Jay Mai Jay Markand Mai

Dear Brothers and Sisters

I humbly pray to Most Beloved Motherly Saint Maiji for the

spiritual and temporal welfare and progress of each and every
one of you. Maai the Universal Mother of all, propitiable on
living the life of Universal Love and Service with Devotion and
unconditional cheerful Self surrender , Bless us All.

We are celebrating the 90th Maiji Jayanthi from

21-12-1974 to 23-12-1974.

On this happy occasion, I wish to disclose some sacred

Mai-istic instructions for the relief of Misery, which has been
imparted to me by our beloved Founder Maiji, Maai Swarupa
Maai-Markandji.

Miseries of illness occur by way of painful reactions of

certain causes in the physical body and the working
capacities of mind etc. The most apparent physical trouble,
illness or disorder is due to the disregard or ignorance of the
general rules or precautions which govern the working of the
body and the mind. With the advance of medical science aids
and cures are fortunately now available. However these
facilities resulting from scientific discoveries are
counterbalanced by the high cost of medicine and other
difficulties. As a result, in spite of claims on the advancement
of civilisation and other scientific progress, the total number of
suffering persons have increased considerably. This is
evidenced by the impartial, unflattering opinions expressed
fearlessly everywhere.

On innumerable occasions the divine aid has been

experienced as marvellously useful in relieving miseries at so
many quarters all around the world. It is unfortunate that our
Indian brothers are too idle to pursue any enquiries in this
direction in a true scientific manner and ascertain facts on the
basis of first-hand information and direct evidence. It is still
more unfortunate that there are very few interested in
spreading the truth of their experiences in divine aid and
knowledge in a humanitarian missionary spirit.

The result is the two extreme beliefs on the subject, both

conclusions being arrived at without any serious thought,
enquiries or personal experiences. One is that of out and out
non-believers who refuse to accept things even when results
are shown in front of their own eyes. They are fanatics in
favour of atheism with the violent determination of sweeping
out any talk or thought which are likely to lead one to the
higher considerations concerning invisible forces, Divine aid,
Saintly Incarnations etc. The other suffers from such an
overpowering blind faith in the healing powers of divine aid
that they fall pitiable victims to religious cheats who practice
certain flimsy self-invented process of healing, for the purpose
of self-aggrandisement and monetary benefits.

The Hindu Science of medicine has surely progressed to a

high degree, but is lacking in certain qualifications to which
the modern world has become habituated. The modern mind
prefers quick relief even though temporary. It does not agree
to any diet control and is not prepared for any preliminary
troubles in the preparations of the medicines to be taken in.

The popularity of Indian medicines ended in the new age

with the acceptance of the principles of equality among men
as it was the general custom of the physicians to prepare and
distribute the rich medicines to the rich from the funds
supplied by them and the remanents to the poor. Another
cause for the unpopularity was the greediness of the few
learned physicians in the field who attempted to squeeze out
as much as they could from their patients. Even though the
modern doctors were no better, the public preferred the new
departure mainly out of a desire to be relieved of an old evil
and from the optimistic dreams on the new remedy. Today we
find cries of new diseases and swarms of youthful patients
everywhere and signboards of doctors at every nook and
corner.
 It has now become the inevitable duty of all thinking men to
pursue the problem of the physical malady evil. As you know,
West is always most enterprising and ready for any sacrifice
to search out the truth in any subject either of material
happiness, industry, science or spiritual knowledge. We are
not in close touch with the day-to-day improvements made by
the latest theories under discovery regarding diseases under
enquiry in the west. The matter however of treating diseases
in the allopathy has become too old there and a subject of the
past, not to speak of different new varieties of medicines,
operations etc. There have been a newer illumination in the
west regarding diseases namely that one's character,
emotions, mental peace, devotion, strong will, self-control,
disciplined life etc., have been exerting the most wonderful
and unimaginable influence on the body which creates or
prevents diseases and either augments or cures the diseases.
Here we are getting a good deal of satisfaction and finding
that the latest science, based purely on experiments and
observations has been fast approaching our ancient beliefs
which we did cherish and continued till our civilization got
adulterated with western notions of life, its purpose and goal.

