Tuesday, 19 April 2016

Mai-ism Chart Explanation - Pages 98 to 109

                                                             
                                                         MAI'S SUPREME SPHERE



    We are now nearing the fag end of the Mai-ism Chart. As stated in the Chart, Mai is The All,  The Everything and The Only One. At the highest end of any individual soul's last-staged evolution, it speaks of the stage of "goingness" after the former states of gratefulness. greatness, goodness, givingness and Godliness, and of the concluding stage of "mergence".


Mai-ism Chart and Mai-ism's concluding quintessence.

    The Chart has practically covered the whole field of what is known as "religion" in three zones of morality, religiosity and spirituality,  with the topmost regional abide of Mai's Supreme Sphere. The world as it advances makes newer and newer discoveries through physical and occult sciences, and through the accumulation of experiences of the most advanced fewest in any of the realms. There is nothing so very apparent, as that the ways and beliefs or religion should be altered from time to time, in details, although the final eternal truths would remain , the same, as the world has greater and greater illumination. The most important truths that science and human experience and intimate knowledge of human nature have brought to the world are, that all different energies are only different manifestations of the same energy,  that man and man are interpenetratingly interconnected to the most wonderful extent that was never imagined before, that there are invisible forces and energies and certain laws, to which the whole  humanity and individuals are subject. There is again
the greatest guidance in respect of human experience through history. Yet further, there is a new
advance in the direction of psychological conclusions and spiritualism experiences.  On the
mere sociological side, there have been immense changes.  Money-making, personal freedom, every
one's rights, fights to the point of finish, relationship of man to man, ruler and the ruled, husband and wife, master and servant, all these things have entirely changed. The most important change is the shifting of the whole world more towards materialism than spiritualism, and the demand of rights by one faction against another, including those of women against men, etc.

    If religion is to mean the most practical and efficient science for being translated into practice for the human happiness, nothing would appear more rationalistic than the fact that from time to time religion must be ever open to any required improvement, and religion itself at long intervals, should undertake even entire overhauling, after a detailed full study of all the new forces, new adjustments,
new discoveries, new sciences and new theories, knowledge corollaries, and the new transformations
in the mentalities of mankind, on passing through various immeasurable experiences through several
centuries.  Mai-ism has so very hammeringly declared, there is no last word under Mai-ism.  Mai-ism
anticipates and advises necessary pruning from age to age.

    None disputes that the object of wearing garments, in all ages and climes would remain practically the same, but the varieties of garmentation is bound to be altered with the age, purpose, country, climate, etc.  

    Nothing is more evident than the fact, that as we approach the apex of a pyramid, the smaller differences of the inmates of the different facets are bound to vanish. Any universal religion, which respects, revers and leaves all the individual religions entirely undabbled with, as Mai-ism does, is 
bound to make the whole world happier. If that is denied, the denial would be only from them that are
 selfishly stubborn.  Surely, no single man can be supposed to be in possession of all knowledge and
all experiences ; because they being partial are sometimes conflicting due to limitations of certain
conditions.  Any hard and fast ruling or dictation to followers of any one, even a prodigy, cannot be fully satisfactory.  The precaution against that flaw is that the requirements such of such a universal
religion should comprise such universal tenets as are universally acceptable and the simplest, and that every person's intellectual right of choice and freedom in respect of the attainment of peace and
happiness shall be recognised.  It needs repeating that there should be no silly notion, that the last word is given even by any universal religion under the final signature and seal. There must ever be enough scope for "pruning from age to age" and all the wisest suggestions should be welcomed, not only at the commencement periods but even after lapse of decades and centuries. Mai-ism holds an equally broadest view regarding the conception about God.  It may be any recognised and followed conception.  Mai-ism accepts all and any conception of God.  In fact the Mai-ism salvation master
key is neither God's conception, nor any particular gospel or scripture. Lat any Mai-ist form his own
God conception, let him think of God.

    Any deep student of Mai-ism literature would see it under the limelight, that each one of the above-stated requirements and precautions,  Mai-ism has provided for. Mai-ism enunciates the universality outlook; it recognises everyone's right of inquiry about the why and where-fore of everything, and it respects the individual right as stated above. Mai-ism leaves every freedom in the matter of the selection of one's own ideals, schools, systems, ways and means in respect of one's own
religious progress, evolution and emancipation.  Mai-ism wants to remain in full rhyming with reason, science, conscience and experience. Mai-ism lays the highest emphasis on the requirement of individual evolution.  Under Mai-ism religion itself means evolution towards higher and higher ways of living one's life. Under Mai-ism, religion is a science of life and living, something not to be
exhibited and preached,  but to be ingrained in one's being and to be lived out.  The special features
of Mai-ism are its universality and simplicity, and even the dispensability of belief in the very
existence of God, provided one lives his life with universal Love and Service. Mai-ism aspires, to
bring forth the very change in the outlook of what religiosity and spirituality, today mean, and last but
not the least,  the spiritual co-equal status of man and woman, so often emphasised. This belief requirement fully refers to God as MOTHER and God as FATHER, equally also to the most practical equality of DAUGHTERS and SONS, as also of SISTERS and BROTHERS. The subterranean spring of Mai-ism, for the perennial supply of surviving stamina and security, springs itself from the sublime and supreme mother-and-child relationship.

    Mai-ism believes that the world nations, families or individuals cannot be happy without religion and God's grace. All other remedies have humiliatingly failed.  the extent of grace is directly dependent on the conception of the Grace-Showerer in your mind. So long as your conception is tied
down with limitations imposed on the Omnipresent, Omniscient and Omnipotent Almighty by
individual religions, full grace is an impossibility.

   For them that have no experience, belief and sense of Reality behind God and Religion, everything is the same, just like the blackest coal-piece and the whitest chalk-piece to the blind. Here, however, we are speaking with them, that have the highest and subtlest sense of Reality. For those fewest, the sky and earth difference of (1) a universal religionist and (2) an individual religionist with a universal outlook, is thus explained under Mai-ism.

    The former one No. (1) is like a universal man enjoying the full moon, while lying on the lovely spacious lawn, on the outskirts whereof some twelve beautiful palaces are situated. The latter one No. (2) is the rarest exceptional man,  (one out of innumerable individual religionists) who at some
seldom moment peeps at the moon through one of the slits of one of the windows of his particular
palace. The latter can never have the full vision of the full moon, nor the blessed enjoyment of the
nectar-like moonlight, for any appreciable length of time.  He would be only taking a chance, when the full moon becomes visible from a particular slit of a particular window from a particular
direction. No question, meditation for a continued long period would be impossible. Further worse, it is no knowing when the palace proprietor, pulls up his ear, eye and neck as the punishment for the violation of the palace routine and makes such peeping impossible in future, for all, by filling, by filling up the window itself with a wall, making the full moon enjoying through slit-peeping impossible. The difference is one like that of the forest monarch lion versus the circus lion, ever under the fear of the whip and starvation.

