JAI MAI JAI MARKAND MAI
(14) Individual religion is meant for individual issues and ends : Universal religion for universal issues and ends.
(15) There can be no contradiction in the concurrent living of one's life in accordance with both religions, individual and universal, for any person. Although one lives one's life as an individual, every one is most naturally expected to be the most rhythmic part-unit of the universal whole. Again, any truth, seemingly of an individual nature, cannot be contradictory to the Universal truth, in ultimate reality. No hand, foot or mind has wished any illness of the whole body or any other bodily part, and no body has wished its hand, foot or mind to get worse ill or useless.
(16) Mai-ism believes that man-to-God relationship without a preliminary sufficiently satisfactory man-to-man relationship is only a hypocritical delusion.
(17) True religion requires a life of selflessness with love and service to all children of one's Beloved God of whatever concept. There are obstructions, oppositions and sometimes even harmful results of making sacrifice out of Love and Service, with the universal-mindedness and selfless divine spirit. Mai-ism therefore adds the proviso "to the extent of one's possibility and practicability". Mai-ism recommends and insists upon accepting the ideal of Love and Service, which every Mai-ist has to try his best to approach and develop his individuality through trials, undergoings and successes, more and more. On greater and greater development one gets stronger and stronger, to meet the obstructions, oppositions and temporary losses and harms. There is the generation of a small circuit, in speedier and speedier working. You love and serve. There are worldly oppositions and abuses of your love and services, but your strength to conquer them proceeds from your Mai's and your Guru's grace and your own belief and faith in your protection by your Guru and your Mai, in as much as you have loved and served Her children, and She has promised accordingly under universal religion of Mai-ism.
(18) There is nothing like the superiority or exclusiveness or best-ness or the only-ness of any religion. As a preliminary natural human weakness, it may be considered excusable, that one's own birth religion may appeal to oneself as being the best. It should, however, never be forgotten that it can be the best for one's own self alone. In fact, it is the most divine Mai-istic arrangement with the universal principle of hastening the religious evolution of every soul, that the birth is given in that particular religion and religious society where there is the maximum facility for a particular type of development, most needed for any particular soul. ( Mai is sarva-mangala). This is however only a general principle with all possibilities of exceptions.
(19) Religious self-progress depends, not so much on what any particular religion prescribes or preaches, as on the untiring, unflinching, determined, continued, incessant, individual effort and struggling exertion, with which the strictly religious life is lived, as a result of the faith in the Divine Law, Grace and Mercy of Guru and God respectively and the love for one's God, Guru, and God's all children and reverence for all God-revealed Religions.
(20) Mai-ism which has as its principal tenets, Universality, Love and Service, dispenses with any indispensable pre-condition, about the belief in the very existence of God, provided one honestly and conscientiously lives the life of Universal Love and Service, to the extent of one's possibility and practicability. This represents the smaller circuit referred to above. Though smaller, the circuit is closed and complete in itself and remains ever revolving for the aspirant, to reach higher and higher stages.
(21) There is nothing like any superiority or inferiority, as between any Universal Religious Society, on one hand, and the Society of a Universal Religion, on the other.
(22) Both are complementary to each other. The only thing is that the nature of work, although directed towards the same goal, differs.
(23) The legitimate work falling within the purview of the former is that of the best man-to-man relationship, whereas the work of the latter is directed towards the best man-to-God relationship, after best man-to-man relationship has been achieved. (2) The latter represents the power by which the former expression is sought to be raised, as in the algebraic expression "raised to certain power".
(24) There is more or less the sameness because the world's welfare depends on the final product of (1) the units of persons and (2) the units of moral, religious and spiritual stage and strength.
(25) Mai-ism believes, that without at least a fairly workable mastery of morality, religiosity has very little usefulness and meaning, and without the advanced mastery of morality and religiosity together, spirituality means practically nothing.
