Monday, November 23, 2015


754. While Karuna and Akartritvam, (the mercifulness, and the absence of the notion of oneself being the actor or owner), are being recommended to the spiritual aspirant, there are certain points of rebellious disobedience and intellectual dissent.

    What, an impracticable advice ! ! Show mercy to all, as far as you can ! ! People will cut us to pieces and fry us in the pan and chew and swallow us up. When the worldly man offers this argument, he entirely forgets so many things. In the first place, it means " don't associate with bad men." If you are conscious of your vow not to be merciless, your natural instinct places a barrier on your association with bad people, however tempting their company may be. You develop your discrimination, you establish your control over running into the company of any people. You form your circle of the most virtuous and reliable friends. That is no small advantage. Why should you be entirely senseless in the matter of selection of the persons that you associate with as a result of greatest ignoranceunder the drunkenness of the teaching of equality of all persons ? and then create an occasion of exchanging blows ? ? There is a good deal of wisdom in the advice, " Resist no evil". That is only a negative form of " Don't fail to be merciful". Second thing, although there is rottenness all around us and generally all over the world, and although we do surely stand the chance of being sufferers, but still on minutest observation, it will be seen that there is something within the heart of the worst man and some another thing within the heart of the most innocent and virtuous and merciful man, which both go to help the virtuous defenceless. Once you begin a fight with someonehe thinks he is entitled to do his worstYou have permitted itYou have invited itWhile you have asserted your right to do your worst atleast as your opponent thinks), you have granted a similar right to your opponent. Have you not found in ordinary life how does any man desiring to hurt you gets unnerved and confused and chafed, because you don't give any cause whatever to pick up a quarrel ? ? He may yet start quarrelling, but it requires him to invoke his stringer brutality. The world is with youA t leastvery unexpectedlysome enemies of your enemies vigourously take up your side. When you start moving in the world with no particular vow or consideration of being merciful and taking a charitable attitude, the case is that of your force and opponent's force.  There is neither the force of justicenor the unconcerned neutral worldnor the taking of your sidenor the Divine protection with you. It becomes purely a case of the two strengths and the stringer winning. Have you ever observed that a certain atmosphere  established by you, of a certain courteousness and decorum by yourself respecting others and showing kindness, makes any one who is intent upon polluting that atmosphere, most uneasy ? ? That invisible Divine influence is much deeper than usually and apparently thought, and is so very continuously experienced by the favoured few, in daily life.

    But higher than that, is the force of the Divine help. Wherefrom proceeds the strength of a child? Wherefrom proceeds the strength of a physically weak, but a chaste woman against an assaulter ? There is a certain Divine protection for the virtuous and innocent. Although it is  not that the protection is full and ever, but that there is a pretty strong protection is a fact of certainty observed and experienced. A man should not, in a boobish manner, deny the Divine aid for the reason that it is not that it does not fail to be there in each and every case and at every time. That is only the selfish and narrow and even illogical way of judging things.

    There are wonderful cases, if one has his eyes open. Recently the Razakars assaulted a train to loot and beat and wound Hindus, carriage by carriage. A certain family of a Mai-ist sister was in the train. Coming from one end of the train and working their havoc, the ruffians entered their compartment. Shivering and weeping had already begun, as their turn was sure. They were not to reach home alive. But the wisest man began repeating and exhorted all in the carriage to start the Nama Dhoon for Divine miraculous help. Mother alone knows what happened ! ! There was the leader's cry of "Retreat all immediately" and the invaders ran back leaving the compartment, (which they had actually entered with murderous weapons), with not a single hair hurt. Thus, enemy's or invader's hand gets stiffened when the Divine Aid comes in. One moment alone, with or without Divine protection, decides the question of life or death. If we have eyes and faith, we may see that the most powerful invisible protective machinery is most vigourously at work. But, mostly, we are all blind boobies.