Universal God can have no particular name, mythology and tradition.  For the grace of the Universal God, one has to be the possessor of a mind and heart, from which everything is erased & effaced and wiped out except the irreducible minimum of the fewest truths.

These are :

    (1) God is the Creator, Nourisher and Destroyer or Refashioner of universes.
    (2) God is the God of Love and Mercy for every being, animate or inanimate, of the creation.
    (3) God loves, with individual attention, every one of the creation.
    (4) God does require everyone of the creation to love Him.
    (5) God does require every one of the creation to love, as far as it can, all other beings of the creation.
    (6) God does require every one of the creation to be the most congenial element of this creation and an individual being that has been most obediently working out His Divine Will.

  All the rest is mostly riff-raff. The grace of a Personal God is more easily attainable than the Impersonal God. In consonance with the above principles, the tenets of Mai-ism evolve themselves to be (1) Love All (2) Serve All (3) Devote yourself to your God and (4) with Unconditional Cheerful Self-Surrender. This can be done either directly or along with and as a part of one's own individual religion. Mai-ism so often states hammeringly, that it is not confined to God as Mother alone and Mai-ism does include the Fatherhood of God.  However, if the object in view of any religion is peace and happiness, Mai-ism gives priority to the relationship of God and man as mother and child and to the belief and the outlook of considering the whole humanity as one universal family.

 The man who loves others, who is devout and lives the life of self-surrender is much more powerful than the man of all scriptures, mortifications, yogic practices, cave-solitude-living, constant
mantra-repetitions, elaborately detailed worships and costliest ceremonies.  Everything can be
questioned as to what God desires us to do, but it is beyond the smallest shadow of doubt that If I love God, God is bound to love me. If I do not murmur, complain or revolt against God and surrender myself to Him, God is sure to be most intensely pleased with me. And here there is no technique of any religion or the mysterious process of some ceremony or the incomprehensible deep thought or theory of any headache-creating philosophy of imagination-juggleries. Idiocy and weakness are more tolerable than intellectual wickedness and rebelliousness.

    If every one of us is born and brought up with the staunchest conviction that we are religious and therefore entitled to God's grace-showering, but only to the extent we love God's children, as Mai-ism teaches, what a heaven this world of ourselves would be ! ! ! Selfish people may not like to love and serve but who does not like to be loved and served? They should be first persons to be advocating this
universal Mai-ism religion of Love and Service.  Mai-ism is founded on something which every 
human being knows, possesses and needs. viz. "Love".

    They that cannot love Mother because they are not sure of Her existence, may love and serve Her children. If they cannot love, let them at least serve them mechanically, just as we serve our guests, out of consideration of our own gentility and general social prestige. Serve others even as mere dependents or refugees, but serve them all as far as you can. In many cases you may find, it would be impossible to love because of the wickedness of any person, as your love may be simply exploited and you may be harassed or swallowed up. Mai-ism does not want you to be indiscriminate in such cases, but your first and most natural assumption and attitude towards any one should be that of Love and Service and there must be a feeling of missingness and imperfection and our limitedness, whenever we have to helplessly recede from loving and serving all.  In cases of fear of an abuse, try to help the men in distress, incognito and in untraceable concealed manner and anonymously, if you
can safely serve them that way. If that too is not possible, pray to Mai for removing their wickedness
as also their distress and difficulty. Serve with the notion, of course with every precaution, that the man intended to be served is a creditor for some unknown reason, of yourself or someone of yourself, to whom you are bound or are willing to serve. All noblest feelings of love and kind acts of service form the Mai-Bank-Spiritual Wealth. We deposit in a bank with one officer whom we do not know and we are given cash when we withdraw, by another officer, who, as well, does not know us nor saw us when we deposited.  We know only the Mai-Bank and the Bank is fully trusted, to see that there is no injustice.  Mai-Bank is the never-failing bank and gives the maximum interest. Mai-ism says Mai's path is a mystery of mysteries on account of such miraculous drastic measures as none can imagine  or   understand. Once you become Hers, She has Her own ways, Her own arrangements, adjustments and dispensations. Once you be Hers and the remaining task is Hers."

    When Mai's grace dawns, an inexplicable fascination for the remembrances of Her and the
repetitions of Her sublimating name possesses Her initiated child. Repetition of Her name flings open
 the gates of Her inner Court. The aspirant is on the way of becoming one as Hers, with all others that
are already Hers. Mai's child rushes on the path of attaining Mai's grace. All mundane attractions and attachments, one after another, slip away.  Constant contact and all-surrendered service of Mai's pets sharpens and sweetens the love of Mai's child to Mai. The intense feeling and craving for approaching Mai and having Her vision unveils Mai's personality. Constant meditation of Mai's personality enkindles in the heart of Her child, an intense desire of the most direct all-exclusive relationship. On that relation being established, nothing in all the worlds and universes remains covetable except full self-surrender in Mai's Lotus Feet and Mai's acceptance.

    Mai-ism is the Universal Religion, which God Almighty, Mai the Universal Mother has given to the world, after not only the individual religions have failed to run the world smoothly, but after having been fully certain that they can never set their houses in order, after the irretrievable degeneration that the world has been brought to, through multifarious reasons and especially materialism, mammonism and satanism.

    Till now almost every religion has more or less, as stated before, accepted the three parts, viz. the first that of meritorious religious actions with ceremonies, etc., the second, that of devotion, and the third that of the Divine Knowledge, which has been already dealt with, under the spirituality zone. Mai-ism adds two more paths to the already well known three paths, referred hereafter.

    The universe shifts from spirituality to materialism and thereafter vice versa ad infinitum. The universe and therefore religions too have their states of growth, zenith, decay and death, which only means rebirth in a new body. We desire that even in old age, with the help of packets of medicines and various wonderful exercises, we may never die even after five hundred years. However, the Divine Laws make it inevitable that even the best built buildings, must be repaired and reconstructed and even pulled down, to build a new structure, utilising whatever materials of the old house are entirely sound and solid.

    Mai-ism is the new form of the essence of all the principal individual religions with certain indispensable new elements. Mai-ism gives to the world two more paths (IN ADDITION) which are for the new materialistic mentality of believing in nothing else except one's own personal experience and therefore for the new mentality which believes in self-evolution only through self-suffering and in one's own independent free will, which knows no allegiance to any outside agency of the stereotyped routinistic human wisdom dictated under individual religions.

