Christian life. It is a matter of joy for them that see the same essential principles and beliefs forming the basis of all religions. 

Religiously, the most important sacraments are Eucharist and Penance, from the point of psychological and general applicability. There is again the practice of making confessions before particular priests from time to time, almost from very early life which again is a sub item of the Penance sacrament. Each Sunday, Catholics attend a service called 'Mass' for celebration of the Eucharist. It means the celebrating through remembrance of the ceremony that had taken place in the lifetime of Jesus Christ, when he took his last meal with his disciples, and practically repeating the same in the Church. It means developing the mood of meditations and gratitude in respect of Christ's supreme sacrifice of death on the Cross in atonement of man's sins. It is supposed that during the meal at Eucharist function, the priest performs a double miracle on wine and bread which are supposed to have been miraculously turned into the blood and body of Jesus Christ without changing their appearance. The priest then takes them both himself and finally distributes them among all present 

Penance is naturally repentance of the sins and means confession to a Priest and undergoing all penalties prescribed by him and obtaining forgiveness for the same. The instrumentality through which all the sacraments are carried out is principally the prayer with burning of candles, etc. Many Roman Catholics revere Holy Mother Mary, Mother of God's Son. To many devotees, Mary is nearer and more merciful in respect of their daily concern and miseries than either Christ or even God. Mary is also worshipped at the time of death. 

It is not necessary here to remind all Mai-ists, what has so often been stated viz. that Mary is the individual aspect of Mai, to the Christians, and Mai is the most natural, universal aspect of the Universal Mother of true Mai-ists. 

This information, although referring to Christianity. has been incorporated here for so many reasons. First thing is that as detail fully stated before, the modern youngsters are under the wrong impression that the ceremonies and sacraments prescribed under Hinduism form an entirely new variety of compulsion by the Hindu priestly class. This delusion must go. 

Secondly, the intellectual and psychological interests and influences of the different sacraments represent and principally depend on the prayers to God only, although accompanied with ceremonies on different occasions at different stages of life and changes of conditions, etc. It is also interesting to see how the Hindu sacraments bear similitude with the sacraments of Christianity, which is considered to be the most advanced modern religion, and to which all nations are usually referring to as the religion of the most modern, science. psychology, culture and civilization 

The most important feature which has a bearing on the subject of Mai-ism sacraments, is what has been stated above regarding Mother Mary viz. that Christians in distress count upon the Mother of Christ) through their prayers and prostrations. Yet further the fact has to be noted that prostrations and prayers offered to Mother are with much greater faith and hope of relief than to Christ or even God. 

Thus, while Mai-ism simplifies and condenses all ceremonies, texts, etc. of different Hindu Sacraments to the principal soul element of the sacraments viz. the disciplined prayer worship of Mai, Mai repetition etc. the insistence about observing several sacraments remains to be in full fitness and easily acceptable and unobjectionable form. 

The first greatest simplicity that Mai-ism introduces is that sacraments and ceremonies for all occasions are reduced to the simplest Mai worship. Mai repetitions in the same manner as what is being most usually and familiarly done on all Fridays and Saturdays, particularly in Mai Niwas. This reduces the mountain of scriptural works which are different for each case or occasion or ceremony. All the worries about hundreds of things to be kept ready in time, their costliness also is eliminated under Mai-ism. Thus, no particularly well-versed priest is required. Innumerable texts prescribed for various occasions or ceremonies often create great confusion and give room for the priestcraft fortified by God's wrath and fear, which keeps the masses of the followers in its clutches. There is nothing Greek and Latin about any particular ceremony attached to any particular purpose in view. What is required is to give the simplest intimation to Maji and all nearest Mai-ists of the purpose, name, place, date etc. to invoke Mai's and Maiji's blessings so that Maiji may also pray at the said hour in his own place at Mai Niwas and according to one's convenience. Either in the nearest Mai Temple or in one's own temple, the same ceremony can be performed with prayers. The purpose for which the ceremony and the sacrament and the prayer is held is already fully known to Mai. Further Mai's name repetition ensures particular symmetry and unanimity coupled with the easiest simplicity. 

It is significant that all ceremonies performed for different purposes are eventually reduced to one most essential fact namely that in all cases we finally pray for the maximum grace of Mai. Therefore, Mother worship is fully adequate and efficacious. It is extremely evident that Mai fully knows for what purpose a particular celebration is being held and we need not resort to different methods, ceremonies and texts etc. for each case or separate occasion. 

Yet further on the study of the texts on sacraments, it is found that every ceremony is utilized by priests as if to revise the whole religion and philosophy through the texts and through the names of all Gods, Deities, and a tangential reference to all traditions, mythologies philosophical theories etc. and so many other elaborate details which are paraded under the name of ceremonies as if the ceremonies were the only method of revising the scripture knowledge and mythologies of Hinduism. 

It is true as also a psychological fact that there can be no concentrated influence over one's mind and heart when the attention is directed to innumerable items details of duties, directions, arrangements, particular worshipping texts and ways and materials of worship etc. In a word the ceremony wherein hundreds of things are bound to be brought together cannot serve the efficient method for a concentrated prayer or worship or meditation or absorption as through Mantra repetition or meditations etc. And in practical life, what is stated above holds good invariably. In fact, ceremonies and religious functions are for pulling worldly-minded persons and men of worldly actions towards religion. 

Few or none understand anything about the meaning of the details of the ceremony or even the meanings of the special scriptural texts mostly in Sanskrit. The funniest thing is that very few perhaps not more than five percent of the married couples know anything about what solemn pledges they are undertaking. 

