Monday, September 7, 2015


278. He returned to Bombay [ Mumbai]  at Malad  with a rich experience as to what the world in its natural elements was.
The Founder would sit for nights , in the terrace of the place at Malad and would be gazing at the moon and praying Mother most cool mindedly  viewing the whole situation.One night he burst into such a loud laughter , that some of the family members came running up to the terrace to enquire why he was laughing. Founder said," This world, Mother has made funniest enough to nullify the highest serenity. I was temporarily unhappy because I have left the Mother's Lap and too much trusted in the world and expected its sympathetic  co-operation for my Mai work.I have seen now what the world is in its true colours. Still I know only a fringe . But now I laugh and laugh outright.People would talk about even  my dying but would not say  it out plainly. "  Whatever Mother might have done or might do for us , do not expect a single pie  from us , excuse us.". People was ready to call me mad and would wish me die , before they would even once think of parting with a single pie . Thanks to Mother they did not plainly say" You die before you think of a single pie from us ".

279. said he," Yes, Mother has promised me . my desire of constructing " Mai Niwas " shall not remain unfulfilled. I am given a tip. I will do nothing from now by way of troubling Mother for Mother's Grace  to remove miseries of persons  that approach me without their promise to do some thing for Mother in return, let that something  be what they themselves may decide  for the constriction of Mai Niwas or for mai work." But nothing free from now, except for the really poor . Mother has promised me  prompt happy results and success in response to my prayers  for the relief of people of individual cases,"
That night was a change for the Founder.In so many cases there is nothing like a gradual explainable change. The forest turns to be a palace just as in a drama. It is only a question of dropping one curtain  or another and pushing  one type of wings or another. He said that some saints had Tyagi Prarabdha ( of relinquishment ) and some had Bhogi one ( of enjoyment ). None was on a superior or inferior plane on  that ground.He further began to see that just as in the world itself success did not always  depend on worldly qualifications, so the religious world also a manifestation of Prarabdha. It is Mother who decides a programme for each aspirant or saint. It is only world delusion to believe that the saint with the richest paraphernalia is superior on religious plane , to one living only by himself. All are different varieties each one to do assign work, to be really judged on one's own merit.
The fact that he did not get money pouring from the public, which made him to be despondent about Mother's Grace eon him, was now taken by him to mean absolutely no disqualification , in the eyes of either the truely religious people , or the highly spiritual souls.His mind and eyes entirely changed. He got over the despondency. He began to say himself, a devotee or a saint can as well as and as efficiently serve Mother, and Her world without any means men and money, as one fully equipped therewith.
In the matter of charities also , he had a vivid picture of its inmost substance , in so many cases.Charity, the underlying motive whereof wold really deserve the creditable reverential feeling of a charity, was extremely rare.

Most of the charities were out of fear of God or superstition or because of a desire of name and fame or for white-washing some black spot or out of helplessness because one can not afford to displease some one.Many charities were for catching an opportunity to widen business influence or getting into contact with higher society or for inviting the personal attention of some devotees favorably placed in status or position. Some few were with the object of removing a fatigue of an over-worked constantly curbed monotonous life of routine -relishlessness. Some were for removing  the heavy unbearable burden conscience-sting on account of some serious sins commited.
In a word, all worldly selfish , to-others-not-known motives and purposes , sought to be severed under the hypo-critic denomination of a " charity "
This may surely be called a cynical view but it is a practical and realistic one.Mother thought that picture was necessary to cheer the Founder up, when he was finally drooping with the common folk-notion, viz., that he had absolutely no Grace of Mother  , and that if were there , the Grace would have made people to pour in their charities.

280. Founder says,"If you wish to ameliorate yourself in the spiritual line , you can not ignore the smallest details  of the body, mind and heart , both of yourself and the world or the individuals you are with. It is only by setting every element of those of your aright , that the spirituality can be best developed. The paradoxical position arises because some outer casings are best protections externally , but the worst obstructions to the inner improvement.
" The world has to be studied and even most diplomatically tackled, if success is desired especially in dealings with the world.The only main difference between the successful worldly man and the spiritual man dealing  with world is that whereas the worldly man with the ful knowledge of all things tries to better his worldly prospects , the spiritual aspirant utilises the very same knowledge towards his spiritual achievement or world's spiritual welfare . Quite an unfortunate , pitiable, apathetic , and uncongenial position for religious working  and workers has risen  since our contact  with the West especially after the First War of 1914 , as Spirituality by itself has ceased to be absolutely any qualification for the modern world.

281.The Founder is of opinion that to spread one's own religion , say Hinduism, it is best that you should study other religions as well. You must know not only your own strength but also the strength of your combatant. To appreciate Righteousness, Wickedness has to be known studied and experienced. You can not appreciate the sweetness of righteousness and devotional living unless you have atleast once dipped yourself in the saltishness and bitterness of the world , although you might not have succumbed to its tremendous degenerating influence.

