746. The greatest subject of humour for the enlightened is the wonderfulness of this delusion, about how everything changes, how the whole outlook transforms, as soon as the idea of "I and mine" gets attached or detached. That is the most wonderful subject passing under the name of and humourously referred to as "Maya". Everything remaining the same, how do matters change with the mere thought of "I and mine"??
A man strongly condemns a certain act of another as an impartial judge, and yet feels nothing, or even greatly admires the very same act under the same circumstances and situations, if done by himself or his own.
The most wonderful contrast, anyone who has eyes can see in no time. And it is so very foolishly ridiculous. The very same eyes see white things, black ; and black things, white.
The mischief of " I and mine " and " not I and mine ". Simply laughable human mentality ! ! Everyone's wife is a goddess to him. All others are only clay images. Everyone's children are most beautiful, most virtuous, most obedient and most wise. Others are so and so. One's own daughter is as humble as a cow and the daughter-in-law is as devilish as a shrew. " I and mine " hallucination. There is nothing so practically useful as observing and contemplating on this delusion, as that leads to a jumping lift in spiritual progress, on deep meditation of all incidents of one's own life. Only thing is, that we must dissociate ourselves and be a spectator, studying the minutest details as to how we are dancing like a monkey in the hands of Maya (Delusion-creator).
747. We hear of a fire in a street. We receive it with a cold courtesy. We unexpectedly get an idea, our wife and children are in a house of the street. We get furious, shattered and dismayed. We are again ice-cream cold, though courteously. Just see, are we not dqancing monkeys ? A single thought can make us weep or laugh, make us talk like a human -happy prince, or tear our hair. There is nothing and there was nothing. Only a flashing fluctuation of our own mind, a little ruffling in our brain stuff molecules, made us dance one way or another, there being nothing in actuality. There, the consciousness of "I and mine," is showing both opposite scenes.
748. It is that blindness of "I and mine" and so many varieties of ignorance, weakness and nescience, which make the Guru indispensable. He alone is the true Guru who is surely anxious about your welfare, before whom you place all your cards, and whose judgment and command you carry out, and on the top of it, take results (if adverse) as if the action was of your own personal judgment and choice.
749. It is the highest poignant Truth that Bhagwan Lord Shree Krishna has stated in third Shloka of the 7th Discourse of Geeta, viz., that among thousands of men, scarce striveth for perfection. We have hoardes of Gurus and thousands of disciples. It has been as it were a fashion, to have some one as one's Guru, just as some rich people have a fad of maintaining a library, of which they have not read a single book, or of reserving a special room of all musical instruments, none of which they have ever laid their finger upon.
Real disciples and real Gurus are almost impossible to be found in this Kali age of pleasure, lust, no leisure and every obstruction, and in this age of physical and mental capacities which are entirely poor, useless and unserviceable for being applied to the realm of spirituality.
Persons that casually go to their name-sake Gurus, whose names also Gurus do not know, who never place their all facts of life and seek advice or orders, are like the Begums of a Nawab, who go to him for salutation in the Durbar once a year, have a little sweet-speaking and a share in the public refreshment. After that interview of once a year, the Nawab is in his own world and the Begum in her own world. In reality she is herself the independent maker, organiser and disposer of all the details of her living. None has anything to do with another.
The Gurus with reference to such name-sake disciples are like the nominal husbands of professional songstresses, who have a right of maintenance and sharing the prosperity and occasions of merry-making shows and gatherings, but nothing like a control or mastery over them.
750. We have practically finished here with the training of mind, and we broach the subject of still higher nature. It is this. The nature of man- the inherent constituents of every man.
The Founder, while deeply pondering over the nature and constituents of man, has often been drowned in despondency, with a shocking idea of the nothingness of the world and man. All best things said an done, man is the production and development of elements that have their limits, exhaustions, reactions and situations of helplessness. Man is surely Divine, but never forget, "only potentially". Man fails most miserably, even at his best. Man shows climaxes of virtues and suffering-powers and temptations-proofness, but there is a limit. On degeneration-determined forces getting stronger, the imitation-gold begins to show signs of dullness and darkness, retardations and reactions. An artificial effort, a substantial watchful untiring force has been always required, to maintain the highest level.
Man may attain supermanship ; but infallibility (??), I doubt. Man is not made of such elements as know no deterioration and no decay. Today he is in a pit of ignorance. Tomorrow he raises himself to the highest point of Divine knowledge. If an effort is required to rise, an effort is also required not to fall. There is no natural absolute risen-ness, with an absolute infallibility. There is however a stage, just like that of a dried cocoanut, entirely separated from its outer shell and touching the shell at no part or point- a perfect whole without a crack or a speck. That stage is possible for fewest blessed, but don't confuse matters. At that stage, the man is neither a man nor even a super-man, but a Jivana-Mukta. After a Kitaka (worm) has become a Bhramara (bee), don't commit the blunder of calling the Bhramara, a Kitaka. The man is then no man, not even a superman. he is purely, then, disentangled soul, with absolutely no connection and not even the earthly consciousness of his body, mind, heart or soul.
Till that stage of a complete transformation, the fallibility is there. If rise needs an effort, "not falling" needs an effort as well. The dried-up cocoanut stage is not achievable by certain methods or exercises, just as the dryingness of the cocoanut is not making of the cocoanut itself. It is only the sweetest fruit created by God's Grace, and is the Glory of God's Miraculous and Mysterious Work and Will.
And here comes the importance of Mai-ism. It says : It is alright, you may go on with the hardest struggles to train your mind as stated and described above, but that is all laborious and result-doubtfulness task. Surely, do it. You have to do it, but your task will be facilitated to an unimaginably great extent, if from the very first start you undertake it, with the Guru's Grace and Guidance and Mother's Mercy, at your beck and call. The progress rate will be still greater, if you also develop your loving nature, loving Guru, God and God's children.
It is this hidden great truth, which Mai-ism relies upon and emboldens it to regard vice and virtue, self-control, etc. to be secondary or even dispensable, if the element of Love is developed to a wonderful strength and in the right direction.
Thus, we are finally speaking about Love and Hate. Longings and aversions are as good a man's constituents as happiness and misery. Thus, love and hate play a more wonderful part than one can imagine. You go on developing that element of Love for your God and Guru. You automatically become a better and better man, without yourself getting conscious about it.
Love and Devotion are the last words, as remedial elements. Your whole series of virtues and vices have their origin in the love and hate that you bear to the man you deal with.
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.