In a word the age of ceremony which has come down to us from centuries past had been the creation of ancient age when the simple pure religions and virtuous world had nothing like disbelief or absence of leisure or the difficulty of finding sufficient money etc. In fact that was the time when people wanted something that would keep them fully engaged in religious activities and thinking. Our present age is just the reverse and therefore it is natural that the occasions of such ceremonies have now degenerated into only merry-making with best dinners, dresses, social meetings, picnics. processions etc. Naturally enough, Mai-ism recognizes that an overhauling change is indispensable and the real purpose for which sacraments are meant should be revived in the most practical and efficacious fruit-bearing manner and to the extent that can be consistent with our modern life beset with worries, least leisure, faint belief, costliness of living, no great love between relations, long distances, foreign services etc. The question regarding the appropriateness of different Deities for different purposes etc. gets eliminated as soon as it is once fully realized that Mai is the Mother and origin of all incarnations and Deities. Rama. Krishna Shiva, Devi, Indra, Sun, Moon etc. All prostrations and prayers referred to Mai are most automatically accepted by the smaller entities as offered to themselves. 

Next, we come to comparisons. Under Hindu usual practices we have sixteen sacraments and with some little changes here and there the Mai-ism sacraments are finally decided to be principally eighteen as under 

(1) GARBHADHAN: - With a view to procreating a meritorious, religious and fortunate child, this ceremony is performed on the day decided for the first co-habitation between husband and wife. It is performed always in the night. 

(2) PUNSAVAN: - This sacred function is performed between 60 and 90 days of enceinte. The purpose is for begetting first a son, 

GARBHAUSHADHA: - In due course on the proper occasion, suitable medicines are to be administered if necessary and if financial position permits. In this age of costly medical treatment, this idea as a sacrament has been entirely lost. The object in view is to secure the proper and healthy growth of the child in the womb, as also for safe and painless delivery. This is done before or after PUNSAVAN, as convenient. 

(3) SEEMANTH: - This ceremonial function is performed either in the fourth, sixth or seventh month of pregnancy. The purpose is for the well-being of both the expectant mother and the expected child. In the modern ways of life, this function may generally be performed somewhere about the time when the expectant mother goes to the maternity home for delivery. After the completion of the fourth month, the elders, especially the mothers on both sides and the husband should make it a point of great concern to see that the child-carrying mother passes her maximum daily time in physical bodily repose and keeps her mind as much engaged in religious functions, reading of scriptures, Mai-worship, attendance, Pathanams of Mai names and mantra repetitions etc. It is the spiritual AUSHADAM medicine on the same lines as physical medicines referred to before. Hindu scriptures are full of proofs that the child takes up all the spiritual feeding that the mother partakes just as the nourishment food. This principle is accepted even by western science as there are proved cases where the children are born with the same complexion as the picture that the mother concentrated upon before the delivery. The moral, religious and spiritual impressions are much more powerful than the materialistic attempts and that which is true of complexion is many times much truer of the mental, emotional, religious and spiritual formation. 

(4) JATA KARMA: - The actual moment of birth of the child should be most precisely recorded so that an accurate horoscope can be cast. Although the foretelling of life events is a matter of doubt even with many astrologers, the influence of various planets at the moment the child is exposed to on delivery and the multifarious influences of the planets form a scientifically proved truth especially regarding the character, tendency, help, mood, vocational expertness etc. That the planets exert most lasting and powerful influence can be very well inferred from the fact of full moon tides, 

(5) NAMA-ABHIDHANA: - This is the ceremony of naming the newborn child. It is performed ten or twelve days after birth. Names should consist possibly of two or four syllables always with the prefix "Mai" e.g., 'Mai-Das', 'Mai-Prasad' etc. Since long the practice has already begun of requesting Maiji to select the name. Maiji requests parents to put in their proposal and then Maiji improves upon the name, if necessary, only very slightly and just in full agreement with the selected sense conveyed under the selected name, indicating the taste, ambition, life goal, desire etc. There is further a pet name for constant family use separately, of two syllables for girls and three for boys. Some such christened names have been "Mai-Charan"; "Mai-Premi"; "Mai-Anand"; "Mai-Sanat" etc. 

There are other smaller functions and ceremonies undertaken during the period after naming, before the next one, as under: 

(a) KHATWA-AROHANA: - This is the sacred ceremony of placing the child for the first time in the cradle or in the bed cot i. e. separate from the mother's direct contractual embrace. 

(b) KARNA VEDH: - This is the sacred ceremony of piercing holes in the ear lobes of the offspring after tenth, twelfth, or sixteenth or twenty-eighth day or even after the seventh or eighth month after birth. Piercing holes on the ear lobes is stated to be for ensuring development of grasping power of the child. 

(6) ANNAPRASAN: - This is the sacred ceremony of feeding the child for the first time. This is to be performed in the sixth month. All the times and periods mentioned under sacraments are only very general and have to be as convenience and conditions make them suitable. The ceremony should be performed as far as possible in a Mai Temple. The first food should consist of honey, curd, ghee and rice. Naturally enough, all smaller details of feeding etc. will differ from community to community as per local customs and family practices. 

(7) CHAULAM: - This ceremony is performed in the third year of the child. It consists of cutting the hair of the child for the first time. In past decades, this was a great occasion for families to go to their Kula Devies (family goddesses). It is now however extremely costly and inconvenient and this practice has been almost abandoned. 

(8) ADHYAYANAM OR VIDHYARAMBHA: - This ceremony consists of initiation of the child into the alphabets. This should be preceded by Guru Pooja. The sacred mantra: 'Jai Mai Jai Markand Mai, Vidhya Siddhi Pradayini Jai Mai Jai Markand Mai' should be written on the child's tongue on the night by Maiji or any Mai Shishu or any Mai-ist in descending order of merit with a silver stick. This ceremony has also been started in the case of several Mai-ists of Menon, Pillai, Nair etc. families. 