    Here, one point of suggestion is necessary to the Hindu mind. To claim mercifulnessyou have to prove your own nature of mercifulness. I need not be apologising every now and then. This element is rather a little less directly preached in Hinduism. A Hindu has heard everythingnothing is new to him !!! But, anyway, I have observed that Hindu mind does not connect his claim to Mother's mercifulness with his own mercifulnessextended to others. " I am poor, I am sinner. Who shall save me except Thee?" All that is alright. But I wish the Hindu mind may approach Mother with this mentality, in additionnot ion substitutionplease note. " I have been merciful to Thy childrenas far as I canBe therefore alsoThouMerciful."- is the Mai-istic attitude.

    It is not for you, to sit on judgment, nor to take the law in hand.

    There is a funny illustration in Hindu tradition to illustrate this point. Once while Shri Krishna was in his easy jolly moments with his Radha, he at once got ruffled and made a break and began to run. Asked Radha, " Stop, stop, what is the matter?". Said the Lord, "I can't stop, Some one is beating my devotee, I must go to save him." The Lord went up a long way, but Radha in a short time was surprised to see the Lord returning so very soon. She asked, : Why did you return?". The Lord said, " My devotee has also entered the fight. He has begun to beat his assailant".

    A devotional bird pair on a tree, was under calamity, above and below. A hawk above and a hunter below with his arrow aimed. How can Mother save ?? A serpent came out from a hole near the hunter and gave the sting. The hunter died and the discharged arrow killed the hawk. Mother's ways of protection are unknown to us. People must have eyes and brains.  Such wonderful experiences are met with, even in daily life.

    This is a case of Artaprapatti. Self-surrendering of the distressed. Against this, no hypocrite advocate of Nishkama Bhakti should take objection, unless he is really a theoretical Pandit. Mai-ism admits and accepts Sakama Bhakti, or better still, it concedes and changes the definition and conception of Sakama and Nishkama Bhakti. Mai-ism makes a distinction of "necessities" and "desires." The Bhakti is Sakama or Nishkama, not by the point-blank fact of making or not making a demand. The demand may be for a necessity or a desire. A necessity is something, which you cannot pull on without, and which not only you but all around you, would call a reasonable necessity. Under Mai-ism, the demand for a necessity is not Sakama. The demand for a genuine necessity is only a milder variety of the above-mentioned Artaprapatti.

    There are, however, two further issues which decide the nature to be the one or the other. According as you remain agitated or unagitated, always occupied or least occupied with the anxiety about the thing demanded, and according as how you take the consequence in case the demand is not fulfilled, your bhakti is Sakama or Nishkama. Of course, this is only a Mai-istic concessional definition.

    Thus, under Mai-ism, in plainest words, any demand which is for a necessity, and which is not vitiated with any agitation during bhakti, or with being ruffled and disturbed on non-fulfillment, is as good as Nishkama Bhakti. Of course give the highest rank to Nishkama Bhakti, a devotion which has no demanding in any of the distantmost corners of head and heart.

    That, of course, goes without saying. On the other hand, you are no devotee, at all, in any sense of the word, without genuine love and substantial service. If you are only an expert exploiter, and if you wish to transform your God and Guru, to be the all desires-fulfilling celestial cow or tree, for anything and everything that can give you worldly happiness and relieve your misery, you ar still worse, hypocrite religious cheat.

    The Founder says " don't bring in any scriptural complications or mechanical arbitrary ideas, as to what should be done or not be done. Everything depends, on what you make your God to be to you and your relations with your God and your stage. If God is Mother to you, as Mai-ism teaches, then there is no meaning in the belief of pleasing Her, with a loveless dry sycophant's servile recitation of Her virtues and glories, mercy and wisdom, in an intellectual philosophical ornamental manner. None acts that way with one's own mother. There is every right fo r a child to demand enough food to satisfy one's hunger (minimum necessities), and to be protected against actual calamities, and to demand and enforce her not leaving you during your illness and hardest calamities. To be running to Her and weeping out all ebullitions of one's grief in Her lap ; to be making every confession of one's folly and misdeed with every confidence or fearlessness ; to be seeking protection and to be praying to be accepted, however wicked ;- this is every child's claim on Mother.  Your rights and claims on your Mother are proportionate to and based on your love, service, devotion and surrender to Her as your Mother.

