740. In the normal course, without a special effort and practice recommended before, one can come up to a high level of character, good habits and goodness and greatness in general ; but at a higher stage, he requires God, Guru, Divine knowledge, devotion, religion, religious wisdom, religious companion, etc., for these reasons. Very ordinarily, a good man is himself a source of happiness and therefore he receives happiness in return. But so often, the turn of circumstances shows, as if the world were seeking out good and virtuous men, to be the easiest victims for their exploitation. There are so many miseries for which a good or virtuous man is not responsible by way of any lacking of his goodness or virtue. After several sad experiences, he concludes, there is something higher than mere acquisition of virtues, high and strong character, and goodness in general. He then requires the consolation of Religion, as for instance, when one's mind is shattered due to the death of one's only son or most beloved wife. He then begins to think, it is mind that makes heaven or hell, and mind requires to be trained in some higher subjects than those of ordinary worldly goodness and efficiency. He has then so many questions of deep inquisitiveness. Why should he be miserable in spite of all goodness and virtue ? How is this Universe governed and managed ? Is there any life after death ? Wherefrom we come and where do we go ? Is there any outside invisible help responding to our invocation ?, etc. And there, he needs God, Guru, Religion, Gyana, Devotion, etc.
He now rises above his worldliness and above his living confined in the relationship of man-to-man. He begins to think about Man's position in the Universe, about evolution, means of evolution, etc. He begins to study his life from a different angle of vision ; religious and philosophical outlook is dawning on him. He studies all men around him, he studies human nature and gets interested in the past, present and future of this whole Universe itself. He sees vast differences between man and man. In a word, he has raised himself from the world of man-to-man, and has become an inmate interested with Universe and the whole Humanity. He studies different stages of evolution of men.
741. The first-stage man (elementary) is happy, if he gets bodily happiness and attaches highest value thereto. Practically, that is the only avenue of happiness to him.
He wants food, dainties, wants rest and sleep, no work, no responsibility, nothing to disturb him, sexual pleasure, safety and guarantee, protection in the matter of his continuing in that state for ever. Plenty to eat, plenty to enjoy and no fear. Ahar, Nidra, Abhaya and Maithun (food, sleep, safety and cohabitation ).
The second-stage man wants the pleasure of his organs of action and sense (Indriyas), in addition to what the first-stage man wants.
The third-stage man wants intellectual pleasures, as well.
The fourth-stage man wants the pleasure of heart and sublime emotions, as well.
The fifth-stage man wants the pleasure of the highest type of philosophy, spirituality and religiosity, in which God, Guru, Self, Religion, Universe etc., the major-most elements, have their highest part and play.
742. The advanced man realises the importance of the training of his mind. He takes it up ; and there, the difference of the street man and higher man comes in. There, the distinction of sinlessness and sinfulness, good and evil, truth and falsity, action and inaction, righteousness and wickedness, all get in before him, with their so many different shades and various coloured illuminations. Intellectually, almost everyone knows these contrasts, but the value, the appreciation and relishfulness, price and sacrifice therefor varies with the range of Himalayan height at one end, and deepest ocean at the other, in practically lived life.
743. Most of the worldly people, after a lot of sufferings, do come to the inquisitiveness and even the realisation of the need of a Guru. But the intensities of the desire of spiritual evolution vary so very greatly.
An ordinary man fixes up his nominal Guru, some Ananda, Puri, Tirtha, Maharaj, Babaji, etc., to whom he shows allegiance, whom he tomtoms as his Guru and whom he visits to get his blessings, and whom he helps occasionally with money, mind and body, and with a little faith here and there. A little observance of some few routine requirements as fasting, undertaking pilgrimages, etc., well enough serves his purpose. He weeps under calamities and smiles under prosperities. There is nothing higher than a desire to be most happy and least unhappy. For them, the routine-religion, this Bhagwan and that Bhagwan, this Avatar and that Avatar, is quite enough.
Whenever the Guru of that class comes to any point of serenity, when he takes any the smallest measure, which means a disapprobation of any action of the disciple, or a point of advice or guidance which is not acceptable and in natural rhyming with the disciple, the connection breaks. That is the highest reaching point for that class. You can't pull, beyond that point. There are few higher Gurus and still fewer higher disciples. Only the tom-toming of " My Guru is So and So," and "So and So is my disciple" goes on with shouts tearing the ear-membrane of the worldly people. It helps worldly men, immensely, to be known in society, as disciples of some extremely popular and worshipped reputed Saints. Such Gurus also make a point not to touch any details of their disciples' practical life.
It is in these circumstances, that scriptural reading and bookish knowledge gets its notional high value, and people turn to talks, debates, folds, and much ado about nothing. They satisfy themselves with theory- theory and practice being poles apart- Intellectual religious bridge-playing in free clubs.
744. However, for the man who is seriously intent upon making a substantial progress, guidance and grace of Guru, Mother's Mercy and the most intimate subtle knowledge of scriptural lores, which helps to train his mind and heart, with hundreds of instructions, illustrations and experiences, all these become indispensable. Guru will lead you to Mother. Mother will send you back to Guru and by repetitions of such alternate swinging, you would be rising higher and higher with the studies of the scriptural lores. Divine knowledge- with Love, Service, Devotion and Self Surrender. God, Guru scriptures etc., are unnecessary for street-men.
AUTHOR : MAI SWARUP MAI MARKAND [ EDITIONS : 1952 & 2007 ]
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." ]
- EXTRACT FROM " MOTHER'S MESSAGE "- PAGE 40 - 41.