Nothing can be more authoritative than the final conclusion

of Dr. Alexis Carrel who was twice awarded the nobel prize in
1912 and 1944. We quote here the exact words. "Prayer is a
force as real as terrestrial gravity. As a physician, I have seen
men, after all other therapy has failed, lifted out of diseases
and melancholy by serene effort of prayer. Only in prayer do
we achieve that complete and harmonious assemble of body,
mind and spirit which gives the frail human its unshakable
strength." The November 1951 issue of Readers digest from
America, the magazine read over the whole world, mentions
the case of "The man who licked cancer." He was a man who
always talked in the tone of unconcealed devotion with
resolute eyes. No one would suspect that he was a man who
at 32 had fought of four attacks of cancer. The man who was
told five years before, that he had but two weeks to live. The
doctors on final conclusion suggested to him that his kidney
tumour was cancerous and that he had only two weeks to live
and finally to consider if he wanted to draw up his will. The
man was entirely exasperated and stated. "The question of
living or dying was to be decided by God Almighty and neither
the disease nor the doctor." He prayed and prayed with ardent
devotion and was so much entirely freed from the smallest
disability of the evil that he was reemployed and continued in
his service of the hardest work and greatest responsibility.
The final remedy and the most efficacious one is thus the
living of one's life, with the least mental disturbance on
account of various vices, sinfulness, criminality etc. in a word,
live the life of love and service to all and regulate and conduct
every detail of one's life in the fullest spirit possible of
devotional and unconditional cheerful self-surrender to one's
own God Almighty or deity, does not matter whatever
conception and whatever religion one has. It is a well-known
fact that the said requirements namely love and service to all
and devotion with self-surrender to God of whatever
conception, are the sinews links tenets and commandments
of the new religious movements of Mai-ism. Mai-ism is the
newest rationalistic Universal Religion recommending the said
tenets. It has so much conviction about the beneficial and
welfare procuring results on living the life with the observation
of the said tenets that Mai-ism so very boldly, unlike any other
religion of the past, dispenses with the need of even the most
primary belief in the existence of God. Mai-ism states, you
simply live the life of love and service to all that you come in
contact with and Mother Maai Herself will take every possible
care of you in the matter of your bodily happiness, moral
development, religious initiation and illumination etc. This is
so because even the present modern science thus
corroborates the truth about the highest efficacy of living a life
of universal love and service which under Mai-ism has the
same efficacy as prayer to Mother in as much as there is
nothing more evident than the fact that any mother is
extremely pleased on rendering any help of relief to any one
of her children.

Returning to the same most efficient authority in medical

science Dr. Carrel states as under. "Prayer should be
understood not as mere mechanical recitation but as mystical
elevation and absorption of consciousness in the
contemplation of a principle both permeating and
transcending our word, such a psychological state is not
intellectual. It is incomprehensible to philosophers and
scientists and inaccessible to them. But the simple and
innocent and virtuous feel God as easily as the heat of the
sun or the kindness of a friend or the mercifulness of a
mother. The prayer has to be in the first place entirely
disinterested. The man has to offer himself to God. He has to
stand before Him like a canvas before the painter or marble
before the sculptor. At the same time he asks for His Grace,
exposes his needs and those of his brothers in suffering.
Generally one has to pray not for oneself, but for another." In
all countries and especially in India, people have belief in the
existence of such beneficial results of curing diseases,
healing of sick persons etc., but the greatest pity is, there is
no understanding of a scientific nature behind the experience
of such cures and such instances have been invariable
connected with places of pilgrimage or some peculiar modes
of attractive superficial religious living or with personalities like
saints etc. It is the proudest privilege of Mai-ism to shatter off
all imaginary notions connecting malady cures with any such
outside appearances. Mai-ism so strongly emphasises on the
absolute truth that it is the prayer and prayer alone offered by
disinterested persons who live their lives for the welfare of the
world that moves Almighty Mother to shower Her Grace to
relieve every sort of misery and that all other paraphernalia
are simply secondary and just to increase a little faith of the
persons under grief or physical misery. Mai-ism sums up the
strong disapproval about predominance of the subsidiaries
and entire neglect of the principal working factor under its very
strong expression of there being no 'chchoo-mantra' under
Mai-ism. It was this unhappy tendency of combining the true
remedy with the exploiting and misleading elements of the
said nature that during the 19th century not only the belief in
prayers completely disappeared but even the expression of
God, religion and prayer began to create natural hatred in the
hearts of people born and bred under the quick and evident
experiences of the teachings of science. Mai-ism believes, the
custodians of Religion are none the less responsible than the
people themselves for the new satanic evil of a disbelief and
even hatred in matter of God, Religion and Prayers. The
tendency of the new age is to develop their beliefs on the
basis of actually observed and experienced facts of truth. As
stated in Mai-ism the modern man asks for proofs for even
sun rise and sun set and therefore for the assurance of the
modern world it becomes quite useful to state that in the
matter of proofs regarding the influence of mind over the
matter and body, there has been amplest evidence in the new
science under telepathy, clairvoyance, spiritual healing etc.
The Western science has now begun to explore the entire
field of reality and has attempted to learn the characteristics of
spiritual modes of healing sickness etc.