    Mai-ism opens, for the new age with an entirely new mentality in new conditions, two more paths of effortful and effortless self-surrender, viz. the fourth path of self-surrender to God and Guru with every obedience to the Guru's suggestions and the fifth path of effortless self-surrenderleaving the whole burden on God and Guru. The surrendered of both types, are led actually by Mai through all the fearful forests of evolution after evolution. As Mai-ism says, the best and the most detailed teachings of any religion or even the sum total of all teachings of all religions put together are only "The first furlong formulae" of instructions on the infinite journey to the final destination. A stage comes when fully tired the traveller faints and swoons exhausted and none (not he himself) knows how and through what processes he has reached the destination. And that is God's and Guru's grace. For those first few furlongs, quite a nominal fraction of the whole journey, the evolution becomes quicker if the disciple effort fully exerts his best to carry out the instructions of the Guru. In fact, as stated in Mai-ism, Guru's grace is nothing without God's grace and vice-versa, even though compared to God, Guru is simply nothing. The a guru helps making the beginning and God leads the disciple, after the Guru's work is done, to the final destination. In the case of the effortless disciple, the Guru has to exert much more. All the same, Guru as also God are both most anxious to lead the effortful or effortless soul to the final destination. And that is the mysterious truth behind the final-most remedy of self-surrender, which universal Mai-ism places before the whole world.

    The effortless surrender path is also equally sure to take you to destination, although after a much longer period, even though superficially it may look impossible. The effortless path is described under Mai-ism in the type of its underlying mentality as under:

    Oh, God, whatever I appear to have done is done by Thee. Thou art my promptor in whatever I do good or bad. I know nothing and I have to do nothing and I am responsible for nothing. I am nothing. It is Thy Will that Thou art using me to fulfil. The whole universe is only Thy sport, unfold or fold it up, unwind or wind it up as Thou wilt. What is that to me and how am I concerned? You do whatever you like with Thy universe and Thy progress and Thy sports. What is that to me? Do as Thou likest. Do not place any burdens on me. Leave me alone, to be only remembering and repeating Thy sacred and most blessed name, at my own sweet will."   "Jaya Mai Jaya Markand Mai". Here the love and faith and complete self-surrender do the miraculous work.

    The spiritual aspirant who has developed the above stated mentality has not only inwardly, though desultorily, unconsciously and effortlessly mastered the mentality of practically denying his own self; but has reached the stage of denying the authorship, actorship, ownership or enjoyership of himself. He remains ever joyful, attributing every thing to God's Divine Will. He has eliminated from his mind everything else except himself and his God and Guru.

    He has fullest faith that he has to be and will be actually lifted by God and Guru from whatever position he stands on. He is sure that God and Guru have to perfect him just as a mother has to do her best possible, in respect of a lame and blind, dumb and deaf, but pitiable and fully surrendered child. Under Mai-ism, Guru is the spiritual mother and the disciple, her child.

    Mai bless the whole universe with the most righteous understanding and living, with universal religiosity, full of love, service, devotion and unconditional cheerful self-surrender; Mai bless the whole humanity with the highest stage of revived spirituality that would shatter the thickest and darkest clouds of rank materialism, selfishness, ignorance, evil and perverted intellect of vast wickedness.

    Mai shower Her highest grace of gratefulness, greatness, goodness, givingness, Godliness and goingness on one and all who try to understand and follow this Mai-ism Chart and to assimilate all instructions in this brochure of explanatory observations.

                                                                         


Bombay

                                                                                            

23-12-1965                                                                          MAI-SWARUPA  MAI-MARKAND



          





Wednesday, 13 April 2016

Mai-ism Chart Explanation - Pages 92 to 98




    To repeat what has been stated before, the spirituality aspirant does not mistake the unreality of the 
world for the reality of the spirit, and vice versa, sees no differences of the types, the world has for ever held and observed, and shatters all handicaps and barriers in the way of his realisation of the true reality. He is always ready to go ahead. His life routine during higher unoccupied hours is most intimately connected with problems and activities of the whole world's welfare. The universal outlook and all-lovingness form practically the whole substance of his personal life-mission-work.

    He tries gradually to reduce the whole universe to the irreducible minimum, as he fully knows that it holds him in the grip of a delusion about its existence of reality. He tries to finally wipe out all differences except, I and Thou (his God), and in the end, he finally merges himself, and his "I" in his God, and realises the finalmost state of "I" and "Thou" viz that they have become one. In the case of the disciple of the Guru, on the same lines, the disciple first eliminates the whole universe leaving only three varieties, viz., himself, his Guru and his God.  Next he identifies his Guru with his God. Thus three are reduced to  two, viz., himself and his God (with double aspect including guru). Finally his "I" merges in his God and what remains is the eternal Omnipresent Omniscient and Omnipotent God, whose denomination for the universal religionists in Mai-ism or U.R.Ms., is Mai.

Just in a little lighter vein, the idea may be gathered from the following anecdotes about how the Saints turn in the end to be the truest, under the hardest practice of the spirituality.


    One saint was wounded heavily by a robber when to the greatest luck an extremely charitable rich man came to his rescue. The Saint saw him, but due to greatest pain became unconscious. The charitable man took him to his place and treated him most royally. When the Saint regained his consciousness, the charitable man, out of great joy, inquired of him thus, to test the return of consciousness: "Revered Holiness, can you recognise me? Who am I?" The Saint in fullest serenity said,  "Yes, you are the very same that wounded me," and "The very same that taking pity on me took me to his house". "The very same, who being overjoyed with the return of my consciousness, has been inquiring of me "who I am". The Saint had no differences as of hatred and love,  cruelty  or  kindness, plundering or sheltering, experienced by him through the robber or the charitable man, respectively.  


    Saints of spirituality have very little personal desire to be satisfied. A saintly devotee was passing his time most miserably in utter poverty. His beloved Deity once took pity on him and appeared before him and said, "I am overpowered with thy devotion. Just demand anything you desire."  The devotee implored and said,  "Why did you take so much trouble for such a worthless creature? I want nothing." The Deity said, "Any way, let me do at least some service to you, now that I have come down to you." Said the Saint smilingly, "Quite right.  Please put in this thread in this needle hole." The Saint was stitching his tattered clothes and wanted to nominally satisfy the desire of the Deity by giving some nominal easiest work. The Deity heartily smiled with the highest appreciation of his non-beggingness, but insisted and said, "I am pleased with you , my child. Ask any boon. I shall grant it. Ask for some substantial thing as wealth or health?"  The Saint smiled in return with the familiarity of the full oneness and replied, "Well, please yourself with granting a boon. Please transfer my rheumatic pain from the left leg to the right leg."


