Sunday, November 8, 2015


667. Let us then have some hazy idea, as to how a religious and an irreligious man live, or are seen to live, and how are the temperaments of both formed.  As a matter of fact, this should be the first natural question of any spiritual aspirant, who wants to make a practical progress.  Mai-ism definitely emphasises:  Let that devilish Atma-Paramatma debate disappearFirst learn how to wash your hands head and heart.   Dwaitism or Adwaitism must come after your own Anantism (infinity of impuritiesdisappears.

    In the very first beginnings, in 54th Shloka of second Discourse of Geeta alone, Arjun asks Bhagwan,  " How do Sthita-Prajna High souls of established and settled wisdom, talk,  sit and walk?? How are they in their dealings with reference to others, how do they act in their life, and how do they think in-wardly, while sitting? We are for higher peopleteachers and the taught.  Just ordinary things of life.  How few of us have any fitness to have Himalayan ways of thinking and living, yoga practices, meditations, etc.?? We are simply having children's talk.  We are simply talking about the infant-class.  No  " Meditation Mastery in three days."

668. The world is so much full of contradictions and hypocrisies, that it is hard to distinguish one type from another, unless you have been gifted by God and Guru with a spiritual eye of illumination.  Somehowit is a wonderwhile atheism is tom-tommedthat all people desire to be called good and pretend to be good. That itself is a problem in itself, which leads you to the idea of the Divinity of mankind, after all elimination, and about each soul being only a spark of Most Beneficent Finalmost Element. It is the appearance of goodness that makes cheating so very easy.  Who is then the winner? The goodness itself, though artificial and pretended, or the badness??

669. The man, by nature, with no spiritual culture, is crafty, busy with laying snares for others, deceiving them and having his self and self-serving, as the be-all and end-all.

    The religious man is simple-hearted.  He evades all approach to and by the evil, and in whatever he does, he first thinks whether his action will be pleasing or displeasing to God and his conscience.  In matter of worldly gains, he keeps his own Self always in the background.

    The man, by nature, never likes to be troubled or to be checkmated in his liberties to go his own way, he does not like to be defeated or subjected to any control or to be obediently serving any other being.  He does not like any restraint, bondage or handicap, and yet wants mastery over all others around him.

670. The religious man considers every trouble in the pursuance of his righteous course to be a definite gain which makes him more hardy.  He does not dislike to be under a restraint and feels pleasure in serving others and obeying the advice of his elders, Gurus, parents, etc.  He loves to be disciplined and humble.

    The ordinary man has his eye always on whatever benefits him the most ; whereas, the religious man has a consideration about the maximum benefit to many and to all. The common man runs after honour and fame, whereas the religious man attributes the glory of all his best actions to God, and does not crave for name and fame. The usual man is trying his best to cover his faults, and to look much higher than what he naturally is. The religious man feels no shame in being known as he is and feels, at times, relieved on making his confessions with compensations to the aggrieved. The usual man loves ease, comfort and pleasure and runs after curiosities and beautiful things, does not like rough and coarse things, and feels pride of wealth and his own costly living and dearness and non-availability about everything of his.  He wants worldly gains from day-to-day, wishes all his desires to be immediately fulfilled, and loses his balance as soon as everything contrary to his wishes takes place, or even when any remotest chance that is likely to disturb his pleasures, arises.

671. The religious man weighs all things in the scale pans of eternity and is, all the while, cool and quietbeing sure that he has been depositing his merits in a never-failing Bank.  The ordinary man is always for secrets, privacy, exclusiveness, and for getting.    The religious man keeps all his cards openfeels oneness with so amny and gets pleasure on giving and sharing his joys with others.

    The common man is, all the while, looking to his body and senses and their pleasures. He likes vanities and movements for pleasure and praise, here and there for getting different varieties, intensities and natures of pleasures from outside. The religious man has his main concern with soul and the improvement of his mind and character. He trains himself to be contended with his lot.  He does not look to othersor external sources for his peace and consolationand prefers to be in company and communion with his SelfGod or Guruin solitude or with similar-minded religious people in society.