Today any physician can observe the patients brought to

Lourdes and examine the records kept in the medical Bureau.
Lourdes is the centre of an international medical association
and there is a growing literature about miraculous healing
through prayer and devotion. Atheistic physicians too are
becoming more interested in these extra-ordinary facts and
professors of Medical Schools and Universities have taken up
the work of an earnest enquiry to churn out the underlying
spiritual truths. The Committee of Medicines and Religion of
the New York Academy and Medicine has undertaken the
study of this important subject.

So much then regarding the scientific principle on which

Mai-ism hopes to carry relief to all under distress of any
suffering. If a prayer is scientifically true for the removal of a
physical suffering, it is much more calculated to be efficacious
in the matter of mental suffering or the distress of heart.

Taking up the question in the religious side, miseries may

be generally classified as arising from several sources as
under :-

1. Miseries caused by our own wrong and harmful actions,

just as you provoke a bee hive and you are stung up by bee
swarm.

2. Miseries arising from your vices and passions and

absence of self-control etc.
 3. Miseries arising out of injuries from outside persons,
spirits, deities etc. by way of their own first initiative and not
as a reaction of any of your previous actions, thoughts,
emotions etc.

4. Miseries arising by way of reaction of return punishments

for sins and crimes committed in past lives (if you believe in
rebirths). This variety is a solution to all mishaps locating in
past lives' actions, the corresponding causes for various
inexplicable sufferings.

5. Miseries arising from ignorance and infatuation and

great relishfulness for the enjoyment of life in its various
infatuating aspects.

The variety referred to in number 4 has maintained the

greatest hold on the Hindu mind under the theory of what is
called prarabdha or fate or nasib etc. This theory is most
complicated and yet most illuminative and helpful in deriving
every consolation during calamities. The standing problem
almost ever unsolved for most of us is "which is more forceful,
prarabdha or purushartha, the fate or one's own exertion."
The question takes another form and leads us to the
questioning of man's free will. "Is he able to do whatever he
desires with his own exertions and soul power"? or is man
subject to divine will of God, being mainly only a lifeless
puppet in the hands of Almighty? In this matter the Mai-istic
view is that both extremities are incorrect. It is not that man is
able to achieve everything if he has the highest will power and
soul strength, or on the other hand that he is merely a doll
with its strings in the hands of Almighty. With the honest and
kindest purpose of raising a great reservoir of consolation and
encouragement it has been the practice, of all great men in
religion to be spreading the fatalistic belief namely " Not a
leaf shakes without the will and command of God. Every
grain has thereon the name of its eater carved and engraved".

An intermediate solution of a compromise is sought by

stating that the prarabdha of this life is only the reaction of the
action of your past life and that therefore there is no ground
for any dispute as to the superiority of prarabdha or
purushartha. A blind belief in prarabdha will make every man
to be entirely paralysed. The usual argument contradicting
this view is that a man is unable to remain inactive even if he
wishes best and most intensely and determinedly to remain
to.