    The final stage of nearest-ness, same-ness and one-ness of the Spiritual High Soul and the Supreme Soul has been brought home to the final-most-staged persons, through the following masterpieces. 


    Asked one spiritual devotee, "How much still longer, shalt Thou (God) maintain this screen between us which keeps Thy charming face hidden behind the screen?" The reply was, "I am without any screen. The screen is thee thyself. That veil, thou thyself hast flung over Me, keeping Me unseen by thee."  "Thou thyself hast to fling off the intervening curtain.  (surely this instance is not for so many Hindu philosophy-swollen-headed perfection-believing-and-claiming-saffron-garmented fools).


    One highest devotee knocked the door of God Almighty. the voice from within asked, "Who is there-" "It is I, Thy humblest slave" answered the devotee.  The reply was "I can't open. Come next time with a better insight". This thing of turning him away repeated itself till one day the devotee answered to the question, who is there?", with "It is Thou Thyself, only in the limited manifestation of me". And the doors at once were flung open and God embraced his devotee.


    God, too, cannot bear the idea of "inferiority" in the heart of His devotees. he refuses to embrace His devotees, on any lower plane than that of perfect unification, sameness and one-ness. Love reaches the climax of its joy only when fullest equality is established - SAMARASYA.


    No philosophers can unravel the mystery, which the touch of Divine Love alone can, when God's grace showers. So long as the sense of the differences of "I" and "Thou" remains, it is not the fully perfected stage.


    Prayed one highest spiritual devotee, "Grant that my conception of "Thou" may vanish, and vanish it so very completely that there may not remain even the distant-most smell of the once-existent notion of "I" and "Thou".


    This then is the general conception about the spirituality with which the Spirituality Zone deals. 


    Descending to our normal intellectual plane, the Mai-ism Chart shows under the spirituality zone three belts which are explained as under. 


    The first belt comprises "Teachers,  Saints,  Sages,  Gurus,  Masters,  Angels, Heirography, etc." or the world spiritual masters, etc.


    Mai-ism believes, that it is possible for any aspirant to come right up to the Spirituality Zone, either in the open and direct multitudinous graded stages through religion noted in the religiosity zone, or through the most invisibly indirect solitary and secluded single-ness methods of airplane overhead or subterranean routes, on taking up the course of "Light, Love and Life of Spiritual Communion and Divine Law Abiding". But further beyond, there is an inevitable halt for one and all without any exception. Any the highest aspirant can thrust himself ahead independently and without the help of any guru so far,  but here-beyond, a series of inevitable tests begins. Any disciple may be even much ahead of so many masters.  The higher an aspirant goes, his own self has practically to be his own guru. The Guru only blesses, encourages, replenishes the spiritual energies and helps to pull the disciple up. All the same, the disciple is required to pass the certificate test. Here the aspirant has not only to attain perfection but has to be certified as having reached perfection, before being accepted in the innermost circle of God Almighty.   


    The second belt is that of the Founders and Faiths. After having received the final finishing touch by the Teacher, Saint, Guru or the Master in the first belt, the aspirant being considered fully worthy of being entrusted with specific work of spreading morality, religiosity or spirituality, all over the world is given final instructions and illuminations here, with innumerable supernatural powers to enable him to successfully render his most valuable services of assigned and strictly defined tasks, under special Divine deputations, to the cause of the world's spiritual welfare. Here the aspirants have their wonderful originality and supreme supernatural powers of creation, sublimation and transformation etc.  Most of them, that are faithful and resolute and have successfully started new faiths of religions and sub-religions, religious sects and sub-sects, or religious Institutes of fraternities, brotherhood, etc. are and have been the worthiest inmates of this second belt.  


    The third belt comprises "Incarnations", and the highest souls that are the proved worthies of this belt are Emancipated Souls in this very life of theirs (Jivanmukta). The highest soul that has reached this stage enjoys the experiences of all states of waking,  dreaming,  sleeping, etc., even though in any one state. He is capable of performing external actions through the activities of all internal different faculties and organs of action, senses of knowledge, and mental thinking, wishing, discriminating and deciding powers. He is able to objectify the visions caused by the perception of ideas latent in the mind. He has the capacity of discrimination and overcoming the influence of any delusions, even while any one of the various states. He is ever in the enjoyment of the highest ecstasy, which is experienceable by other souls only for fewest moments, in a particular highest state. His ecstasy dripping from the highest state permeates all other inferior states as well. The static knowledge, experience and the working of the thinking, feeling and acting accumulates to form the intense notion of the extinction of all bodies. He has risen above the consciousness of any of the bodies, with an immeasurable enjoyment of an indescribable bliss. His physical life by its living itself, becomes religious observance and the highest blessedness conferred by his worthiest conversation is by itself his sacred words-repetition and his speech bu itself is a scripture and a never-failing highest awakener. He is the greatest elucidator of the highest Divine Knowledge and the performer of the unfathomable mysteries. He has the highest power of transformation and sublimation, without having recourse to words or resorting to any particular method. His will and grace are more than enough. In his presence any man feels as if enslaved, and vanquished under a unique irresistible charmful force. He shatters all the doubts, misgivings and misunderstandings and deficiencies and incorrectness of the deluded outlook etc., of the man on whom his full grace has showered, without any verbal explanations whatever.  His little  (?)  self is to him, merely his own God's manifestation. His every breath is by itself the prayer to his God. His words of blessings are unfailing promises.  His mind is the Divine Mother of activity. His body is the temple of his God. His enjoyments, are the offerings to his God. His sleep is his meditation of his God and his wanderings are circumambulations around around his God. Whatever he does, or he thinks, is only the worship of his God.  Whatever he wishes is his god's divine will.


    Here finishes the Spirituality Zone, and next we say a few words about the Mai's Supreme Sphere.      




          


Tuesday, 12 April 2016

Mai-ism Chart Explanation - Pages 84 to 92

    Once the natural aptitude is discovered, such high ambitioned souls as are naturally of the action and activity-temperament, should e turned to the particular groove, which deals with "Love and Service", which has been religionised now under Mai-ism.  There are hundreds of instances, where persons most desirous and capable of rendering most efficient service to several biggest and noblest purposes, have no enthusiasm because there is no religious belief, about love and service as items of propitiating God.   If there be any trifling value, surely it is not even one-tenth of the value assigned to any of the above-said routinistic undertakings.  It is only a new teaching, started by the society reformers and dissenters from religion, viz. that work is now and recently called worship, just by way of self-defence, against routine-religion-irreligionists. Please also note, that even in mouth-gagging stunt statement, there is no clarity.  "Work" is twisted to mean "service to others" to defend one's own act and attitude of evading or neglecting or even condemning worship.  It is not a religious teaching but an anti-religious man's challengeful self-defending teaching.  The Universal Religion of Mai-ism, on the other hand, sets a much higher value om universal love and service, than on any of the routinistic worldly undertakings, while worship is held in great esteem, provided, it is not without the basic living factors of universal love and service.  That is one of the greatest differences, so prominently emphasised with illustrations, under Mai-ism.