(9) UPANAYANAM: - This is the sacred Thread Ceremony. Under Mai-ism, it should be performed both by sons and daughters. It is expected that by this time, the son or daughter has on the tip of his or her tongue almost as much of Mai mantras and Mai-Ardha-Sahasranama-Pathanams as possible in each case. The best method for this automatic commitment to memory is that the parents, whenever they come to Mai-Niwas, should bring with them their children to be impressed by the holy and peaceful atmosphere and the sound waves created by scriptural utterances. It is as if the children are being trained to develop their subconscious, inward, instinctive knowledge which would be extremely beneficial during their own hard and misery-stricken time. 

Maiji is extremely happy about the future of Maiism in as much as he is overjoyed to find that even youngest children, especially in the case of Kerala devotees have shown the spiritual force of a much greater devotion, so often even greater than their parents. They insist strongly on being taken to Mai Niwas to attend Mai-worships and being taught and initiated into name repetitions and worship preliminaries in their own homes. 

UPANISHKRAMANA: - This ceremony consists in taking out the child to Mai temple and then to all near relatives, family friends etc. 

(10) ADHYAYANA POORNATVAM and AARTHIKA SAADHANA PRAVESHAM: Under this ceremony, Guru shishya relationship assumes great importance. This ceremony marks the completion of education, graduation and securing service or entering into business. 

(11) VIVAHA LAGNAM: - This means the sacred ceremony of marriage. This would vary with different places and communities, which may be done in the usual customary or self-decided manner. But as stated elsewhere, the first or the final function in addition has to be in the presence of Mai, either in any Mai Temple or before one's family Mai. It is wished that as far as possible, the match for a husband or a wife be selected from the Mai-ists' families. There have been instances of the said type, resulting in the unification of any two Mai-ist families. This is not out of any sectarian or narrow view, but for ensuring the happiest wedlock of the pair and the best progeny born with Mai-istic Sanskars and beliefs. It is the most repeated experience in the present fancies-following age of self-selection, persons of different cultures, civilizations and parental training, that young people do get infatuated of one another, but they have no idea about the greatest need of mutual compatibility and they often fall out. The other possible misfortune is that both of them, in the case of love marriage are cut away and isolated from the parents and respective communities on both sides. Parents also have no voice to render advice or interfere, in case any one of them becomes faithless or tyrannical to the other. Maiji has received so often pitiable complaints from aggrieved married parties especially in the cases of inter-caste, inter-communal or international marriages. Such ones have found greatest consolation and guidance and a religious sanctity under this Universal Religion of Mai. ism. Many of such marriages later after initiation into the universal religion have been fairly happy. In other cases of a hanging position in the matter of any decided community to which they belong, the family remains fairly happy (externally) so long as there is abundance of money, but their children's lot on subsequent poverty is most pitiable as they have no sympathy from any community or any individual religions or religious persons. Maiji recommends that the non-Mai-ist party of a proposed marriage be insisted upon to take the Maiism Oath with a view to ensure oneness and unity, of environment and sympathy of families, societies and religious affinities. 

The marriage ceremony according to "Mai-ism is the simplest measure of both parties garlanding each other in the presence of the parents, relatives, friends and visitors, ending with the waving of light by the pair in common hand in hand, the wife being to the left of the husband. After marriage further recurring practice although optional is being conducted by Mai-ist pairs. 

This shortly means and is described in Mai-istic literature with meanings as given here. 

(i) It is the waving of the lights nine times, with repetition of "Sree Mata" to "Mandala" first waving by the female of the pair praying to Mai to give her a life-long happy companion. 

(ii) The same by the male of the pair praying for a suitable life-long happy companion. 

(ii) Both praying together hand in hand, the female being to the left. 

(iv) The wife worshipping the husband by waving the lamp in the same manner. 

(v) The husband worshipping the wife in the same manner. 

(vi) Wife worshipping the husband in the same manner to complete the trio portion of the whole ceremony. Next three stages are the reversions of the first i, ii, iii. 

(vii) Both worshipping Mai together by way of greatest devotion and surrender to Mai for showering the grace of giving the life-long companion. 

(viii) Worshipping Mal by the husband for making his life worth living with a loving wife, 

(ix) Same Mal-worship by the wife for making her life worth living with a loving husband, 

(12) MAI SAADHAARANA PRATICNYA: - This is the sacred ceremony of taking General Oath of Mai-ism on assuming household life. 

(13) MAI DEEKSHA: - This is the advancement in religious studies, devotion, philosophy etc. under the Mai-ism Adherents' Oath, 

(14) VANAPRASHTA: - This marks the stage of retirement from employment, at about the age of 55 or 60 years, of leading household life and carrying out only light duties to children and grandchildren as prescribed under Mai-ism, we are passing through the money-hunger age. No amount of earning is considered enough. That is all right for youngsters, but old persons should establish or rather assert their right of taking rest and having leisure enough to set right the wrong mentalities created through the humdrum life necessary for maintaining the youthful life and turn one's activities to making all necessary religious preparations for the next life. The future life or life existence after death is a matter of certainty as fully proved by spiritual experiences and innumerable instances of indisputable proofs of relations and communications, of persons that have died and are in astral bodies through their communications with our world. Hinduism especially believes in rebirth, which although is not asserted by other religions, is at least not disproved, and the usual tendency is towards trying to make out the truth of rebirth from several broken and half-expressed sentences in the scriptures of other religions. Mai-ism leaves it to everyone to have his own belief in rebirth or not, just as Mal-ism leaves everyone free even to believe in the existence of God or not. These beliefs are not indispensable under Mai-ism. 

(15) MAI-CHARAN NIVARTAN: - Return to Mother's Lotus feet i. e. finally leaving this physical body under the phenomenon of the 'deep sleep' known as Death. 