The problem has therefore various sides, theories,

arguments and explanations. The rational Mai-istic way of
thinking is that of a reconciliatory nature. Every man's every
action, thought, emotion, purpose, goal, development etc.
never dies till its effect is materialised by an opposite reaction.
A bad action will never subside without bad reaction, although
it may be, that it may not react except after a long time in this
life or the reaction has to be experienced in any of the future
lives.

Thus every man's action etc. are divided as (1) Kriyamana

(2) Sanchita and (3) Prarabdha. The Deities in charge of
administering justice, taking whole stock of all actions in past
lives, mould up a certain pattern of life in which certain events
are marked out as never to be violated, evaded or annihilated
e.g. the family, the country, the religion etc. in which a man is
born (2) his wife, children, friends etc. (3) the general social
status and financial position etc. (4) most remarkable events
which change life wonderfully etc. and (5) sufferings,
calamities, diseases etc.

It is only these events which cannot be altered by man's

own powers, exertions etc. The rest is alterable by his own
wisdom, precautionary actions and invoking the aid of God
and Guru. Man's particular points of abilities of gratefulness,
greatness, goodness, givingness, godliness and goingness
are all personal achievements and they do surely go to alter
and modify all miseries or increase happiness and joy,
although of course subject to a certain range of certain limits.
To give the homely example, it would be a matter of
prarabdha that a man would live his whole life, say as that of
an officer with a pay ranging from Rs. 300/- to Rs. 800/- per
month. In this case his own personal goodness, ability,
character, religious understanding, moral behaviour etc. will
surely enable him to live his life as on Rs. 800/- per mensem
even from the very commencement.

This is mostly with reference to physical, external and out

side events in a man's life easily visible to others around. This
behaviour is only delusive way of judging things. What every
man is finally concerned with is the actual joys and sorrows,
happiness and miseries, pain and pleasures etc., and here
the mechanical power of prarabdha remains entirely subdued
to the individual who has already developed his mind and
heart to derive its joy from higher culture and sources of
happiness flowing from a clear conscience, sublimated heart,
and intellectual subtle understanding of religion, an upright
moral character and a fully surrendered devotion etc.

There should be no confusion in view of the several

theories prevalent in religious atmosphere about prarabdha
regarding the efficacy of prayers to God. In as much as, as
explained above, there is widest range even between the
limits laid down by prarabdha itself. For instance it is no less
benefit that a devotee or an individual bearing a good
character may enjoy his whole life as an earner of Rs. 800/-
per mensem although he is entitled only to a starting pay of
Rs. 300/- per mensem.
 Thus the more practical and all measuring individual you
become, the more apparent becomes to him the most
precious benefit of being a devotee offering ardent prayers.
The most mischievous ignorance lies in, the fact that ordinary
thinkers are most loathsome to enter into details and run from
one extreme to another, not recognising the intermediate
stages. For instance, if a man has committed a crime, he
expects by prayers to be entirely declared fully innocent and
then alone he would admit that prayer have any meaning. He
could not see anything like an effect of a prayer if for instance
although he would have deserved a punishment of four to six
months, if the prayers softened the heart of the judge and he
was sentenced to be in the court till the court leaves. Such
instances of refusing to accept the efficacy of prayers if they
result in part relief of the otherwise intense suffering, leads us
to conclude that those who make approaches to prayers of
the said type are in reality, in their heart of hearts, out and out
selfish, blind, senseless and self-benefit-seekers alone. They
have no serenity of a truth seeker who is on the task of
arriving at a true decision as to the efficacy of prayers.

As explained, the prayers offered to Almighty not only

modifies and alters the prevalent condition of every man with
reference to his outward circumstances, conveniences,
comforts, calamities, illness, diseases etc., but more important
than that, prayer enables the devotee to bear any suffering
with every cheerfulness and courage. It is this which explains
the mentality of all martyrs. The devotee is under the great
care, supervision, protection, guidance and suggestion of the
particular Deity to whom he surrenders himself. Although it
cannot be denied that such a devotee has to suffer for his
wrong actions in this life or the past lives, a good deal of relief
and even an entire forgetfulness of the miseries and an
absorption of the very consciousness during the period of
suffering is no small Grace and boon of Maai-Maiji for all the
efforts and sacrifices that man has undertaken to turn to
devotion, relinquishing the worldly pleasures and comforts.