    Under Mai-ism running of an orphanage or widows' relief home or running to extinguish fires or jumping into the river to save a drowning man, are all, after all not only religious acts, but acts of a much greater showering of Mai's grace and protection.  Under Mai-ism, universal love, universal service to God, Guru or God's children and devotion and unconditional cheerful self-surrender (to God and Guru) have many times much higher value than all the afore-stated routinistic religious undertakings.

    The man of action has been connected up with religion and with all the benefits of religion and Mai's grace, through the very commandments under Mai-ism.

    Next, we pass on to the man of the noblest (though most common-place) actions, thoughts and wishes, who in addition and principally is the man of superior moral and devotional qualities, sentiments and emotions of heart. This is the largest class of the religious followers, as in this subpath the progress is made without any great, hard and trying conditions to fulfill.   Here, the progress is slow but with ease and only gradually increased voluntary self-imposed strictness, without any too much of discipline and severity, which the man of worldly responsibilities of family and profession, works, worries and woes, would not cheerfully hail, nor would be able to cope with. Any looseness and lackness of rigidity, discipline, and responsibility, the man of philosophical meditative nature would not appreciate associations with the over-consuming wastefulness of the most precious God's gift of life, through noisy never-ending wandering whirlful shuttle-cock-like shilly-shally, shiftingsful living.  Hence this routine class under description stands and lives by itself and forms practically a much larger class, of persons living with emotional and routine religiosity, than that of men of action or of the highly religious, philosophical or meditational mood.  The path of devotion is a rambling, playful path, where teaching is made most convenient and suited to the sweet will and high or low capacity of the taught.

    The emotional path of devotion is as easy and pleasant as of serving some best songstress with fanning her (and oneself), when she is singing her most enchanting masterpieces to the richest audience. It is a path where the aspirant progresses with the tenderness of the noblest qualities of heart, while he himself is a part enjoyer and is free and without any crushing pressure, pull, strain, push or fall. This accounts for the largest number of religious followers in this particular branch of devotion.  Places where devotion is most prominent are mostly sanctuaries and asylums and shelters for consolations and frogettingness of one's unbearable miseries, on surrendering oneself to the God and Guru.  Here the progress is not so very quick and there are also chances of remaining under delusion about having progressed well, even though really there is only standstillism. It is the beaten path of the multitude and mass, of a public and crowd nature, where hypocrites and cheats, too, have a very large scope.  Most of the religious preachers of the masses live upon their activity in this path.  It is a path of no technicality, and of greatest familiarity.  Success and progress in this path depend on softening the wildness of animalism through the intensification of that noblest element within the heart of every living person, which is known as "love".  It is the poet's, musician's and artist's path of progressing in religion. The underlying working principle is that the various types of harmful and wasteful, immoral and base desires are withdrawn from innumerable quarters of attractions and infatuations, and are concentrated on one extremely sublime person or principle, as a result of the supreme attraction for that particular love-object.  It is not the path of renunciation, asceticism or negation, but a higher and higher substitution of the subject of craving.  There is no abruptness, snapping or suddenness of life.  It is not the act of pouring out the inferior liquid contents of the life-bottle and filling it with the superior liquid (say, of throwing out water and filling in milk), but the gradual process of progressing from 9/10ths of water and 1/10th of milk to 9/10ths of milk and 1/10th of water and finally attaining the stage of the whole bottle being filled with the unadulterated and purest milk.   It is most popular and claims its own place in the paths of self-evolution and religion for one great reason, viz. that it process is based on "love" with which no living person is born ungifted. Everyone likes, loves, at least "to be loved", if not to love. As a matter of fact, it is the most natural and automatic non-technical and social process of evolution.  When any desire or attachment attains the stage of "love", that love exhibits the most wonderfully miraculous powers.  As Mai-ism states, it is the highest and most wonderful force of love that makes a savage man and an ever-changeful emotional woman to be a He-deity and a She-deity.

    "Love" is a limitless, mysterious, heaven-born sentiment lying most dormant, as if it is non-existent in every heart.  It offers helpfulness to the object of love, learns patience, gets fearlessness, generates sincerity in its dealings and purifies the heart. It has its own nobility, grace, humility and charmfulness.  During emergencies, it releases tremendous inward latent strength, and has the greatest power of transforming vices into virtues and evils into various shades of goodness.   It derives its joy from giving and generosity, realises responsibility, prizes faithfulness at its highest, and remains contented with any poverty.  It knows the art of conquering and unification and fully fulfills the purpose of human life.  

    Even lust, although so much condemnable, if sublimated, is at the end, found to be only the grossest form, but of love and hence if the sublimating process is pursued till the goal is reached, in the long run, even lust, to start with, takes the man to the supreme Soul or God or Mai. Just as any river, although by its own force carrying so many fallen tree-trunks, ordinary debris, etc. finally goes to the ocean, without any turn towards the banks for unburdening itself, uncarried materials being stuck up anywhere on the banks, so does this path slowly but surely take men to the final goal.  It is the path of "accept me as I am", with fullest faith in the most forgiving highest excellence of the beloved God.

    The aspirant on this path has most naturally his wife and children as the human objects of his love, with gradual intensification.  After materialistic cravings and either after satisfaction or discontentment, he comes to realise a certain truth, with saddening experiences.  That truth is that the feeling of love which he has developed towards the inferior objects should be turned towards higher and higher, more holy, and more saintly, pure and strong-minded superior souls. From persons and sources of pleasure and enjoyment, he turns to the virtuous, moral and high-charactered persons, and thereafter he tries to seek the company of religious persons and saints and yet thereafter, to some specific living Guru, who having passed him through the candidature of ardent and sincere discipleship, introduces him to God.  

    This path of evolution is that of attachment, love, service ad sacrifice for one's own Guru, to start with, and later to God and Guru, after the Guru initiates the aspirant to feel the existence and presence of God.  The devotion to God gradually matures itself to be the divine-most love for God.  Love for God manifests itself in the allround universal common love and service for all God's children.

