Sunday, November 1, 2015


584. Summarising the whole religious situation, this book has been written with a view  to give all important information about what Mai-movement is. What are the tenets of Mai-ism, what beliefs the Founder had been holding, what he has to suggest, how far his experiences have approached and mastered the absolute truth, how has he worked and tried to increase the religiosity of the world, etc.

In the first place the Founder is strongly of opinion that the world , any nation, community, family or an individual can not be happy without religion. Of course the word "religion" has to be very widely interpreted in much a wider sense than what we have till now. It should not mean any individual religion , nor should even the belief in a God be an indispensable qualification for a religious man.It should be enough if he loves and serves  mankind with a universal mind. The belief of God's existence may dawn later. A belief by itself is nothing unless it prompts and controls you to be acting acting best with your brothers and sisters or rather Mother's children.

Exemption from the belief of the existence is only  a compromise and a concession.That there is an Invisible world , a life after death, a providential arrangement of Invisible helpers  and help etc., that there is the finalmost  Beneficent Divine Mother who helps guides and saves Her devotees - is the personal experience of the Founder  which he has narrated.It is an experience which has come down to us since the world began, actually to so many blessed fews , who have tried with that conviction to set the world straight. They have well nigh succeeded.The process of regeneration and degeneration of the world is constantly at work , just as any house  since the time it is constructed gets dirty from time to time and has to be cleared by efficient well wishing philanthropic able workers.

585. The Founder wants to make the first exterior form of  a religion, to be as simple as can be acceptable by any beginner , so that, to start with, everyone has an admission at some one stage or another , and is not left to be groping in the dark. Subtleties may follow , as the aspirant shows his worth and solid progress. Like the primary education, whether you have an aptitude for study or not  , whether you are dull or bright , whether you love mechanical, artistic, or scientific training , you must have been admitted into some school.It does not matter , if the work in the primary class is simply eating sugar pills and gradually learning the counting of their number.Lower the depth from which you begin cement filling, surer is your foundation and safer is your whole costliest construction thereon.

The highest emphasis that the Founder has to lay upon is " Nothing can be achieved or attained , unless you die for it." None can eat for you  to satisfy your hunger. There he is a bit different from the usual routine mentality of hand-folded seating.He says,  prefer being worn out , to being rusted. Even a failure or a deafest is more glorious than the luke-warm deadness and inactivity , expecting others to do what you yourself can do. The Founder is not pessimist or fatalist.  He is extremely optimistic  and believer of Mother's Grace which can overturn the whole working of the world , if She desires. But here too, there is the difference of belief  and a reminding is necessary.God and Guru will help you.Without their Grace , you can not move an inch, but it is you who have to lay brick over brick to construct your own sheltering place.

The Founder is extremely hard on this point. Granting that it is God who does everything , and you too believe like that, even then , you are not to sit hand-folded.

Even if you are worthless head clerk and your boss works your things he expects you to be busy at least making an appearance that you are helping him to work and remain in his presence.

While God is doing something for you , you must be in his waiting , and gratefully , and with a true humility which shows you are sorry at heart that you are putting Mother trouble, because of your incapacity. "Work id worship",the Founder says," You have to be active willing hands and feet and head and heart of God. "  
Founder begs to differ from the general Hindu religious mentality here.

586. Further, the Founder is for slow and study progress in quite a rationalistic way, just a s you master any art and any science. He hates mischiefs in the name of mysticism. He asks : What sort of people  and of what stuff  are we ? If in order to be appreciating high soul, who has mastered his mind and has attended control over his Indriyas , etc, we need a fool's impossible or impracticable stories. Even if there be any truth in way of these accounts  , do not set a high value to these cock and bull stories.It merely shows the absence of faculty of discrimination and appreciation, as to what bests in a man or what in a man should be considered as best. Mai-ism he says, is rationalism of religion and religioniastion of rationalism.

587.All humbugs in the name of " Choo mantar" should go. There is no higher super natural power than one that can be attend  by repetition of pure and simple  name  of " JAYA MAI " day and night, while living the life of love, service. devotion and unconditional cheerful self-surrender.

588. He is for doing even  a little, rather than doing nothing on one hand ; and just reversely, for doing nothing, rather than doing insincerely and hypocritically without the heart , desire and faith. He prefers a little religion , to " no religion " on the ground that religion can not be fulfilled in prescribed satisfactory manner; and irreligion , to a "sham religion". says he," Refuse to leave on rotten crumbs and Mother will surely supply you the most dainty wholesome dish."

589. He gives greater importance to the inter dealing between man and man , than man to God. " Be first a man, then a brother, and there after alone  , a religious man." He gives much greater importance to the formation of character than the versatility in sacred lores and Divine Knowledge .His constant cry is that our preliminary grounding is extremely poor. He takes your practical life and living to be the deciding factor , as to the rung of the spiritual ladder on which you stand.

590. He recommends practice and practice of the smallest things under the guidance of Grace of Guru and Mother's mercy. He quotes so many practical instances of himself, wherein he has been a failure to do a certain most mechanical thing for which he has no practice.

591. When motor buses were first introduced in a big city ; it took more than three years to arrive at a stage of no stopping half way , inconveniencing  all passengers just for a want of  a carefulness in seeing that there was enough water and petrol while starting. If such simplest and mechanical things require a long practise of years , what about the higher practices of self-control etc. In a word, spiritual progress is impossible for them who are mere talkers and boasters, who over value their capacities ten times , who are tired of repetition  and who impatiently expect fruits in hand before they have finished the utterance of the last syllable of their desire.Practice with patience and perseverance alone can make you perfect. No choo-mantar can help you there.

599. Further, again there is somehow a human tendency which values anything with reference to its cost price. If the cost price is nothing in people's eye, because people have no standard of weighing prices which are not in terms of rupees, "what does the benefactor loose? Nothing" - is the people's logic. People get gradually so low in their mentality that not only do they expect things to take place at the snip of fingers, (first thing), not only do they feel nothing like gratefulness, (second thing), but they get habituated to think most mechanically, that things must take place on doing certain things. They dispense with Mother's Mercy; and gratefulness to Guru also becomes only a matter of courtesy and a lip-service. When there is failure in the fulfilment of a desire, there is a strong reaction. Motives are then attributed, and the Guru immediately falls low, much lower than even ordinary persons in the eyes of people, (third thing). The final result is the man simply commercialises religion, uses religion and devotion simply for his material benefits. He does not rise higher than a desire to have maximum worldly and material happiness and minimum misery. He gets stuck up there. 

600. Founder says, religious path is only an one foot wide by-path between a valley on one side, and a steep hillock on the other with huge stones gone loose, and with no knowing when they fall on the head of passers-by. You slip one step one side, you may go into the valley-bottom. You go one step another side, a hanging loose stone may crush you. 

    Founder says, I have seen this. Let wise people with much higher man, studies, sacred lores, find out their own way. My way is to ask Mother, to take me catching my hand and carrying me, step by step, slowly and steadily to the destination, without being crushed under the stone or falling into pieces into valley.           



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

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

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



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