180. These two experiences kindled a desire in the Founder's heart to arrange for a personal contact with Mother in the fullest solitude. He wanted a place where none, not even a sparrow, would be between him and Mother when he was in communion with Mother. Servant or none should be able to see or know what he is doing, whether he is beating his forehead or slapping himself or weeping or rolling on the ground or singing or dancing or playing or eating or sitting or most endearingly talking before and with Mother. He longed to have the fullest solitude as of a silent desolate forest by night- during daytime, mostly dealing with people, during night time mostly with Mother. When the Founder came to this decision and determination on this point, he wept, he joyed, he danced, he sang.
" Tumara Hamara Zagada Kaisa bhi Hone Do, Bichmen Na Alam Ho."
(Yours and mine, deadliest quarrelsome fight, however terrible, let be. But between us, let not anything and none, even the smallest element of the whole world or Universe, intervene or be).
181. The ideal determination began to gain strength. In a way, there was a gradual development of the Mother-Movement as a whole. The ideal of the outer form of the Founder's activities had arisen from that of a society of the Mother's Lodge like a Theosophical Lodge at Poona. From a lecturing hall for the public with a private personal worship (though attended very largely) in his own home in Poona, arose the public worship on large scales at Ahmedabad. The latter was accompanied with guidance at home, say in a silent saint's retreat and the personal worship had been now reduced to himself alone in his home. From public worship arose, so to say, the temple of general prayers for distress, with worships. From the prayer-house of some few individuals came forth a Religious-Relief-Home, with worship, mantra repetitions, etc. That Sakama practical devotion, in its turn, led to a practising school of continued Nishkama Mai Sadhana. Finally came the ideal of a personal monotonous meditation in Mai Niwas mansion where Mai Markand and Mother would live as two in one, all alone. It meant, practically a retirement from the routine devotional world.
182. Except the protection against brutal forces and the procuring of the necessary means to pull on the body and the usual mundane life with, what more and absolutely substantial and sublime things the world has ever given to its best men?? They have to pull on and they do pull on as smoothly amicably and humbly as possible, but without leaving their permanent anchors. The highest thing that the world can give, viz., name and fame is worth, nothing and nothing more than a known mirage, to them. The higher-type child-self develops itself, gains experience, and serves the world, and finally seeks rest and retirement as the Retired Self.
Mai-ism says "No man that is born is perfect as God; but that does not mean you should lose your reason in the matter of deifying and worshipping and serving the greatest Godlike men, with the usual arguments " he too is imperfect, just as we are imperfect," "he is like any one of us" "he is a bit less, we are a bit more, imperfect, that is all." That type of mentality precludes all your further progress and in practical actualities of life, such a rotten decision does not succeed or stand for two minutes. Simply because there is a Supreme King over your own king in a State, you never lose your balance in the matter of your respects and duties to your king. A millionaire may be nothing before a multi-millionaire, but for a pauper requiring a bit of bread, he is, and must be, in his eyes as good as a multi-millionaire. That is the right practical sense and constructive understanding. For your own thirst of a cupful water, your water jug is as good as the sweet large lake, miles away. In a way, for practical purpose, your room-jug is superior to the lake. You allay your thirst much more quickly. It is handy and ever obligingly merciful to you without much labour sacrifice or worry, time and work. This wrong and rotten mentality of sitting of pigmies for judgment on deities and Rishis and Law-givers is a great handicap to spiritual progress. It only shows the perversion or the rebelliousness within, and senselessness without.
183. Idealism and Ideal living is no doubt the purest and sublime-most condition, but there is the other opposite force of practicality, which is ever co-existent and remains unalienated. I refer to the constant struggle between matter and spirit. Matter so often weakens and subjugates the spirit. What is required to be done is therefore the gradually acquired proofness that is attainable only by being alternately within and without the mud mire of worldliness, for times without number.
For a religious spiritual aspirant, that has fixed up his finally determined goal and has surrenderingly united himself with Mother's Mercy and Guru's Grace, he has to pass through innumerable rounds and series of experiences. he has temptations, entanglements, failures, experiments and experiences, for giving him greater and greater wisdom and strength. He has to go through numberless revolutions, apparently of the same nature, of the same circles, as if he had made no progress and his former experience and exertion had been wasted. That is however like the rising spiral around the different facets of a pyramid. If a pyramid has six facets, say, A. B. C. D. E. F, if B is the further stage above A and so on, and if the first and second round in the same facet A is A1 and A2, although F is much higher than A, A2 will be higher than A1. The man often comes to apparently the same plane and condition as before (to A again after F), but he is a much higher man as he passes upwards, till he reaches the apex of the pyramid. As he goes up, the differences between the facets become smaller and smaller, till all the facets meet at the highest point of the apex. It would often be that the worst so-called cruelty or crookedness of the higher man would be on a much higher plane than the so-called best kindness and straightforwardness of the lower plane, in absolute weighings. This is just like a sorrowfully observed fasting day in a royal palace, when in reality there are more dishes of fast-permissible-dainties than the grand dinner feasting day of the poor. The beginning aspirants would do well to keep up the belief of one great truth, so much belittled with the democratic new tendency. Great are great and small are small, even though great do small things and small do great things. To cast out that democratic ghost which has topsy-turvyed everything, and to drive out that senselessness arising out of an entire misconception about "All men are equal", is a great work by itself.