    Prayers, hymns-singing, dancing, etc. are the measures for propitiating God and are the earliest avenues for the flow of God-love.  Nothing is more clear than the truth, that the devotee with true humility, faith, love and obedience, gradually acquires the same attributes as those of God, meditated upon.  The man of heart and emotion has the spiritual benefit of being sublimated under the path of devotion and Divine Love, under religion.

    The man with the subtlest thinking and meditational and discriminative faculties deals with Divine Knowledge through scriptures and philosophical literature.  As so often stated, there are fewest possibilities of air-tight and water-tight compartments.  Some aspirants are for soul-knowledge and some for God-knowledge, and some for both in varying proportions.  Profound, deepmost truth-seeking, thoughtful absorption, study of experience of one-self and others, guidance through the scriptural lore, which practically means a detailed description of the experiences and final conclusions of the highest souls, and the detailed knowledge of their ways and means and measures, and God's and Guru's grace - these are the principal sources through which the Divine Knowledge is attained.  To express the same in the fewest words, meditation-absorption, essence-churning from experience,and scripture-studies, but principally, God's and Guru's grace : are the four principal instruments of expediting progress on the path of spirituality.

    It may be noted that just as the devotee neglects inferior matters, for deriving the maximum joy of remaining united with his subject of love, so also the man of meditational nature remains absent-minded and relishless in all matters except his own particular meditative mood, in respect of his meditational subjects, ideals, theories, propositions and various smallest details.  Both are hundreds of miles away from and above the plane of the common worldly man of "eat-drink-and-be-merry" mentality.

    What Mai-ism has discovered and felt as one of the greatest human misunderstandings with most of the religionists is, that they believe religious progress to be simply an easy matter as of turning coals into sugar candy-pieces, with the waving over of a magical wand.

    If the most trivial thing as the equipment of oneself to get service of a few coins to maintain one's family requires constant study and devoting of so many of one's best years in schools and colleges, is it not an idiocy of belief, that the art of living one's life so as to attain maximum happiness and not be subjected to the smallest misery, be considered attainable with only a finger snip? Any university course training as of U.R.A. shown in the Mai-ism Chart is indispensable, before any recognisable stage is attained in the realm of true religiosity.

    The second big misunderstanding is that almost all religionists have most pitiably erred in taking only a part which they represent, to be the whole, and pose themselves, to be the advocates of, the fullest whole. Surely, each part has the potentiality if sufficient provision required for fulfillment of the whole. But each part needs essentially, being unified with all other equally essential parts, to reach perfection, as one whole. No individual essential part can claim monopolisation as the entirely perfect whole.

    Further, one practical error is that of the violation of the natural sequential order and hurriedly jumping up to the higher step without minding the most immature state on the lower step itself, which results in most deplorable and unmendable misplacement and disharmony, and slippery retrogressions.

    If we consider the full man to represent "religiosity" in its widest sense as stated before, morality represents his hands and feet, religiosity in its ordinary afore-described sense, represents his heart, the path of Divine Knowledge represents his head, and truest spirituality represents his soul.

    To repeat, the path representing the development principally of the soul or spirit is the path of spirituality. In its most familiar aspect it pre-eminently refers to the practice of the spiritual communion and spiritual union through the mysticism practices of what they call "Yoga". This word, most famous in the occult science, literally and especially under Mai-ism without so many deflections, means union (of the aspirant's self, soul and spirit with the Highest Self Soul and Spirit).  Here, too, many have been the victims of the aforesaid error of misplacement or of placing the cart before the horse. So many have foolishly renounced the world, without the smallest practice of self-denial or of attaining mastery over vices or of regulating various desires or living a life of virtue and discipline and have till the end of their life remained under the delusion of having attained almost perfection.

    Any student of Spiritual Communion or Union with God or Soul or God's Nature full knows, that the preliminary basic grounding has to be done with self-control (Yama) and regulated disciplined living (Niyama), which is particularly the same task as of mastering the requirements of the morality zone. The acceptance of the path of spirituality implies the craving for the communion or union, being ready to renounce everything that is obstructive, deadening the relishfulness of all carnal pleasures and maintaining every perseverance of energetically going through and mastering innumerable exercises in succession. Spirituality, as stated before, has to deal, to an enormous extent, with all inward elements which have most intimate relations with subtler and subtlest layers, vehicles, sheaths, bodies and worlds, etc. The spirituality aspirant studies all Divine Laws and tries to have the mastery of the various powers, forces, energies and strengths, working in the macrocosm and microcosm. The advanced aspirant who is desirous of going to the highest spirituality has no personal desires and fewest requirements, only to keep up the body, with every purity of head, heart and soul. There remains very little or nothing at the end of his achievement, as one man against another, or even as man against woman. He practically perceives only the soul within, whenever he deals with any one and the conception of sex-difference practically vanishes fully, for him.




          


Thursday, 7 April 2016

Mai-ism Chart Explanation - Pages 74 to 84


    After the morality zone is successfully passed through, and after the basic grounding stage of U.R.A. of the religiosity zone has been mastered, there are several paths of proceeding ahead ; the principal two thereof may be taken to be (1) the path of the religion direct, and (2) the path of spirituality which practically means the path of self-evolution.    With this small bifurcation, the pursuers of both these paths meet again (as stated before) at the border of the "spirituality zone" which begins with "Teachers, Saints, Sages" belt.  The former goes through the million men's beaten path, and the latter through the solitude-path followed by self, mainly through the guidance of a Guru, the Spirituality Master.

    Mai-ism accepts and assumes only the purest, unadulterated, unspoiled elements to be utilised and resorted to, and hence is most definitely of opinion, that taking the widest formerly-stated meaning of the word "Guru", there is none in the whole universe who has had or has no Guru. The only thing is the acceptance on both sides is extremely rare or rarest.  Mai-ism insists that every one desirous of progress in any subject must have a Guru, let him be only fewest steps ahead of him, who is interested in his welfare and exerts his best to elevate the disciple, and watch and bring about the disciple's permanent and eternal worldly and spiritual welfare.  The best formula for getting the highest grace of such a deserving, and capacious Guru is the universal Mai-istic formula of Love, Service, Devotion and Unconditional Cheerful Self-Surrender.