(16) VARSHIK ATMA KALYAN VIDHI: - This consists of after-death ceremonies for one year till the death anniversary, including from the day of dying, monthly feedings and charities etc. 

(17) VARSHIK SHRAADDHA: - This is the annual day ceremony for the departed soul after the first year. 

(18) ICHCHHA TRIPTI: - This means carrying out all small and large wishes of the parents, expressed by them during their lifetime that were not fulfilled but which can be possibly fulfilled; and of occasional praying for the happy forward progress of the souls of the parents in the other world through concentrated prayers and charities, of feeding, clothing, meeting inevitable needs of the poor etc., this obligation has been greatly stressed in Hinduism under the name of "Matru-Pitru Runa" (Parental debt). 

It must be noted that for each of the Mai-ism Sacraments, at the commencement and also at the conclusion of the ceremonial function, Mai should be worshipped with intense devotion and earnest endeavor should be made to invoke Her Grace for the proper and fruitful fulfilment of the sacraments, along with the detailed intimation to Maiji at the commencement and end for Mai's and Maiji's blessings. 

Further it may be noted that under Mai-ism there are four ceremonies in each of the quadrilateral units. The last one is given quite a special importance as it is a dead certainty although it is left to everyone to believe or not. It is that there is the other life after death and the Shraaddha ceremonies etc, do help the departed soul to be consoled or satisfied with the things as they are after them and thus the Shraaddha ceremonies even impart a great true and joyful heart feeling to the departed soul. This is so much important that there are cases of several most orthodox persons taking even the remotest chance in case life after death may perhaps be possible, perform these ceremonies during their own life time with all charities, donations etc. 

In this connection, it is most regrettable to note especially about the modern and rich sons, that they are ready to pounce upon property worth millions which they don't consider in any way polluted or infected with plague germs, but regarding after-ceremonies if there are any proposals of dinners, donations or sacred scripture readings in midst of the relations under bereavement, they at once shatter all such proposals with their own commands in one sentence viz. "We don't believe in any such humbug." This is most regretfully true even when such expenses don't represent even the most trifling percentage of what their parents have left for them. They would most slavishly submit themselves to the income-tax and other expenses for the luxuries of themselves and their families but they would not part with the smallest aforesaid amount for the satisfaction of the parents, sisters, brothers and relations. They don't take even the remotest chance into consideration about the likelihood of life continuing after death. 

Anyway, it is specially recommended that in view of the present costliness and poverty and atheistic tendencies of the world, it is desirable that provisions should be made by oneself during one's life-time, entrusting, if necessary, the performance of the ceremonies to a friend or Mai-ist or particularly trustworthy sons, relatives etc. One speciality of Mai-ism is that under Mai-ism, man and woman are under the spiritual co-equal status and therefore daughter and mother are to be treated in the same manner as father and son for sacred thread or birthday ceremonies etc. 

It is interesting to note the analogous features in different religions, and if there were leisure and patience to study details it can be shown that every religion has almost similar sacraments. The underlying idea is to seek God's Grace on every important occasion in life. There are certain common things to all human beings. A child is born and the parents with joy invoke God's blessings. That child has some name and belongs to a particular religion. Thus, we may take Baptism similar to naming; and confirmation to Upanayanan or the sacred thread ceremony. Marriage is quite clear. Eucharist is similar to Mai worship every week, on Fridays or Saturdays as may be generally fixed. "Prasad" corresponds to the distribution of wine and bread; ordination is similar preliminary to Mai Saadharan Pratignya and on the advanced stage, the dedication to service and taking Holy Orders to help the spread of religion is represented under Mai-ism through the Mai Adherents Oath or Mai Deeksha. Persons about to die receive the Extreme Unction sacrament when they are granted forgiveness for their sins. This ceremony is represented under Mai-ism as Mai Charan Nivartan or returning to Mai's Lotus Feet. 

What remains unreferred to is Penance. Under Mai-ism every weekly prayer ends with the Pardon seeking general prayer. With Christians, there is the custom of making confessions to the priest from time to time. This cannot be recommended as an obligatory function under Mai-ism as that is too much of entrusting one's life secrets to any priests who are after all only human beings, lest such confidence and privacy should be abused at some fatal moment. All the same, the corresponding idea under Mai-ism may be explained here. Of course, there is this psychology. Every one during difficulties and calamities comes to or corresponds with Maiji, and Maiji then without trying to know any details of sinfulness of anyone, gives a strong dose and always remains without sinfulness as otherwise no relief can be showered by Mai. It is further explained that Penance is like the downright sweeping of & dirtied marble floor with a hose pipe. The greatest point of Mai-ism is that it so very convincingly links up the Mai Grace showering with universal love and service and cheerful self-surrender, that the occasion of anyone approaching Mai-ism and Maiji is most directly utilized to start an entirely new clean slate without at all having to enter into details of the past irregularities, weaknesses, vices, ill actions, acts of sinfulness etc. Maiji does not want to pollute his own heart and brain with a thousand dirty details of individual worldly trivialities, nor does Maiji believe in any special improvement due to contrition on reminding any person of his past sinfulness. Devotion is many times much powerful and as a positive force than sorrowfulness of mere human heart on being reminded of the past. 

Maiji does not accept the efficacy of the purgatory method with expiations and atonements in the usual methods prescribed under various religions but the positive method of constructive nature is more desirable in this age when everyone is too egoistic, never truthful and with the extremely short future outlook, has become reckless enough and evades any the smallest humiliating efforts, leaving the future to take care of itself. 

