Wednesday, November 25, 2015

MAIISM NOTES 754 A TO D

754-A In religious true understanding, there are so many seeming confusions and contradictions, which are removable only by the Unseen Hand, that works wonders with an extremely delicate working, which laughs at the human limitations of cause and effect, logic and reason, experiment and conclusion, proof and judgment.

    The whole indefiniteness and incorrectness of our religious thinking arises from various facts ; such as, under :

    (1) The opposites often lie interpenetrating.
    (2) All our judgments are relative.
    (3) The full data are never before us.
    (4) We always think with a preconceived mind.
    (5) We are pulled away to one extremity or another.
    (6) So many truths can never be realised without actual experience-
    etc., etc., etc.

    Each teaching has its own relative value, for a particular mentality at a particular stage and at a particular moment. A layman always finds contradictions, because, whereas all the teachings are huddled up in a certain book or talk of few hours, his mind cannot transform itself within those few hours, to see the consequential order between two seemingly contradictory things. Further difficulty that often creates a mess is, that whereas a religious teacher writes or speaks with a Universal mind, an inexperienced reader or hearer is all the while judging him with his own individual mind, which latter tolerates nothing inapplicable to himself and nothing redundant, nor any omission of the simplest missing links, left over to be supplied by him with his own independent thinking.

    The teacher's mentality is different. he says everything and all things and leaves it to his pupils to make the best use of everything, considering their own particular stages of development and experience, as far as the applicability goes.

    Don't develop a passion for arguing. Two blind persons in a blind alley discuss " Some one is here." Who can decide ! Either the presence of the said person must be felt, or someone in whom they believe should assure them of the presence or absence. The first is Mother's Mercy and the second is the Guru's Grace.

    Whenever, you have your religious difficulties, the best thing is to try to solve them yourselves. You start with Manana after Shravana. (meditate later, not while hearing). Start with the assumption "Still God's Grace has not dawned on me, with its full illumination". "It must be I, who with inexperience could not see the propriety and appropriateness of the teachings, given by scriptures and experienced teachers". Try your best to turn your mind to see the correctness of the teaching. Mostly, you yourself will succeed in finding the true solution. If you don't, then place your difficulty before your Guru, maintaining every decorum and delicacy, with your humility-approach and respectful loving attitude. When God's Grace opens up your eyes, Guru's one word becomes more than sufficient with illumination. So long as that is not there, you will neither get an illuminating Guru, nor will you be able to contact him, nor will the Guru be able to drive the truth home in you.

    Hence, Mai-ism insists on God and Guru both, neither God alone, nor Guru alone. What works substantially is neither the mind nor intellect, nor will, nor body, nor the outside world. It is the spirit Chaitanya that alone works. The spirit flows from God to Guru and from Guru to Shishya. The rest is only a talk and a delusion, as of a lightening in the vast firmament, or of promising but scattering empty clouds, with the result of a dark despondency of finally " no rain".

754-B Surely, this confusion and contradiction in religious understanding, presenting the whole problem, only as a muddle, in which there is no logic or clarity, or which is based on merely a blind faith alone, is the most disgustful thing for an impatient superficial onlooker.  It is the most tormenting thing for them, that have religious living as the goal of their life. In so many cases, lives and lives pass away in search of Truths and there is a painful burning or suspense, made more distressful on realisation of one's ignorance. The ardent and eager aspirant says: " Atleast let me have some clear idea about what the whole mysterious thing is."

    The greatest reason for this standing trouble is that most of us try to find out the way ourselves, without the aid of outside Guru assistance. We are for getting some easiest formulae without having to approach some Guru, without having to pay any price (not necessarily, money). We just indulge in spasmodic skips and we desultorily depend on broken bites, here and there, to satisfy our hunger. And these teachings coming, as they do, from so many different sources of books and teachers, cause the confusion worst confounded.

    The fact of facts is that the most appropriate teaching varies, not only from one teacher to another, but from the same teacher to one man or another. Not only that, but from the same teacher to the same man, according as he is at one stage or another after some more progress. Nothing is more convincing about the said Truth, as the contradictory teachings of Mai Swarup Ramakrishna. In the case of a violent-tempered disciple (Swami Niranjanand, later), when he was prepared to teach a lesson to one who insulted hi Guru, Paramahamsa advised " anger is a deadly sin, why should you be subject to it?". To another disciple (Swami Yoganand, later), with an extremely soft heart, in similar circumstances, he said " the man abused me and you pocketed the insult to your Guru, without a murmur !!!". "One should either kill the vilifier, or leave the place." Which is true ? and what did the Guru himself believe?. "Anger control" or " Killing the vilifier "?. Both are only superficial. The realmost thing was neither of those, but the spiritual advancement of the disciple, according as what was needed in each case.