672. The common man is seeking opportunities for gratification of his senses and desires. The religious man is afraid of objects of enjoyments as temptations, and believes them to be bringing him in pit-falls and future troubles. The worldly man wants to do nothing without a multiplied return. Even when he is, to all appearances, generous, he is counting and secretly enjoying some benefit of a nature, unknown to others. He is not for doing anything for anyone elsegratis by thought, word, or deed, without directly or indirectly serving himself.  He values his good things done at a much higher value, and values services by others rendered to him, as nothing. The religious man is just the reverse of this nature. He does not go under the obligation of others and considers services rendered to othersas his duty to his fellowmenor to the children of his Godor to the very same Soul of his other bodies.

673. The religious man has a greater sympathy towards virtue, Innocence and Godliness; the other man towards pleasure, intellect and power. The one loves justice and truth, the other man towards pleasure, intellect and power. The one love justice and truth, the other loves conquest and holding his own even in matters of injustice and his own stability. . The usual man is always complaining of his wants and dis-comforts and resents the slightest displacement in his settled happy state and is always dis-contentedThe religious man cheerfully and contentedly, with hopefulness in better days to come, and with renunciation to the Will of God , passes his life unagitatingly and smoothly.

674. The common man needs news and thrills day-to-day, gets soon fatigued with monotony.. The religious man loves constancy and cahngelessness and has mastered the art of appreciating diversity in his unchanging unity. The usual man turns everything that he can lay his hands upon to his own advantage, disputes and quarrels. The other man tries to bring about reconciliation, accepts defeat or retires or resigns. The worldly man sets a high or low value to what good or bad things the society and others of the world say about him. The other man all the while watchful enough to see that there is no meaning in the praise or censure of the world. The world can speak one thing today and another tomorrow. He therefore keeps himself true to himself and to God without any regard to what the world says. The common man revolts against Divine Will and Wisdom. The other man obeys and submits thereto.
675. The above is rambling description, as if one were talking about the tendencies about playing youngsters of perfect  street, to give a stranger an idea about the street residing community, as of literates or illiterates, high class or low class people, etc. This is however Founder’s common fad to repeat so often to others in his loose talk to others about how religious and religious people would be living their lives. “Still again I am admitting the blunder of cart before the horse. I describe here how a religious man lives his life. What I wish readers to realize here is the inversion.”  They alone are truly religious under Mai-ism who do or do not live as both ways narrated. Mai-ism says:  Just find out your place, in view of each and every line written here.
The subtle most point is here. Suppose I ask someone “A man acts in a certain manner. Is he religious or irreligious? No fool will commit a mistake: but he himself doing the same thing, will not for years get an idea that he is irreligious.  That is the insurmountable Maya and indefinite, all chaotic presentation of true religion.  And hence such descriptions are useful for introspection, if at all man has God’s Grace, and if he turns his eyes and mind in that inward direction. We need generalization, and particularization, synthesis and analysis, abridgment and amplification .Once the man accepts the definition and has full picture before him , he finds a new world.  He sees so many whom he thought religious to be irreligious and so many irreligious to be religious. A transformation in his outlook and values of different me, would be the surpriseful result.        
676. As we go on advancing, we have to come to certain thumb-rules and formulae. It is not possible for a man to be every time fundamentally thinking every case that offers itself for forming a decision. In so many cases he has no time to think. At the same time man can't go on experimenting all his life and inviting failures with deplorable waste of time, energy and mind-tranquility. He therefore, once for all, decides that in such and such case, he would immediately act in a particular manner. It is in this that makes a man to have certain beliefs and principles based on his own experience and study of things around him, to save his time, mental labor and trouble. Let a particular situation arise, he acts in a particular manner automatically, without weighing all pros and cons. There arise a need for ready-made prescriptions and ready made mixtures , when the demand for decisions and actions becomes pressing and confusing.



[ 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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