    Leaving aside the small-staged Gurus in succession as the person advances, viewed from another angle, principally there can be three sources of Guru guidance (1) Any living Guru, (2) One's own self as one's Guru and (3) God or Mai as the Guru through Her powers and angelic or deity agency as a result of supreme devotion. In the sense of No. (2), the Guru is one's own self after periodical Spiritual Communion and Spiritual Union with the Highest Self, the Mai. Here the gross and dross self is the disciple, and the same self united with the Highest Self is the Guru.  The lower mind or the ordinary pupil, and the higher mind or the senior pupil, who is made the monitor trained and authorised to keep order and carry out the teachers' instructions.  The self becomes the disciple and friend of the self. The Self as the Guru emancipates the self as the disciple through the help of the self, one's own internal instruments of faculties, mind, heart, soul, etc. No.(1) is the living religious Guru, No. (2) is the self spiritual Guru and No. (3) is the God or Mai as Guru.  In No. (2), it may appear, there is a contradiction, but higher souls on higher stages have the actual experience of the self acting both ways, through lower mind and the higher mind, the stirred-up self and the witness self, or the tempting self and the final control-commanding-self.  While that is possible and even practical, the fact does not disappear that it is the most difficult task to split up the same self into two entities, with often times the contradictory nature. Thus Guru No. (1) is the easiest, No. (3) is next easier, and No. (2) is most difficult to deal with.  No.1 requires love, faith and obedience, comparatively easy virtues, No. (3) requires love, service, devotion and self-surrender, and No, (2) requires self-control, constant watchfulness and perfect proofness against self-delusion.  Practically for progressing forward, the higher self has all along to work and live as the enemy of the lower self.

    To repeat again, the spirituality zone treats practically with Guru-disciple-working progress.  Everything done before is being revised and sublimated, tested, perfected and set apart as finished and perfected potions of the self-evolution.  The highest Mai-istic Guru first becomes, as it were, the disciple of his disciple and studies him fully inch by inch just as a mother studies her child.  Under Mai-ism the Guru is Mother (Maiji).  He first studies himself every smallest part of the most complicated machinery that has made up the disciple, before he sees himself up to the hardest task of perfecting the machinery. He is the expert who knows human nature and human machinery, and utilises any instruments and applies all the working engines and appliances, to repair the disciple's machinery and expedite his evolution. He knows every nook and corner, straight lanes and blind alleys of the unknown region, through which the disciple has to be led.  He is the Mai-sent guide in response to the disciple's self-surrender, who is deputed to bring back Her forlornrepentant child home. He utilise any conveyance - a plane, a train, a motor car, a carriage, a horse, a mule, and even a donkey in a mountainous pass. His only object is to bring the repentant child speediest and nearest the home.  He is helping the "back-goingness".

    Speaking in the widest all-comprehensive sense of "religiosity" which includes "spirituality", we have the following reconnaissance of the primary knowledge.  In fact it is only since the last few centuries (less than five) that with the multi-sided intellectual development, it has been necessary to cut out different portions as morality and spirituality, from the parental old denomination of "religiosity".

    As soon as any advancing soul begins to have a soft corner for God and religion, the very same code of morality and virtue is given a new shining colour.  What was named "virtue" before God and religion were accepted, receives the new name of "merit" (punyah), say, the credited item in one's account with God, which propitiates God and secures God's grace, for being made happier and higher. Restricted to morality zone alone, none can satisfactorily reply the question, "Why anyone must be virtuous?", but Mai-ism connects up the need of virtue with the most natural desire of being happier and higher, so very universally there, for every human being.  The idea not a new one, but the appealing and persuading argument is made most clear, intense and at once acceptable under Mai-ism.  So much of results depends on intensities, priorities, proportions and associations with the conforming or contradicting basic ground, and environmental elements.    

    You are not bound at all and there is no reason why you should love and serve others and make a sacrifice of your possessions, comforts, etc.  However, if you wish to be happier and relieved of your miseries, loving and serving others are the price to be paid for purchasing your own happiness and betterment, under Mai-ism. Its proof ? The proof lies in the eating of the pudding. No scriptures and no compulsions. There have been millions of the said experiences to and of so many. First, you have to study them for creating faith.  Thereafter, you may as well try. You are free to accept or reject the truth after your own personal experiences. This is the Mai-istic stand.

    Any man is principally calssifiable under any of the four types : he is practical, emotional, intellectual or spiritual.  He has the preponderance of either activity, feeling, thinking or self-absorbing.  In the man-machinery, man's main factors are (physical) the hands and feet, etc. to act, (emotional) the heart to feel nobly, (intellectual) the head to think clearly and deeply and correctly and (spiritual) the Soul to realise the final Truth of Unity.

    For a minute analyst of human psychology, it is interesting to note that each of these four classifications has millions of stages, on any particular one of each, or on which, each human being stands.  There are certain human limitations, which are responsible for most of the miseries of human beings. The first thing is that we cannot read the minds of others, as clearly as the moon in the sky, and yet none remains satisfied with believing only those things which he most vividly sees.  The idiotic man, neither a complete non-believer nor a believer, believes millions of things for which he has no direct convincing proof whatsoever.  He imagines and lives in imaginations, about what every other person is, trusting too much on his own conclusions.  Each person has one's own universe created by oneself, which is so often in conflict with God's natural creation. This inability to read others' mind has been so very stupendously and stupidly utilised for one's selfish ends, by hypocrites and wicked persons, mainly through words and speeches and outside false approaches, appearances, gestures and actions.  The second limitation is that every one judges another practically on the same lines as what oneself is. A god man cannot see the evil and an evil man cannot see any good in others. The third limitation is that even though any one tried hard, he cannot see beyond his own stage for any longer range than the most negligible, either above or below. Another confusing factor is that there are millions of yes-no or no-yes stages between cent-per cent yes and no.  A partly filled bottle is neither empty nor filled.  And the very same condition looks "yes" to one and "no" to another. One further biggest human blunder is that any particular experience of oneself in one's little most living environment and special local and personal condition is taken to be true foe the whole world and humanity. or to put it in broad language mistaking individual beliefs, for universal and vice versa. The result is that we live in misunderstandings and delusions and commit often grossest, most harmful blunders, which often end in so many types of worst wishes, thoughts and actions, bad bloods, prejudices and hatreds.

    The human world, looked from this point of view, is the greatest Babel Tower of eternity where each one lives in obedience to the promptings of one's own self-created creation, which has least of any reliable data and is often in clash with other man-made creations, and other men's individual creations and God's actual and real creation.  


    Much worse than even this is the unfortunate truth, that each man does not know even his own self-Blindness, and perversions stand piled over piles.  Due to self-pride and self-infatuation, fewest men try to recount all their blunders or misunderstandings, even after they are known and exposed.  The world's wheel of the said blindness, ignorance, vice and wickedness goes on revolving for eternity.  Those that are disgusted, and tired and exhausted therewith, seek the higher path of religiosity and spirituality. The easiest, simplest and most fortunate happening in the individual's life is that, on living the life of gratefulness, greatness, goodness and givingness, with love and service to God's children, God Himself or Mai Herself so adjusts all circumstances, that the person under God's grace is somehow connected up with the Guru, who can lead him forward through the thickest, blackest, and most fearful darkness.