754-C. Just let us take a bird's-eye view pf the life-long perplexing labyrinth for the inexperienced lay man, trying to cut the Gordian knot with his own worldliness-corroded weapon. He reads in the first pages of a Gospel "don't leave your duty". Only a few pages after, he reads "remain absorbed in Me !!! " How can the mind remaining absorbed in "Me" be able to be again of the efficiency required for discharging two pennyworth matters of worldliness?? On top, another teacher would call worldliness a wholesale delusion!!!

    The underlying truth is, the aspirant is gradually led from one stage to another. the latter teachings seemingly contradictory are for the advanced stage which could not be attained during a few hours' reading or hearing.

    Let us try to unwind the thread in our own unphilosophical illiterate man's way.

    To start with, instead of spending our life in a foolish, impulsive vicious and unthoughtful way, it is most desirable to follow the Guru's teaching of "Be doing righteous actions", and of "Don't leave your duties." We should not forget that we cannot remain silent or actionless, even if we so determined. There is no stand-still-ism in the mind-mill-machinery.

    But then, when the fruit which is the immediate thing we can see, and which we believe to be the result of our action, is adverse, we get despondent, sorrowful and disspirited. It is quite clear that on that fruit alone, would depend our persistence or desistence, overdoing or under-doing, perseverance or indifference and our pleasure or pain. Failure of adequate fruits very naturally makes us relapse into inaction, and neglect of our duties and righteous actions.

    Here, the Guru holds us up, by giving us a second teaching. He says "you can't keep up your working vigourousness without the idea of a fruit, and there is no certainty that every good action of yours will be unfailingly crowned with a good result or fruit. The best midway, therefore, is that you continue to have the impetus of the consciousness of the fruit, but you dedicate away that fruit to God." “Remove the idea of enjoyership or sufferership of yourself about the fruit."

    " Doing one's duties and righteous actions or scriptures-enjoined-performances, leaving the fruit as dedicated to God, is by itself a satisfactory and countable stage. It is like the passing of the Matric examination, which at a stroke separates the educated world from the uneducated world. In the field of religion, it segregates truly religious from routine religious, hypocritic religious, selfishly religious, utilitarian religious, opportunistic religious, exploiting religious, and deceitful religious, etc. Righteous action and duty with fruit dedication to Almighty is in itself a self-sufficient measure and the main practical maxim of life.

    But the aspirant cannot all the time remain satisfied, with a stop there. The endlessness of the seed-tree-fruit innumerable repetitions makes him more and more tired, as he passes lives after lives. He gradually entertains a desire to pass from the realm of "action" into that of "inaction", from Rajasic Satvickness to the Satvickness in which Rajas is only the irreducible minimum. The proportion of ambitious fervent spirited action gradually goes decreasing. He is now for advancing spiritually, though without entirely leaving "action". He gradually practises renouncing the idea of not only the fruit, but also the ownership and authorship, and thereafter, even the attachment and even the memory of the 'action'. Gradually further, he begins feeling "I can do nothing", and finally believing "I myself am nothing."

    The real test however is " desirelessness "; and the spiritual aspirant while proceeding through the above stages has to attain the maximum desirelessness. Even then, he has to remain yoked to action, though as a mere hireling and a nimitta, a mere nominal instrument-like actor.

    In a word, he is enjoined to work and action, even while advancing in stages, till most automatically, because of desirelessness and the constant consciousness of :I am nothing", or strongest all-absorbing devotion or Yoga or Gyana, he of himself goes on being disabled for action, more and more automatically, and not out of any indolence or unwillingness or trouble or painfulness involved or fear of results, or a misconception, etc- in a word, till his inaction does not arise from his, "tamas" (inertia) but from Satvickness going on increasing- to put it in an unscriptural homely way, "till actions themselves leave him."

    Here, there are two disagreeable truths forming a paradox. If you don't remain engaged in good actions, your restless mind creates Satan's workshop for you. On the other hand, every action has its reaction and there is an endless chain from which a tired-out soul would be seeking liberation. To put it in other words, as its importance justifies repetition, life and livingness can't be sustained without action, thought, desire, word and deed, and every action is surely a bondage, binding us to an endless series of actions and reactions, births and deaths, pains and pleasures, etc. Every action has its off-shoots and sub-off-shoots and neverending results of seed-tree-fruit revolutions of a vicious circle. What is the way out ?

    The religious alchemy shows the way. It is " Disinterested and God-dedicated Action" " Be doing action and yet, don't permit its action-ness to degenerate you, bind you or touch you."  And that requirement is secured through God-dedication.