There is nothing that is solidly attainable for any man who

is not prepared to pay the price in one shape or another for
the happiness or relief which he expects. It is evident
therefore that neither the path of prayer or devotion is meant
for a man who is under the delusive notion of purchasing
heaven for a penny or a flimsy deceitful praise.

Humility and sincerity is the first requirement of the path of

true devotion. Any amount of weakness would be tolerated,
but not an atom of designed, schemy, game-playing in
intriguing wickedness. On the other hand if there is a plain
and simple heart which lays all its cards completely opened
before God and Guru such a man is sure to be elevated to a
most wonderful degree, even though he may be at the lowest
bottom of vice, sin, and crime. The fact of facts is that he has
surrendered his own egoism and handed over himself to God
and Guru, who necessarily in one sense are responsible and
another sense most intensely interested in securing the
highest welfare both temporal and spiritual of the surrendered.

The whole question of relieving miseries either physical or

mental or of the heart thus reduces itself to one of offering
prayers to one's own beloved deity with every humility and
sincerity under the guidance, supervision and fullest sympathy
of God and Guru. It may not be possible for each and every
man to have a good fortune of being able to be in contact and
service of an able and merciful Guru, but all the same an
ardent spiritual aspirant would do well to make head-way on
assumption of Mai (in the individual case of Mai-ism) as both
God and Guru. After a certain maturity, worthiness and
collection of Punnyam (merit), Mother Herself is sure to put
you in the path of a Guru. Regarding the relationship of Guru
and disciple more than enough has been stated in Hindu
scriptures. In as much however as they represent one side
alone in favour of treating Guru on the same level as God and
inasmuch as in the later ages after scripture writings including
the present age, a good deal of mischief, deceitfulness and
exploitation of blind faith has been practised by religious
cheats, this problem has become most vexatious. Here too
the world has continued to commit the same blunder of not
recognising any intermediate stages between Guru as God at
one end and absolutely none as a Guru on the other.
 Mai-istic view on this subject is that a Guru has to deal with
his disciples as a mother deals with her children, that a Guru
has to be the disciple of his disciples, that no Guru shall ever
forget that he is only, although a super-man, an infinitesimal
part of the divine final most Universal Mother. He should
never be unconscious of his own secondary position even
though it becomes most delicate for him to refuse to his
disciples the highest benefit of identifying their Guru with their
God. In the special case of Mai-ism there is an additional
requirement, namely that Mai-istic Guru has to deal with all
women as "Mother". The Mai-istic Guru should not allow
himself to be worshipped unless he gets fully sure that any
refusal of his to be worshipped would result in a great shock
of depression in the heart of his devotee. His attitude during
such worship should be one which would assure his
worshippers that the Guru is prepared to be the worshipper of
his disciples, as well. Mai-ism is extremely rationalistic and
thus takes into consideration the human frailties of a Guru as
also the inconsistencies of the disciples and further the
inability of a Guru to achieve the spiritual progress of a
disciple in some particular avenue of religious development.
Surely the disciples' further progress should not in any way be
handicapped, but on the other hand it is a matter of fairest
justice that whatever sacrifice the Guru has made for the
disciple till the moment of the imagined breakage should not
be treated with ungratefulness. The most mechanical
measure that Mai-ism advises in such cases is that the
disciple should make a clear declaration of his abandonment,
so that no misunderstanding may subsequently follow and
ruin the disciple invisibly. It is surely a great moral criminality
for any disciple to be internally severed from his Guru and yet
to deceitfully maintain appearances of previous relations with
Guru. On this point Mai-ism takes the broadest and most
practical view. It says in fact there is not a single being who
never had a Guru if Guru means simply one who gives
guidance, instructs, informs or leads. The real fact is that the
worldly people evade being placed under any obligation on
recognising a certain person as a Guru. In a word such ones
are only younger brothers of men seeking to buy heaven with
a penny and are for begging, collecting and snatching
precious teachings and points of illumination and
understanding without paying, even the smallest price.
Another matter is that it is the most impracticable thing that
the whole world can efficiently be treated by the best Gurus
who are fewest in number. Therefore it means that the usual
most common practice of considering some highest superman
as one's Guru without any living contact whatsoever, merely
taking a distant Darshan once a year or hanging a wall picture
has very little meaning although it should not be denied that it
is hundred times better than having no impressions
whatsoever in daily repetitions about saintliness and spiritual
qualities and religious and moral conceptions, routines and
imbibings. The most practical thing is that one who has
once for all decided to be a religious aspirant should have his
own Guru, be he only a step higher than himself. Then and
then alone can he develop his spiritual virtues and powers. Of
course being in a distant contact in imagination, emotion and
thinking about a Guru with whom there is no direct contact is
also by itself no small spiritual benefit. If the devotion is
intense there are instances of most wonderful achievements
even when Guru is not at all aware of the discipleship with
love and service of a particular aspirant. The soul power of an
man by itself is no small force for further progress and
elevation but all the same the fact remains that in one case
there is the pulling up by one engine alone whereas in the
other case, it is the combined action of the spiritual forces of
two engines and some time even three namely that of the
disciple, God and Guru. Considering all the facts and taking
the highest essence not only of the different teachings of all
religions, but of various philosophies, customs and
conventions, the most pervading force for the elevation seems
to be that of most intent attraction between any two entities
namely the disciple and Guru, the disciple and God and God
and Guru. And there can be nothing more efficacious in the
matter of relieving miseries and making solid progress than
that of the wonderful force of love and service as between any
two of the said three relations, when most single-mindedly
resorted to and it is what is known as the quintessence of
Mai-ism.
 Mai-ism in one word states: believe God to be Mother,
Universal final-most Mother of all. Develop your highest
powers of loving and serving others with devotion and
self-surrender to the divine will of Almighty Mother. Mai-ism
consists of six tenets alone, leaving the rest as only
secondary to be adopted by any aspirant in the best manner
he chooses and what appeals to him the most.