282. Both these views of the Founder, viz., that a Religious preacher should know the strength of the combatant and that he should have obtained knowledge of wickedness  , look strange at first sight, as we find so many saints  who have neither studied the various philosophies and had never been under the smallest shadow of wickedness . This point requires to be cleared and demands subtle understanding.In the first place , when any saint is described as illiterate or uneducated, that is in a particular sense only. That means two things. One, that he did not go through the regular schooling course prevalent in the particular Age . Second,, that these saints knew absolutely very little about all two-penny-worth matters , except what had the distant-most relevancy to their own legitimate relevant aim, object and work. The founder comes to this inference because he knows what an illiterate booby he himself is , in all other subjects except his own.For years together , he did not know what "L.B.W." in cricket meant although best players were his college friends. Even upto the time of writing this the Founder  has no knowledge of the elementary rules of cricket , tennis or bridge. Once the Founder was honoured  in a club by being invited to be a partner in their bridge play.  He was so much pressed that he had to say it out, he did not know even the A.B.C. of the game. Some mildly smiled , some laughed loudly. one of them a distinguished high officer saved his delicate humiliation by saying," He is not bridge-player but a bridge-builder  for all of us to go to our God."
Even when someone comes to him for cure , he loses his patience  when the doctors opinions, results of various examinations  and the science of the contacted diseases etc. are detail-fully described  ( for his own knowledge about these things is practically big zero. He does not know even the names of most common diseases ). He would say," Tell me in one word, what you want. The more you talk about these things , the more inefficient and useless , my prayer to Mother., you are making. Do you want the cure of the disease or the enrichment of my poor knowledge  of the particular disease  and the medical science teaching by you ? " Even though the Founder would try today to conceal his ignorance , any man who talks with him on nay subject other than religion, would find him great cipher about the most ordinary things  which even a boy of sixteen  would know , say, names of different cloths varieties , pieces of things etc. The founder reads only religious cuttings , if any from papers , if some-one invites his attention.The Founder is inclined to think , when highly supreme religious souls are being talked as illiterate  or without education, it is in this sense. People have no idea that in their brains there is no vacancy for passing things of trivial and temporary value. They are extremely guardful that their limited brain is not made a dustbin for any dirt that the passing wind may throw in. Without a bit of exaggeration, they resent being leg-pulled to be taken down to the lower plane. They prefer being evaded and shoved in a corner as good for nothing, regarding the various subjects  which only go to give  brilliancy of expertness in worldly matters , during conversation  and daily mundane routine.
People know only the outer life and the external facts of this life , the present life only , of saints , and therefor so many are in delusion, as if mechanical course of devotion or a parrot like study of  the scriptures and Divine knowledge, without any experience of the world , is quite sufficient to reach their stage. The stage in all actuality is not reached  without having to pass through innumerable experiences of righteousness and wickedness, vice and virtue, etc. and without the attainment of  pretty fair perfection in all practicality of the said requirements.
The fact is however this : If you believe in past lives, he has acquired those acquisitions  through experiences in past lives. If you do not, he is actually born with certain perfections , or say, supremely high faculties. Either way, the thing which people think as absent being invisible is invisibly there . The only thing is , people are entirely unaware about it due to people's blunder of judging them as progressing in people's own ways , or people's ignorance about certain inborn supreme faculties, which an average man does not progress.
The subtle fact is they are much above the plane , of theoretically learning a certain truth, doubting it, experimenting about it, forming high conclusions about it, again testing it and trying the truthfulness of the truth, getting a conviction etc. They are much beyond the stage of experimenting  with eternal truths  and above the temptations of  dabbling with those truths  and ignoring them. They have the Divine Law and the eternal truths. They have accepted them once fro all.  They have a conviction about them   and all the subsidiary things  disappearing , so to say, those truths begin to live through them.  Their life and every detail of their living  is guided with that wisdom of those truths. So to say, every action of theirs  originates from the conviction of those eternal truths. There is no question of  any weighing or of fumbling or faltering , hesitating or struggling. No falsehood means no falsehood.No harm to other means no harm. No counting of another's wealth means no counting. No evil eye on another woman means no evil eye, and so on, in any circumstances, under any pressure, in front of any temptation. "No" means "No" and "Yes" means "Yes".That way all the eternal truths stand a mastered and obedient to the Master's Will.
To give  a strange simile, whereas an average man's life is a shop-keeping, a saint's life is that of a tree. In any shop the things are  what have been brought in and are not what have not brought or thrown out. Here there is the change-fullness.In the case of saint's life , everything takes place with every surety of a certain act being of a certain nature  and leading to a certain result - just as on hearing a mango tree  or a plantain tree has fructified , the conviction is there about the fruit being nothing else but a mango or plantain. Here, there is the changelessness. Changelessness is the reality. Changefulness is unraelty.
He speaks what he thinks and he acts what he thinks and speaks. That is true test of a saintly life. In one word, His life is the natural outspreading  and foliage of certain eternal truths. All those preliminary processes seen in the case of ordinary man are absent; because, there is no noisy hubbub, no process of churning , no setting forth pros and cons, no parading of arguments, illustrations, previous instances , or long series of narration  of past experiences, etc.
People think, saint have no idea about worldliness and worldly experience. they art partly right , but the fact is they live very little on the worldly-consciousness-plane, and not that they are ignorant in toto, about worldly ways. Many persons remain in this delusion  although they have a deep reverence for their divinity and faith in their saintliness. In a word, so many people mistake their strong repugnance to worldliness and coming down to the lower plane of worldliness, for their ignorance in the ways of the world and worldliness. The germ of delusiveness has been basically in-grafted in the very seed root and clay of the worldliness itself Man can't see his own face.He can see outward things but not inward.The whole world will be painted with the colour of what he himself is and on the top of that , without the knowing of it. The fundamental flaw is there itself, in the seed , root and the clay, and not after a subsequent later growth and a temporary one.The play of " Maya " is there itself in the very making of man.Everyone interprets everything that one comes in contact with , in one's own personal way. And that creates mountains, gulfs and oceans of misunderstanding, ignorance an darkness between man and man.