Elucidation about details of sacrament will not be complete without the fundamental conception being repeated here. There are two working agencies in the governing of the universe. Religious world is no exception. There is the religiosity increasing agency as also the irreligiosity-increasing agency. Coming to the former, there are again similar forces, one of creating diversities from unity and the other of consolidating all diversities to restore the original unity. Mai-ism unlike all individual religions, which have innumerable sects, while working on the former principle is the universal religion which has for its final aim and goal the blending of all diversities to regain unity. No wonder then that Mai-ism is required to have the broadest definitions, notions, tolerance, and all-embracingness and greatest religiosity welcomeness. Thus, Mother Mary or Kali Mata, if accepted and universalized and ridden of all individualistic religious paraphernalia is Mai. Mai, the origin of all God conceptions includes all, just as clay or gold implies all earthen vessels or gold ornaments. 

In the matter of fulfilling the Mai-ism Sacraments all these three subtle positions must be clearly realised : 

(a) All requirements, in however miniature and  nominal a manner, must be undergone. 

(b) For Mai-ists that much is more than enough. 

(c) Mai-ism leaves every one free to do any  additional ceremonies etc. as one chooses following the personal desire or as the communal custom requires. 

Say, for instance in the case of Matrimony, that has to be done before Mai in a Mai Temple or, if that is not possible, before Mai in one's own home, it is enough if the marriage is performed after mutual worship and Mai functions and for all other programmes one is free in respect of one's any personal Deity, temple, worshipper, religious Acharya or personal Guru. The former is the indispensable measure for propitiating Mai whereas the latter is for the satisfaction of personal likes, or family, or social, communal or individual religious requirements. 

In respect of any details, it must be clearly noted by all Mai-ists that Mai-ism is not only for giving the greatest latitude of individual harmless freedom as also the individual right of selection, but it has never claimed to have said anything as "the last word in religion." Maiji's patent argument is that no mother turns negligent about her litter-born children. Mai too can never be supposed to be any the less attentive to the future generations, regarding their particular requirements of that particular age with its particular tendencies and capacities. Just the reverse is the case of God conceived as Mother, the weakest child is to be the dearest and most cared for. Mai-ism not only does not dislike or consider too insignificant the outer non-essential details as at least in quantity they play a very significant part in the daily running and working of the world. Maiji insists upon a standing, fully wide-awake religious steel machinery in the shape of a permanent Mai-ism Institute that would be studying the people's needs and calling all different proposals from expert thinkers and suggesting all-acceptable reforms from time to time. 

Mai-ism has at the source of its strength and support neither the political powers or the capitalist's powers, nor the physical Scientist's powers. It does of course welcome, revere and even seek patronage from all great men of the world but without any sacrificing of its main principles, Mai-ism counts for its strength and survival on the spiritual forces and energies as all Mai-ists are richly rewarded by Mai's Grace for their faithful and humble adherence. Mai-ism takes its safe stand miles away from politics, parties and elections and different rival schools of philosophies. Mai-ism has a fully democratic mentality but not that of the hypocritical type of democracy. Even today the plan and policy of Mai-ism is to invite all sided) view points on any important questions before any reform is proposed  Mai-ism has stated it in printing that it aims at churning out a solution that is better, than any of the best say twelve religious thinkers ! Mai-ism is sufficiently contented on the fulfilment of its aim and object of consolidating together all scattered religious forces of any nations, countries or religions, 

There is an old story viz. that a baby boy was claimed in court by two women as each one's son. The Court decided that the son should be cut into two equal halves, to be shared by both the women. At this, the true mother of the child shouted out in tears: "Let my son live, although handed over to my opponent claimant." That is the mentality of Mai-ism. With every relinquishment for which Mai-ism is ready, Mai-ism is contented with the only bare fact that the universal religion of Mai-ism survives all destructive agencies of atheism, materialism, individualism, mammonism, satanism, etc. 

JAYA MAAI JAYA MARKAND MAAI 

CELEBRATION DAYS  

 Mai-ism scripture is simple. It consists of Six words only: Mother, Love to Mother and Her Children, Universality, Service, Devotion and Self Surrender. (Please Part I). see pages 56, 57, of "Mai Sahasranama" Vol. 1, 

The first word 'Mother' ' indirectly and implicitly Includes the principle or the word of spiritual co-equal status of man and woman. 

Of course, practice will take time but at least the scripture is over. In practical life the spirit of spiritual coequal status of man and woman in addition to the four concepts of love, service, devotion and self-surrender are also to be rigidly observed. In every thought, action and desire, keep these Six words before you. If the practice is observed with full austerity, your life is crowned with success by Mai's Grace resulting from your devotion to Her. Relief from misery, happiness and finally salvation are easily attained. Even if there is no conviction about God, Mai-ism has the broadest vision and the words of devotion and surrender should be applied to one's master husband, employer, guardian, parents, patrons etc. 

Just practice for a year and you will find you are transformed. Practice it at least one day (Mai days being Friday, Saturday, Tuesday and Sunday in the order of importance), or one day in a month say the full moon day, or once in a year, say your birthday or once in your life on your death-bed and mark the miraculous change. 

As detailed in " Mai Sahasranama" (1940). Mother's Day is the day of practice. Do not be wrathful on this day. Do not utter lies. Do not cheat. Do not assume or abuse superiority. Do not exploit helplessness, ignorance or misunderstanding. Do not refuse possible service to the needy. Do not indulge in pleasure. Do not behave naughtily. Do not seek luxury. Do not pervert the truth. Do not misconstrue, misinterpret or take an uncharitable view. Do not think or believe or harbor bad thoughts. Do nothing bad Do not crush the poor and weak. 

None needs being taught what should be done and what not. Be religious and truly religious on that day at least. Do fast to the extent your vitality permits. Keep silence as long as possible. What goes out of your mouth is often more dangerous than what goes inside through the mouth. All other days are again yours to lead a free life as your agitated mind chooses. Do what little you can. However little in good thing done is much higher than however great the work but only intended or merely desired to be done but actually not done at all. For a Mai-ist a little is better than nothing and it is a matter of satisfaction for himself and encouragement to and example for others. Don't trust the next occasion or moment for beginning any good and meritorious work. Done is done in spite of any imperfection and incompletion Not done is not done in spite of hundreds of justifications for not doing. Any good work once begun, increases in its goodness as time passes. 

