Friday, November 27, 2015


764-A. The very consciousness that you have surrendered yourself to Mother, is a huge dynamo in itself, creating invisible strength. Once a belief of " What Mother does is for my good, as I have surrendered, although my limited vision cannot see through " has dawned, three-fourths of your miseries disappear, and you with a smile pass through the triple fires. Surrendering is most difficult, and yet the easiest exercise. It is a stage to commence and end with. Outwardly, it is below all merit ; but inwardly, the most efficacious remedy. As a matter of fact, self-surrender is an independent royal way, as good as Karma, Gyana, Bhakti or Yoga marga. The working is like the nearest man most benefited, without his own merit. God and Guru themselves play their most active parts in this case, when the surrendered reduces his own part to nil. Here we are referring to the self-surrender, which is not temporary, but one of a constant permanent nature of a life-long duration, one of mentality itself so turned, with the constant above said same attitude : "Let Thy will be done : What pleases Thee pleases me. I welcome good or evil, because it befalleth on me, by Thy Will, and because whatever Thou doest is for my ultimate good, progress and welfare, as I have surrendered myself to Thee."

    A wandering saint with a small dog and a lantern, on entering a village by night, was not given bread and driven to a distant tree. A tiger killed the dog and a hurricane broke the lantern. The next morning, he learnt that the neighboring hostile village had raided the place, and killed each and every one of the residents. The bread-less driving out, the barking dog killing, and the betraying lantern extinguishing were for saving him ! !


764-B. It is extremely interesting to see the alliedness of Sharanagati or Self-surrender and Advaitism. So much so, that the Founder calls Sharanagati to be The Mai-istic Positive Advaitism. Popular Advaitism means a belief of unreality, non-existence and delusion. Mai-istic positive Advaitism of Sharanagati is not a disbelief of the Existence or a Delusion, but the training of mind to remain uninfluenced, as if nothing existed or had any existence or could happen outside and independent of Mother's Will. Mai-istic Advaitism does not originate, from the desire of evading painfulness and fear by being and making oneself invincible against all external disagreeabilities, with the drunkenness of " nothing exists, everything is only a delusion, I am myself Brahman." It originates from a much nobler sentiment, of relinquishing one's rights and of one's own self, with every humility, and with the most emphatic assertion about God and god's working. It is the noblest self-volunteered self-victimisation, and silent self-sacrifice of one's own self for one's own most beloved Mother, and not a defiant drunkenness.

    Don't jumble up issues. An Adwaitist may as well talk about Sharanagati. But, he is then utilising the provisions of his younger brother, the Dwaitist, in a bullying manner. An Adwaitistic attitude is " Mine is mine, and yours is ours in common."- The eldest brother's "Dadagiri" attitude. Be Mother pleased to keep both brothers in each other's embraceas both are needed for the world's welfare. We are here talking of theories and their influences in abstract thinking.

    Mai-ism does not accept the biting acidity of the belief of a delusion or non-existence, but surely does appreciate and recommend the mind-training, leading to the realisation of the fruitlessness, changefulness and deceitfulness of the world and its working. The Mai-istic positive Advaitism of Sharanagati is superior to the negative Advaitism, because it leaves no chance for an irresponsibility, misunderstanding, abuse, swollen-headedness, exaggeration of one's own masterliness, etc., resulting from the notion of non-existence and delusion.

    Further, the sweetness, joyfulness and ecstasy resulting from the belief of " The Final Disposer" is a more enjoyable thing, than the conception of a cob-web of imaginary in-actualities, partly and sometimes accepted and partly and sometimes rejected, or rather practically admitted and theoretically denied.  " Something imagined as a Whole and containing Everything", " Something about which we know and can know nothing", "Something which we only give a name to, but could not contact", " Something which is invisible inaudible untouchable and incomprehensible", "Something, which we can call as the Highest Whole; but we can deal with in actual life as Nothing of Nothings," is surely extremely hard to conceive. The highest wonderfulness is that the Realisation of That Everything is again dependent on the negation of the very nothings.

    The Founder breaks the centuries-old spell of the Delusion theory, and more than once suggests to the Mai-ists, " Nothings can't be neglected. They form the basis for the realisation of " Everything ". Let therefore the Impersonal God be thought of after you have attained Personal God." " Let Advaitism be pursued after the attainment of perfection achievable through Dwaitism."  " See that you are really approaching the Highest Whole and not the Nothing of Nothings."

    Under Mai-ism, Adwaitistic spirit has its simplest, most natural first-hand interpretation, dismissing all subsequent Scriptural complications. It means, the spirit which entirely obliterates the notion of oneself being different from another, as two separate entities. One is Adwaitistic to the extent he has developed non-difference practically and theoretically. Etymologically " A " the first letter, represents the first cause, Mai. The second part "Dwaita" represents duality of every nature, complements, opposites, etc. Mai-ism does not deny the existence of dualities. They emerge from and merge into the first cause, individually and cosmically.



[ 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." ]



No comments:

Post a Comment