There is nothing more clear than that inasmuch as Mai-ism

dispenses with all other things passing under the name of
religion but these particular tenets should be lived out as far
as possible in every moment of one's life.

Coming next to the practical side especially about the relief

of miseries, those physical and mental as also emotional,
Mai-ism lays the highest emphasis on intense prayers,
worship, thanksgiving, sadhana, introspection, meditation,
communion etc. But all these should be only as a second
step after the preliminary grounding has been sufficiently
matured. The very first requirement in order that the prayers
under Mai-ism be most successful is that you must have risen
at least to the state when you feel a unique joy of rendering
service to any one in distress that you come in contact, to the
extent of your possibilities.If this basic requirement alone with
humility, sincerity, honesty, obedience, reverence,
worshipfulness etc. and more than anything, the recognition of
divinity inside every human being is not there, Mai-ism does
not recommend anyone to proceed further in a wasteful
manner regarding the essence of life on the path of devotion.
Mai-ism lays highest emphasis on Universal love and service
to be practised in daily life, so much so, it places that practice
on a higher level than all other known mystic methods
prevalent till now. Mai-ism states, the man who loves others
who is devout and lives the life of self-surrender is many times
much more powerful even in altering his own circumstances,
environments, tendencies etc. than the man who has learned
all scriptures, who has mortified himself by sitting in the
caves, who has awakened his Kundalini, who has repeated
millions of mantras, and who has performed most mysterious
expensive and elaborate ceremonies.

The greatest vexation met with during the efforts of either

the disciple or the Guru arises from the greatest difficulty of
segregating persons of true sincerity and humility from the
hypocrites, non-believing self-serving opportunists. More than
ninety percent of any religious preacher's lifelong efforts have
been most pitiably wasted because of the impossibility of
segregating the two classifications. The greatest obstruction
arises the human nature of seeking unearned benefit in every
possible way. The self-seekers are not prepared to form their
own independent class with an open avowal of their
contradictory principles, beliefs etc., in a fair and just manner.
They are for offering every opposition to the progress of any
religious activity by any one aspirant and yet if by chance he
is successful in sowing a seed and growing a tree, these
opportunists immediately turn their sides and are the first to
do away with aspirant and enjoy the fruits of the tree the
unfortunate aspirant has grown.