(26) The smooth running and happiness of the world as one family, depends on three principal factors, viz. morality, religiosity and spirituality. The first can be the ruling realm of any Institute like the Universal Religious Alliance, federation, fraternity or society, the second, the ruling realm of any Universal Religion as Mai-ism, and the third, the ruling realm of any Institute like the Spiritual Council of Sages, or Universal Saints' Order etc. Unless all unitedly work together as one, the disproportion would surely forever create innumerable discords. Morality sows and saves, religiosity seeks and secures, and spirituality sums up and saturates, limitless peace and highest happiness.
(27) Mai-ism believes that all acts of virtue, goodness, morality, justice, truth, etc. or their opposites can be subsumed under any of the three classifications, viz. love, indifference and hatred. Love opens up the treasure-house of all goodness, virtue, peace of mind and true happiness. Hatred results in betrayals, defiance, condemnation, injuries and harmfulness of the most painful and oppressive nature.
(28) Mai-ism lays the highest emphasis on loving all and hating none, and enjoins leaving all questions of any injustice, any omission of return or remuneration or ingratitude, etc. to Mai, through the next two tenets of Devotion and Unconditional Cheerful Self-surrender.
(29) It is a practical universal truth, that love begets love and service is only the manifestation of Love, in the practical visible and describable form.
(30) As the aspirant advances, he should practise non-resistance even to all befalling sufferings, to the extent he can practically bear them, for even sufferings are Mai-sent and are blessings in disguise, for expediting one's perfection. Christ's Teachings of "Resist no evil" implies this point of guidance and wisdom.
(31) The whole working of the universe is being done by the one Final-most, Infinite Life-Power (one of the many aspects of Mai) through two principal aspects and elements, positive-negative and negative-positive, both manifesting themselves in the human world as man and woman, and in all other regions of any working, as forces, representable in forms of the genders of the masculine and the feminine. The greater the rhythmic unity of both, the greater the happiness of the world. Mai-ism therefore most strongly recommends spiritual coequal status of man and woman (The vertical axis of Mai-ism swastika) with as great emphasis, as on the universal-mindedness which represents the horizontal axis of the Mai-ism Swastika.
(32) Man and woman are the centrifugal and centripetal forces of human life. Both have certain virtues and vices in common but certain inherent natures are particularly man's or woman's. These should be fully studied and mutually adjusted, overlooked, tolerated, excused, kindly treated or appreciated with reciprocal love and service, and with mutual or self-volunteered devotion and surrender, if possible. This is indispensable, because no man or woman can live without the other's love, sympathy, help and co-operation, both being complimentary to and serving each other. The nearer any man and woman are, practically on the same plane of morality, religiosity and spirituality, without any topsy-turvying of the natural abilities and declivities, adaptabilities and fields of activities and duties of each, the happier both of them are on inter-communion. Individuality of each has to be accepted and respected with least disturbing and dabbling and unity has to be achieved with mutual sacrifice, love, service and faith.
(33) To repeat, voluntary self-surrender would generate great blessedness. Mai-ism has two special characteristics, one, the universality, and, the other, the spiritual and religious equality or the co-equal status of man and woman. These are invisibly represented in Mai-ism Swastika by the horizontal and vertical axis respectively. Swastika-living is the speediest and shortest Mai-ism scripture.
(34) Mai-ism is the 20th Century universal, psychological, rational religion, which respects reason, experience, conscience and science. Under Mai-ism, science does not mean merely materialistic, physical science, but includes all other sciences as well, say, metaphysical, occult, yogic, astrological, spiritualistic, psychic etc. A Mai-ist can assert "He does not believe a certain truth" but he can't at once discard anything or any science as "absurd, idiotic or impossible." Mai-ism is a religion of one God of all, for all religionists, or the religion of the entire humanity deified as God, for all lovers of humanity or both. Mai-ism advocates universal love and service as its principal tenets for a portion of mankind, viz. lovers of humanity. For another portion, viz. God-believers, Mai-ism suggests, in addition to universal love and service and not without these, the further two tenets of devotion and unconditional cheerful self-surrender to one's own select God, and God's Divine Will. True lovers of humanity alone, as well, can attain their perfection of infinite life, on gainng infinite light and infinite love, and on living their life in full accordance with Divine law-abidance and in spiritual communion, and in tune with the Infinity and Eternity.
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." ]