    Thus, in a word, it is not for you to weigh justice, while you live the life of mercifulness to one and all. You have surely to suffer in some cases, but you have all along the protection of the Divine Mother and the neutral world etc. Take now the other view. Even as it is, for a man of a spiritual aptitude, how poor is his brutal strength to hold his own against the wicked world ? Why not then make a virtue and a claim of what people call a weakness ? "Better death in one's own Religion. A foreign Religion is full of dangers." Says Geeta. In this shlokathe Founder takes Religion " to mean one's own natural aptitude and decided goal at a particular stage of Sadhana".

    Regarding Akartritvam, or better call it, KARTRITVA-BHAVANA-VIHINATWAM (ABSENCE OF THE DOER-SHIP NOTION), a similar objection is likely to be raised. The irreligious or antagonistic man has one particular way,viz., that of trying to gain his point and strength from the exceptional casesHe is out for the search of a crack in the fortress and condemn the protective wall on pointing out that crackAll along his attitude is destructive. He would not appreciate, with what sacrifice King Yudhishthir lived his life of truth-speaking. Before his eyes would be dancing the half-untruth on the battle-field. Similarly, here also, the irreligious man does not see the immense lift that an aspirant attains on renouncing the doership. He immediately jumps and pounces, and argues: " In that case, we are not responsible for all wrong, bad and sinful acts that we do".

    If you want to be really great, create the intermediate mentality.  " All my good actions are by Mother. All my bad actions are mine". You can gain only by the difference. If you purchase and sell your commodities at the same rate, how can you be a gainer and a wealthy man ? ? The practical way of success is to consider ourselves in the wrong, when we fail to bolt our doors, rather than shouting that the thieves have no right to enter and take away our property.

    The most impressive instance of acceptance of this viewpoint in practical life, as that alone can create greatness, we have in the tribute, Revered Swami Vivekanand paid to his Master, after he had risen to the highest pinnacle of his glory, both in East and West. Said Sawamiji, "If there has been anything achieved by me by thoughts, words or deeds, if from my lips has ever fallen one word, that has helped anyone in the world, I lay no claim to it, it was His. But if there have been curses falling from my lips, if there has been hatred coming out of me, it is all mine and not His. All that has been weak, has been mine; and all that has been life-giving, strengthening, pure and holy, has been His inspiration, His words and He himself."

    That is the true mentality with which one has to approach his God and his GuruReligiosity is not for rotten people. You have to develop a mentality wherewith you believe, you are not the author and doer of all the best things that proceed from you, and yet hold yourself responsible for whatever undesirable things pass from you. You be the most severe judge of yourself, and yet the most lenient judge about what others do to yourself. This is the secret of successAs Moon cannot burn youso God would never pull youin just the reverse direction of religiositymoralitytruthjusticebeautylove and goodnessSeek your solution for your evileither in your own misdirected free-will or somewhere else ; but not here.

    There are three mentalities for the spiritual aspirant, in this connection :

    First, I am responsible for all the good and bad actions.

    Second, whatever defective, undesirable and undeserved things are done, are done by me ; whatever good is done by me, is due to the promptings of Mother.

    Third, whatever I do, good or bad, that I do as prompted by Mother.

    If one has arrived solidly, at the third stage, by actually wading through the experiences, by the time he reaches that stage, all evil tendencies and passions have subsided or even vanished, and it is impossible for him to think or do evil.

    If you have honestly reached that stage, when you believe that everything is done by you on prompting from Mother, you soon get suspicions, about your wrong thoughts desires and actions, as Mother cannot be prompting you to do evil things. Evil suggestions and decisions cannot be but yours. Suppose, you have begun developing the idea that you are merely an instrument, and that therefore you have left off all censor-ship of your thoughts and actions. Further, suppose, by the remotest chance, that some undesirable actions pass through your hands ; in that particular case, if you are true to your belief, you have no right to question " why ", when you have to suffer. If your that action is of Her own willyour suffering is also of Her own will.

    Akartritvam (non-doer-ship) should not mean hand-folded sittingness, irresponsibility of bad actions or injustice-crying about punishment for the same. And that is so, because, in fact, in the womb of what appears to us as a complete condition of non-doer-ship, there has been always lying, and invisible sub-consciousness of doership.



[ 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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