    In one word, they don't thinkthey don't weighThey act most automaticallySuch actions proceed from them as are in full rhyming with the eternal truthswithout the process of thinking and decidingAbiding by eternal truths has been their very natureThey can't do otherwise. They can't violate these truths, even if they wished. That would be most unnatural for them. They have reduced all their wisdom and experience to certain, as it were, thumb-rules of living, and their life is automatically governed and guided by those thumb-rules, without absolutely any preliminaries visible to them that are delusively judging them from a distance and measuring them with their own yard. They have unlearnt all that they were once the masters of. The spiritual as also the worldly wisdom is there, though quite invisible to an ordinary man. People don't know about it, because saints never talk about details and do not care to make any knownness about them. Those alone who are nearest and have an eye to understand them can see those richest store-houses of their Divine as well as worldly wisdom. The outlooks and aims and objects of the saints and worldly people being different and even contradictory, unless one looks with the eye and mentality of the other, there arise so many chance of misunderstandings.

    To give a crude simile, saints are like persons who had once hundreds of difficulties failures experiments and labours and in the end had the final success of churning out the nectar, but who, after the attainment, had swept out everything about the working, so as to leave no clue and no trace whatsoever for outsiders to have any idea about the churning-work having been undertaken there and the nectar having been already obtained. They are with their nectar-dishes and ambrosial balms in their possession and at their disposal, but kept completely concealed from the public view or from being known to anyone else except their comrades of the same status or their true disciples. Such saints haveso to sayevolved all their wisdom into their instinctive or super-conscious faculties. In the matter of the different ways of solving the problems of life that go to explain the riddles of God, Soul, Universe, Divine Laws, Eternal Truths, etc., there too, the knowledge is there in quite an abstract and subtle form and in the shape of involved knowledge. They may not be able to quote or set up a proposition in a certain graspable form in the prevalent mode an method of a certain age or of a certain type of education, but in all its minuteness, every variety of the Divine knowledge is there.

    That is so because he has obtained That Finalmost Divine knowledgehaving known whichnothing remains unknown. 

283. The above mentioned small-most trivial worldly details that the Founder has in his mind are nothing to the man of the world just as an untruthful or dishonest act is nothing to the people of a particular brand; but he has narrated them to show how the Founder's mind began being illuminated regarding the world. Experience is the best school-master, although the fees are extremely heavy, mostly in the shape of sufferings and sorrows. Whatever is stated written or advised, as the essence of experience for the benefit of the followers, looks like Greek and Latin to the in-experienced men. But if the latter have wisdom, they should treasure up things that they find value-less but which higher souls call invaluable, for their future guidance in due course when any trying circumstances or occasion of an undreamt nature arise.

    It was an overhauling transformation. When each one of any two persons is a Tartar and a match for another, their dealings go on very smoothly and happily. It is only when land-animals and water-animals come in closest contact and have to live in foreign atmospheres and circumstances, that the highest troubles arise, the widest opening and illumination of the eyes is attained, the troubled or distressed side gets wonderstruck, and takes surprisefully viewing and narrating the never-imagined new experiences.

284. One night he was in communion with Mother, when Mother cooled him down, " Is it not what every religious man has stated that the world is full of wickedness? Hast thou thyself not written the same thing in the books? Where is then the wonder and the cause for shockingness and droopingness?? One highly educated man in Ahmedabad told the Founder in a most soothing manner, " Did you know it for the first time today? that the world is wicked selfish and ungrateful?" Said the Founder " No, but experience and realisation is quite a different indescribable, invaluable thing. The extent had remained unknown. And that, I have realised only now at the fag-end of my life."

To be continued in the next post 



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

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

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




No comments:

Post a Comment