    The law about the untied-up-mind turning to pleasure-seeking degenerating ways is so very terrible, that even after the preliminary life of worldly duty is finished on the soul reaching a higher stage, the soul is yet kept up linked with "action", even in the higher stages. And then, nothing can be so agreeable as taking up the work of public religious welfare.

    Finally, a time comes, when the highly advanced soul's devotion and desirelessness and the consciousness of nothingness becomes so very overpowering, that it is impossible for him to do any miscellaneous inferior duties. It is only when that stage is reached, that the teaching about " Remain absorbed in Me" becomes applicable.

    This is only a rambling specimen of various kinds of weavings,  that can be made out of religious highest truths. There can be so many ways of different representations. This is only one of such several confounding questions and written-up interpretations. But, the substance is this. Once you fully believe, that the religious true understanding or solid progress is a matter of a deep psychological working, and not of a magic-wand blind faith, all your disgust, despondency and fear about confusions and contradictions, the muddle and the mess, must be made to disappear. And that can be done on beginning to think with an extremely broad and sympathetic searchlight-scrutinising-faculty, under the blessings of Mother and Guru with their Mercy and Grace.

754-D The modern youngster is sure to flare up with the question "Has the writer nothing else to say except Mother's Mercy, Guru's Grace, Love, Service, Devotion and Surrender, Universality and God as Mother?"  Let me boldly say, that is the richest consolidated cream of all religious teachings. Ordinary worldly people have absolutely no idea, what a terrible whirlpool religious beliefs and disbeliefs, doubts and distractions, create for them that make religious life to be the only goal of their living. Innumerable questions taking years and years embarrass you and sometimes even haunt you. You are in suspense and groping in the dark craving for mental quietude with intellectual and spiritual illumination on the agitating religious problems.

    "Is there any God ? How is man born? Why does one enjoy a kingdom and does another rot on a footpath? Are we responsible for our actions? Have we a free will or are we merely puppets? Do good or bad actions always give good or bad results ? If not, where is the Divine Justice? Why partiality, inequality, and cruelty of Nature? Can we not escape reactions of our evils? Is there any life after death? Which is true, Rebirth or Doomsday? Which is better, action or inaction? Which is more elevating, Home or Hermitage? Is there any efficacy of prayers and any substantial intercession or Divine Aid by Deities? Is repentance and devotion enough to secure forgiveness? Is there any need of cautiousness at all in life, regarding virtue, character and good action, if devotion or Gyana is so very efficacious as to burn down all sins?" Waves and waves, whirlpools and whirl-pools! !

    Any one of these questions is more than enough, to keep a philosophical head constantly occupied practically for the whole life, because there is no end of off-shoots, of sub-questions and no satisfactory answer which would satisfy anybody and everybody merely on the logical rational and intellectual plane. These are all matters of experiences, admitting of no convincing proofs.

    In these circumstances, the Founder's last conclusion in the most practical manner has been comprised in the Six Truths mentioned under Mai-ism. Man, with all his boasts of Science, with microscopes etc., has yet remained blind and his blindness is endless. He can do nothing and is nothing. Till now, Man has not been able to bring on our world, peace, happiness, diseaselessness or goodness. Evil has not been eradicated. How long to be deluded with deceptive promises of future better-being, after decades or centuries, which one is never to see ?

    Founder says "Take therefore the cash, and let the credit go". Secure a good Guru-guide and secure the greatest Mercy of the Supreme Queen, the Owner, the Creator and the Disposer of the Universe. Live your life as straight as you can. Conquer and annihilate your mind or quieten it, to be saved from being dragged into hundred whirlpools.  Love and Surrender with Service and Devotion spread around you with a universal outlook, is everything and all things about True One Religion. You have to practise, work out and live out these principles of Highest Truth in every moment of your life, as far as you can. There is no easy way to get an all-satisfying answer, to every question the she-monkey (mind) may raise; and there is no magic-wand-transformation. You have to die yourself for yourself. The conviction of " This alone, not That, and not entangled overshadowed and obstructed by hundreds of That "- is the secret soul of the Mai-istic spiritual Sadhana and Siddhi (Success).

    Love is not simply the dearest word of lovers and poets alone, but of devotees and true religionists, although that heavenly wonderful mystic word is whispered, only when Soul is in communion with Almighty, in the sound-tight silent temple of one's Heart.



EXTRACT FROM THE BOOK : MAI-ISM [ 777 NOTES, 734 PAGES ]




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AUTHOR : MAI SWARUP MAI MARKAND [ EDITIONS : 1952 & 2007 ]
PUBLISHED AND PRINTED BY  : UNIVERSAL MAI-ISM TRUST, SARASWATI ROAD END, SANTA CRUZ [ WEST ], MUMBAI 400054 INDIA.

[ 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." ]

- EXTRACT FROM " MOTHER'S MESSAGE "- PAGE 40 - 41.

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