Temples are there;) scriptures are there, worships by hundreds are there, pandits are there. What is not there is the altruistic, benevolent, devotional spirit, the understanding, the outlook, the sincerity, the faith, the service, the sacrifice and selflessness or in one word, the perseverance and practice of living a self-controlled righteous, and goodness-dedicated life. The said improvement of the mentality itself takes place and progresses with religious and spiritual purest thinking, virtuous living moral environments, varied experiences, etc., although say with a snail or an ant's speed. The miraculous unbelievable transformation however, with an aeroplane's speed has however only one source and remedy and that is only the sincerest surrender to God and Guru which as well governs the said avenues of improvement. 

The special days are to be observed as described above to the extent of one's increasing capacities, and the subject of celebration and celebration days has been described elementarily on Page 139 of "Mai Sahasranama" Vol. II under "Falashruthi" (Recollection of benefits arising from Mai Devotion). It is more than clear to all Mal-ists that in respect of observance, the same principle as explained in the case of sacraments holds good. (1) A Mai-ist must observe as far as possible the undermentioned days, (2) that such observance is more than enough, although (3) any Mai-ist is entirely free to make additions according to one's own personal wishes or the suggestions of one's family, society, community or religion, ancestral tradition or hereditary customs. 

Very generally speaking, in addition to the days mentioned below, one should select a particular day representing the day of his individual select adoption and loved religion and similarly a day of his own personal religious initiation, Guru worship and any other day which one's society holds sacred or popular. 

It need not be stated here that the most predominant humanity portion from which Mai-ism has drawn admirers, followers, devotees, votaries and adherents is that of Hindus, though Mai-ism has so many advocates and admirers belonging to other religions as well. One thing is true, viz. that Mai-ism has not any other religionists than Hindus who take full part in the worship and that is so very natural. 

There should be no misunderstanding or any wrong conclusion or delusion arising from the statement of the stated Hindu predominance. Any Mai-ism literature reader can immediately see that, if there be sufficient minimum number of Mai-ists of any other religions, Mai-ism has so often proclaimed in writing its Willingness to accept any newly suggested or newly composed prayer series, etc. of any other religion, a new method of worship to be followed by them as say Jain Mai-ists, Christian Mai-ists, Muslim Mai-ists, etc. (Please read "Mai Sahasranama" Vol. II page. 222 - 'Details of Mother Worship'.) 

If we penetratingly analyze, the general religious mentality of the modernised Hindus, even though they have joined or taken part in Mai-ism, is interesting. (Although the analysis has been subject to a rigid standard.) It is made clear hereunder. 

As it is, the modern world is practically living quite a materialistic life. Most of the Hindus have very little interest in religion now. Naturally unless they are in need of any religious or divine help they would not like to be dislodged from their safe and silent saddle of living nominally but under the denomination of "Hindus". Full of lethargic inertia, especially in the matter of higher pursuits, they do not like to undergo any deviation from the trodden religious path, in virtue of the only reason of their association with Mai-ism, if that association is merely nominal, theoretical temporary or only as a need satisfying measure. 

There is another class of 'religious' styled Hindus which has an academical, intellectual interest especially in scriptures and philosophers and they have not realized the internal ecstasies of devotion. Such ones agree to be appreciative of Mai-ism but nothing further thereafter. 

Just on a little religious higher plane there is again the routinistic or self-centered orthodox class, some ones of which do actually feel the need of some reformation and change. However, most of the religious persons of this class, while they covertly appreciate Mai-ism, have all their enthusiasm evaporated under their self 

pride with the inward feeling of "our own religion" of "Hinduism" is only the best, '"the highest best". 

Some of their bear feeling of resentment against Maiism in as much as is surely and admittedly indebted to Hinduism, it is a decision as bureaucratic 

under the ancestral roof, even though in the midst of all Illiteracies, poverty, and possibly all heterogeneities, for the only reason that he has been born in that family, They exclude all considerations except the parental birthright over the son, 

There are others who are yet more aggressive, they desire that any healthy reform would be welcomed by them but they should be placed before the world, as approved and sanctioned by their own acknowledged religious authorities and under the name of "Hinduism'. And this they would expect without the smallest sympathy, encouragement, assistance or co-operation 

Yet another class is that of the "lurking thief" which is Maiji's favorite expression. It is getting into a house either as a friend or a guest or a lurking thief during day-time, the thief concealing himself in the corner, observing every detail of possessions, etc, in the day-time and awaiting nightfall or moments of weakness when everything is to be shattered or snatched under the threat of the brutal knife. 

All these classes of Hinduism deter the general Hindu mass from associating with Mai-ism, which would naturally create the idea of unification of Hinduism with Mai-ism. 

Practically therefore only such fractions of the whole Hindu world have greatest attractions for Mai-ism as are from their full heart fully religious but whose conscience is not satisfied or constantly experiencing that the Hindu life lived actually and factually is entirely different from what is required to be as depicted in theory and speech. 

The late Ernest Kirk, the author of "The World's Need and Mai-ism", under the Chapter 'Maiji', a Man of Destiny, has explained this very idea in these words: 

"Maiji is born in the family of orthodox Nagar Brahmins, equivalent to, say a Namboodiri in Malabar, or an Acharyar in Madras. This gave Maiji a schooling in Hinduism (orthodox Hinduism), with all its rites, ceremonies and scriptural studies. He was however, brought face to face with the actual struggles and difficulties that confront those in Hinduism, and indeed in every religion, who are feeling the need for something more, real and satisfying than is being offered to them." 