    When a standing blind man is startled with shouts of "serpent ... serpent ... getaway ... take care", what is the best thing he can do? In which directions should he run? He is much more safe in the standing position, lest while running he tramples on the serpent, and the serpent bites him to death.

    The wisest man's wisdom is to invoke the sympathy and help of God and Guru with full humility and to wind up his own little wisdom, knowledge and conclusion. He summons up all his faith and follows most faithfully. And that is the path of the Guru-discipleship.  If most fortunately, there is a belief in God, the aspirant climbs over the spiritual staircase, jumping over a long series of steps at a time with the tight-most hand-grip over the two sides-railings of God and Guru. Guru is only an infinitesimal part and miniature of God. God is the ever-flowing river, religiosity and spirituality are the living nectar-like waters ; but without a vessel, viz. the Guru, mere prayers offered to the river cannot assuage your thirst.  Guru without God and God without Guru are both least useful. Mai-ism recommends neither God alone, nor Guru alone, but both God and Guru.  Guru is the nearest watr-jug to the thirsty bed-ridden, unlike the distant river.

    Of course this is one of the views, with the predominance of the practical-working, and basis-mentality of religiosity and spirituality.

    The Guru tries to discover the disciple, to ascertain where he is at his best.  If he is a man principally of the active and physical type, he advises him and carries him ahead through certain propositions of a work-nature, of course till the point he can go therewith.

    Such sorts of activities, enjoined under the name of "God and Religion", with or without Guru, or with small-planned and temporary time-being Gurus, are as under: (They give varied experiences of elevating and purifying the mind and the soul through occasions and opportunities offering themselves, while the progressive aspirant is engaged in the performance of the said religious works).

    These are: scriptures-reading-attendances, gifts, charities, physical bodily troubles, self-mortifications, austerities, fasts, daily religious routines, church-attendances, pilgrimages, holy-bathings, poor-feedings, holy-men-helpings, hermitages-visits, saints-services, constant contacts with holiest persons in holiest places, provisions and arrangements for holy scriptures-readings or preachings, practising certain specific vows, etc. etc.

    The observance of all these may be called "routinistic religion-observance". This is only the starting step of religion, but thousands remain under the delusion that they have practically reached the end or at least they are immensely superior to those who do not observe these religious requirements. They have little idea that there are so many other ways as well, of self-evolution and God-approach.

    A bit higher than the routinistic plane, the disciple is introduced to rites and ceremonies (the activity part), prayers and worship, etc. (the emotional part), study of scriptures and philosophies (the intellectual part, and meditations (the spiritual part). After a continued observation of the shishya or disciple by the Guru or by the higher self of oneself, or one's God or worshipped deity, it becomes a decided point as to what the aspirant's faculties, likes and dislikes, temperaments and aptitudes are.

    In the case of the past religions, we cannot say, whether certain evils crept in later and degeneration set in and both made their way to reduce the spiritual strength, or that there were certain defects from the very commencement. But one thing is certain, viz. it is a task of the great world-welfare wishers, to undertake a minute impartial universal-outlooked study of the religions, as they are today, and to form decisions as to what is the needful to bring the practice of various religions to their maximum efficiency. It is an interesting study. A general uproar of dissatisfaction cannot help us constructively. Of course, decrying religion is the most common and easily successful senseless activity for the religion-destructionists. Let us try to see through, analysing the various factors and influences.     

    The above-stated routine nature of religion brought in one great drawback.  The followers as also the leaders placed such a high value on the benefits accruing from the observances of the routine religion that the importance of developing virtue, character, morality, honesty, etc. lost all its value and the greatest weapon of the religion-destructionists is to point out the staggering lapses of virtue, morality and character in the life of the routine religionists. The second evil was that service outside any purposes labelled as "religious" became entirely rarest.  Any charitable routine religious man would spend hundreds and thousands over, say, sacrifices or holy-men-feastings, etc., but would not spend a single coin for the medicines of the dying, needy next-door neighbour.  The psychology underlying was that whatever was spent or sacrificed for whatever was labelled as religious, was a lucrative, sure and safe investment for happiness in this life, or next, or in this world or above.  This is an extremely subtle point to appreciate and most emphatically to note.  Whatever is religionised or placed before the followers' world as the commandment of a religion, receives the maximum value and is followed to the letter by millions of followers, since innumerable ages. Love and Service, and that too universal, have never, never been till now "religionised" by any religion, and that is one of the greatest betterment changes, which Mai-ism has introduced, as Mai's very first commandment under the new Universal Religion of Mai-ism.  The third devil that crept in was the fear of God's divine wrath on violation of certain requirements.  As a result of the monopolisation of divine knowledge and details, and spreading of superstitions and increasing continuance of religious ignorance, this became the most powerful weapon in the hands of the custodians of religion.  If we study the past history of different religions, we have the most disappointing and saddening pictures. The absence of any emphasis laid on morality, virtue, character, etc., by religion itself, the monopolisation of divine knowledge and ceremonial and scriptural details, the greater and greater narrowing down of the general outlook, the greater and greater dwarfishness of God, and diminution of the dimensions of "I" and "mine", of the religious followers in respect of persons and things, desires, thoughts, feelings and actions, etc. included therein, and further, the later exploitations by the religious preachers and the establishments of intellectual powerful machineries for spreading of superstition and ignorance, and finally, the terrorisations of the religious authorities through fears of divine wrath : all these added together have been responsible for the advent and advancement of the religion-destructionists, nausea at the very word of God or religion, and inward disgust and hatred on having the sight of a preacher or priest, etc.

    But wiser counsels and considerations should prevail. We do not condemn air-flying because the pilots are not experts and true to their duties. We do not condemn house-building because masons are not efficient and materials are no reliable.  We do not divert away a river from near our city because every year some few careless boys and girls are drowned.  The pilots, masons, materials and the river-bathing boys and girls are to be better trained up ; and nothing would be more foolish than to condemn air-flying, house-building or going to bathe in the river.  In a word, if any religion is bad, improve or substitute that religion, but to do away with religion itself is only a dark ignorance about the best advantages of a true religion, truly practised.  During the pristine purity of each religion, what best benefits of civilisation each religion has conferred on humanity in the past can never be overestimated.  Let us think deeply about what a universal religion is capable of doing in future, in full harmony, with all revised or renewed individual religions, and with newer illumination of science, psychology, rationalism, and comparative study of sister religions and the free religious history of the whole world.