Pandit Jagannath, the author of Ganga-Lahari, was said to have had a questionable connection with the Mohammedan princess of the day. The brahmins threatened him with out-casting. He proved his purity by making the Ganga waters to rise and flow over him with her, sitting on the high bank more than fifty-two steps above the river. We can imitate him in the former morality-violation act, but it would be impossible for us to show the latter worth and proof of purity. Although this may be a tradition, that illustrates the most important truth. Great men are to be followed in their great and meritorious acts, and not to be judged by their particular imperfections, weaknesses and blunders. You impudently ask "why"? Alright, remain where you are or go down. You submissively sat "yes," bigger people will themselves pull you up. Choose what you like.
184. The striving-aspirant may succeed, fail, rise or fall, may be getting more virtuous or more vicious, so many changes may take place in their destined and pre-arranged moments, but the truth behind all the happening changes is that, he is going higher and higher who holds up his strongest ropes of the strongest protective powers, viz., those of Mother's Mercy and Guru's Grace.
185. To give an easy simple illustration, we have a village story:
Two farmer's sons went to a river, each one with his two bullocks, to give them a bath. Unfortunately both were caught, each one by an alligator. Both had the wisdom of strongly catching the tails of their bullocks, one tail in each hand. Both were pulled out by the strong bullocks along with even the alligator. Both were carried and dragged away by the strong bullocks to be in the midst of thickest crowds of villagers that ran out for saving the boys. The boys were more than hurt, being dragged along the ground with their one foot in the mouth of the alligator and were further continued being kicked at intervals by the bullocks. The crowds were ready to kill the alligators with their weapons. Each boy was asked to leave off the tails. "We are killing the alligator, you leave the bullock's tails." They won't. One boy, in the end, left the tails and the alligator so very swiftly found its way through the crowds and dragged the boy away so very speedily into the waters. The crowd ran after the boy but the alligator was too strong for their speed and weapons. The boy was drowned. The other boy who was resolute and said "Do whatever you like. I am not going to leave the tails till the alligator is actually killed. My leaving the tails is impossible". He was saved on the alligator being killed, although he suffered a bit more misery."
186. The wise man who binds himself with ropes of devotion and self-surrender, and prays to God and Guru to pull him upwards is never lost and sure to rise to the highest point in course of time, and as speedily as it can be, so long as he does not with his own hands sever himself from the protective and pulling powerful ropes. "Catch God and Guru, never to leave, come what may", that is the highest secret of success Mai-ism gives. Set no big value as to how you fare. The opposite pairs of pleasure and pain, success and failure, rise and fall, etc., are sure to play their parts. Fix up your eye ever constant on your relationship with God and Guru and the rest will automatically follow.
187. The higher you are pulled up to go or go yourself, most automatically your miseries all-told, (not as the world calls them, but as you feel them and are influenced adversely), get more and more reduced and your higher joys become intenser and intenser, and your proofness to temptations and patience and perseverance grows stronger and stronger, till you reach a point, a point of proofness, possibly nearest to that of the possible perfection.
188. To an exiled prince, called back by the king's grace, thousands of miles away from his capital, and making his way back to his home, the treatment that he meets on the way, the conveyances he has to utilise, are matters of smallest significance. What he is counting is, how many miles he has cut off and how much remains to be cut off, as between him and his sweet home. That should be the aspirant's intense and ardourful understanding and the strength and concentratedness and single mindedness of determined action.
The most appreciated representation of Mai-ism was at the Universal Religious Alliance World Congress held at Havana in Cuba from 23 October 1959 to 22 January 1960. Mai-ism was explained, discussed and commented upon in the World Congress by Revered Sister Duchesse Blanche Ledran, The Grand Chancellor of the Universal Religious Alliance. Mai-ism received the greatest approbation in this World Congress of the Universal Religious Alliance , which has a standing of over five decades. In fact it is one of the first most important universal religious institutes.