Thus, even though the Hindu class is as large as an ocean, it is only a particular fraction therefrom which feels the constant need of Divine protections and religious joys and which has not been successful in finding their own joys and misery-relieving means that have rallied round Mai-ism. The greatest uniqueness of Mai-ism is that with only a small preliminary idea of the most important principles of life, it at once starts with the devotion, Mai-Worship, Guru-contact, Mantra repetitions etc. Thus, the test of the pudding being in the eating thereof, almost everyone has been a staunch Mai-ist who has already tasted the fruits in solid form, of Mai-Devotion. 

It is the only most practical way for general all round happiness and peace, which every human being is in search of and lives for. Mai-ism lays special emphasis not simply on so called arbitrary grounds of religion but even from the viewpoint of psychology, on the continued practice of day to day and hour to hour of maintaining the mental attitude and religious spirit of devotional attachment, in the midst of different moods through various modes of keeping oneself, as much engrossed and absorbed as possible during one's life, in occupations of daily programmes of devotion, benevolence, services wherever needed without any differences, and with universal outlooked love. The monotony of the daily programme needs being wiped out for renewal of enthusiasm and energy, and that is being done through the particular points of time and periods in the eternal run of one's lifetime. 

The said celebration days to be observed with rigidity and self-control, self-purification etc. as described before, serve as bench-mark points of new refreshing on the long way. Each year, for a Mai-ist, is supposed to complete by the end of the victory day of Dusserah when as far as possible, the convening of a Mai convocation, large or small, royal or rare with a special day for a Sisters' Social for all women, of any religion is desirable. If unfortunately, money, men, material etc. are not coming forth, let such Mai Convocations be held once in two, three, five or even ten years. But let it be most fixedly riveted in the minds of Mai-ists that Sisters' Socials and Mai  Convocations, the former representing the Mai-ism principle of the spiritual co-equal status, and the latter the universality, are the two special unique unparalleled, unprecedented features as a Religion of the Universal Mai-ism. 

It may be just casually noted here that a pair of Jain religionists who had so many proofs of Mai's Grace came down to Bombay from Saurashtra and took their Oath. Naturally enough they must have full freedom to follow their own religion so far as that does not conflict with the universal truths and they too must have the happiness of selecting their own day for their own God and religion. The same thing is true surely for every religionist and it has been so very clearly mentioned at different places in Mai-ism literature as well as during Convocations that Mai-ism is fully and ever prepared to permit quite a different programme and method of prayer, ceremony, devotion etc. whenever followers of any other religions beside Hinduism join Mai-ism and propose a certain uniform set for them to follow, as say Jain Mai-ists, Zoroastrian Mai-ists, Christian Mai-ists etc. On a smaller scale this freedom has been fully granted even for the sub-classes of Hinduism as will be seen from the full liberty given to every Hindu to repeat specific mantras of one's deity as also to worship one's own deity. The subtlest point one has always to bear in mind is that whereas one's religion is an individual religion most suited to oneself, Mai-ism is the Universal Religion with Universal God for Universal Purpose in order to bring all different religious persons and forces together. 

So much introduction being considered enough for the present purpose, we next take up the details and description of celebration days all of which must be observed in the manner described as far as practicable. 

(1) Mai was installed on 2-9-1932. This particular day is primarily important. 

(2) Good Friday. Mai-ism has considered this Christian day as a special day and a select day for convening meetings, taking oaths etc. 

(3) Due to Mai's command in a dream, the first Sisters' Social was convened in Poona on 9-10-1932, Dusserah Day. So many other Sisters' Socials were held on Mai's command on Dussera days in Poona, Madras, Calicut. Trichur, Trivandrum and Ernakulam. Thus Dusserah day is very important as the day of victory for the outspread of universal Mai-ism. 

(4) After Dussehra day ranks 23rd December, the birthday of Maiji on full moon Poornima Day of Margashirsh, stated to be the best of all months according to the Bhagavad Gita. This is also the Dutta Jayanti day. It may easily be seen that this day almost immediately precedes Christmas which falls on 25th December, which also should naturally be a celebration day. In a word, if possible, all three days viz. 23rd, 24th and 25th of December, should be observed as special days. 

(5) The next most important day is Gudi Padva or the first day of Chaitra Navaratri, the day on which Mother's Lodge was founded for the outspread of Universal Mai-ism. (27-3-1933). It then had the denomination of 'Mother's Lodge' which gave inspiration to the opening of several Mai Mandals (equivalent Gujarati denomination) in Gujarat, principally through the devotional exertions of Keshavlal Pandya in Nadiad (Gujarat) and Mai Kalapi in Rajkot (Saurashtra) who have been working for Mai devotion outspread, as incharge of a temple in each place, constructed through their collections. There are in all more than one hundred and thirty Mai Mandals and some of them are also in Africa, Mombassa etc. Please read pages 60 to 66 of "Mai-ism" regarding the details of the first devotee, Keshavlal's initiation in Poona and the widest sublimation of the Hindu Mataji conception to the Universal Mai conception in Gujarat and Saurashtra. 

All these Mai Mandals principally started and practically supervised and guided by devotee Keshavlal of Nadiad, are from the practical viewpoint and test, religious, devotional centers of Hindu Mai-istic nature, and represent the variety of the combination of the  

universal conception of Mai with all the rest of the devotional old mentality of the Hindu Mataji's devotion, with notions, beliefs, traditions and customs etc. of the ancestral type, principally including the notions of possession, quickest pleasingness or wrathfulness etc., with which every Hindu is quite familiar. In fact any impartial spectator of the working there will not be far from right if he concludes that except the change in the name of "Mataji" to "Mai'', and a theoretical acceptance of the truth viz. that Mai is the Mother not only of Hindus, but of the whole world, there is very little of modern rational outlook or actual sublimation of the traditional mentality to attain the higher plane as desired, required and preached under strictly clear, purest Mai-ism or say as visualized and understood by educated and religious persons of an entirely clean slate nature. 

All the same, most doubtlessly, they are pieces and parcels of Mai-ism, as Mai-ism has a welcoming heart for Hindu Mai-ists as well. A subtle distinction however, is pointed out here, viz. that they represent the Hindu Mai-istic variety which Mai-ism fully welcomes and accepts. 

A change in the religious mentality is the hardest task to achieve and the necessary time for its achievement has to be most patiently reckoned in terms of a century and its quarters. The seed once sown in a suitable land never dies. Mai-ism feels fully confident, with a certainty that the routinistic no-change Mai-ists of the said Mai Mandals, after some more decades and years, with greater spiritual development and experience and after much higher considerations, contacts and concentrations, will not fall back into the old marshy mud pools, but will especially hasten to sublimate their narrowed down mentalities and run up to declare themselves as most homogeneous parts and parcels of the parent whole of the unadulterated Universal Maiism. Nothing can be clearer on this subtlest issue as the constant expression of Maiji viz. that Mal-ism is surely Hinduism in its absolute aspect but not Hinduism alone. 

After about a long period of say twenty-five years, the seeds of Mai-ism developed into much stronger roots with an unbelievable slow but steady invisible growth. The institutional conception of enlarged itself into the more disciplined advanced and staunchly devoted shape and organized form of Mai Adherents' Institute with the actual construction of Mai temples named 'Mai Viddyut' and 'Mai Kripa' at Trichur and Perintalmanna respectively, both in Kerala State. Mai-ism has Mai Adherents' Institutes in Trichur, Perintalmanna, Madras, Poona and Bombay. It is quite a happy memorable point of noting that Poona is the birthplace of Mai and Mai-ism and the first Sisters' Social. The province of Madras has its own unique reputation of staunch religiosity; and before it was subdivided with the creation of the states of Andhra and Kerala was the birth province of different Acharyas of scriptural profound learning. Bombay has been the central headquarters from where the founder transmits his spiritual messages for the propagation of Universal Mai-ism. The last but not the least is the last sweetest morsel of the mention of the Kerala State which is the real home of Mai's mother and child devotion. Kerala with its higher education and respected rights of the woman, wife and mother has been the natural home of Mai. 

To return to the principal commonplace ordinary, straight route issue, wherefrom this bifurcation took place, viz. the enumeration of the celebration days. For reasons explained, Gudi Padva day is a celebration day. This day as also Dusserah day are important Hindu days as well and principal days of Chaitra and Ashvin Navaratra, Navratri being the nine days' period for the propitiation of the Hindu Mother. The former Navaratra has just after its end, the most popularly religious Ram Navami Day and the latter is immediately followed by the victorious Dussehra day. 

For Mai-ists, any year, for the purposes of Mai-ism devotion and activity may be generally taken from one Dusserah day to another or for them that are staunchly attached to Mai and Mai-ji both from the date of 23rd of December of one year to that of the other i. e. practically from Christmas to Christmas. 

(6) As already referred to on Page 139 on "Falashruti" Friday, Saturday and Tuesday of every week and full moon days are important. 

(7) Birthdays of oneself, one's parents and especially of one's mother and before one's marriage, the birthdays of one's sisters and brothers; and after marriage, the marriage day and the birthdays of one's husband or wife and children. 

(8) From the viewpoint of spiritual success, the day of one's Diksha or also the day when there is spiritual illumination due to Guru Kripa or any wonderful experience, the day of the demise of one's parents, Guru, husband or wife are considered important. 

(9) Days of prayers and thanks-giving for welfare and success or desire to be achieved or already achieved. 

(10) Finally, most naturally enough, the days of illness and calamities, days of special grace for particular attainments, undertaken periods of Vrata or Anustan or Purashacharan i. e. vow devotional continuation period and determination to finish a certain number of mantras etc. 

(11) As desired or decided by any Mai-ist, any special day with suitable programme calculated to be most welcome to, and expected to be fully participated in by all neighboring and nearest Mai-ists may also be included in the list of celebration days. 

As said earlier, on all the celebration days one should remain religious, truly religious, and if one's vitality permits, observe fast, keep silence as long as possible, repeat Mai names and conduct especially in the night Mai worship. Particularly on the celebration days one must practice love, service, devotion and self-surrender. 

Most religious persons, saints and sages have always repeated the truth viz., that there are times when the very same meritorious actions bear maximum fruits. There must be a fixed time, day and period for everything holy to gain the maximum benefit of self-elevation, removal of calamity, poverty, misery, etc. There must be a fixed time for breaking the lethargic monotony, for refreshing and revitalizing energy. There must be a place for everything to maintain orderliness and a time for increasing discipline and personal merit. It may be casually observed that leaflets have been often printed regarding the instructions as to how to observe NAVARATRA. In Trichur, the spiritual strength consolidated during NAVARATRI fast periods has always brought victory to Mai convocations. 

The above stated celebration days should be observed on similar lines to the extent of one's practicability. 

MAI BLESS ALL 

Mai the Universal Mother Bless All. 

JAI MAI JAI MARKAND MAI 

Mai Niwas, Saraswati Road, Santa Cruz (West), Bombay 54.  27-07-1965 Mai Day Friday.                                                                                                                                                    

Mai Swarupa Mai Markand, Founder of Universal Mai-ism and 

President - Mai Adherents Institutes.

Extract from the book- The Clarion Call of Maiism

Author: Mai Swarup Mai Markand 

Mai Niwas, Saraswati Road End, Santa Cruz West Mumbai 400054 India.