There are several varieties pointed out in the great

scripture of Mai-ism of the different types of obstructive
people. They are being briefly recapitulate with the specific
instruction to an aspirant to make sure that he does not fall in
any of these classifications. The most predominating class is
that of persons with highest ignorance about religion as a
scientific process inspite of their highest academical
education. These people believe prayers or particular
religious undertaking for the fulfilment of certain desires to be
entirely independent things which by themselves bring forth
the desired results just by way of mere mechanical process in
which neither character nor goodness nor general religiosity
and moral conduct or religious true understanding has
absolutely anything to do. The prayoga or anushtana that is a
spiritual understanding of a certain ceremonious nature brings
forth results in an automatic manner, just as any person on
switching on an electric button or turning a tap gets electric
light or water. If one undertakes an extremely detailed
inquiry, one would be stunned to find at the end that almost
99 percent of religious believers unfortunately fall in this class.
The Founder of Mai-ism had so many instances of experience
where the highest worshippers, meditators, ceremonials, strict
followers in every detail have entirely failed to get any
smallest shadow of fulfilment. In fact it is the most
unfortunate thing that in religious life generally speaking,
morality, character, goodness, love, service, sacrifice etc.
have stood completely divorced. Here Mai-ism out and out
disagrees with the prevalent notions of giving highest value to
scriptural knowledge, various modes of devotion etc. and
taking and taking the other part to be of an entirely negligible
nature. The said one being the most predominant mentality, it
is so often repugnant to find a shocking fact namely of the
so-called disciples have absolutely no idea and no belief that
their Guru or one who has shown himself to be capable of
moving the deity to confer certain boons or grace must
invariably be a man of the highest character standing at the
highest apex in religion of virtue, sinlessness, purity,
world-detachment and relishlessness regarding all the joys
and pleasures which life with its various sources of happiness
can give. Here is the highest ignorance of average people and
Mai-ism while it has the highest reverence for them and their
most precious and effective method of progress most
pointedly and poignantly emphasises the removal of the said
most glaring blunder. If in the heart of hearts there is nothing
else but a desire to get a certain desire fulfilled, let the fact be
most openly declared rather than hypocritically cheating your
Guru and on the top thereof sitting on judgement on him.

The second variety is that of ungrateful people who entirely

turn away their face from God and Guru as soon as their
desire is fulfilled. There are so many varieties of different
mentalities obstructing the free flow of religious progress of
the divine grace that there would be no end to the description
thereof. We therefore pass over this subject even abruptly.

Coming to the constructive side of prayers under Mai-ism

for the fulfilment of various desires including especially those
of curing illness, removing poverty or shattering of any
specific calamity, the best thing is to get instructions in every
detail from your Guru, whoever he may be. There is
absolutely no question about efficacy of prayers. Only thing is
the fulfilment may not be to the highest completion if the
forces to be dominated are too strong to be mitigated or
annihilated by prayers offered.

It has been the experience of all devotees in the past and

will remain to be the standing experience in the future. The
poor have become prosperous, patients of incurable diseases
have become healthy, lunatics have been wise, the homeless
have built bungalows, the unemployed have become officers,
unmarried have got suitable matches, marital dis unions have
been reconciled, connubial relations have been more
relishing, heartbreaks have been healed up, worries of
impending calamities have been tided over, barren women
have delivered sons, down-falls from heights have been
hurtless, business has flourished, litigations have succeeded,
relief, solid help and entire removal of miseries have been
attained and many other miracles have happened on staunch
devotion to most merciful Mother Maai and most beloved
Maiji.

In one word, Mai-ism pushes you forth to go ahead if you

want your miseries of any sort to vanish, on lines of true
religiosity in a universalistic and rationalistic and scientific
manner. Success is surely yours. It does not matter at all
which religion you belong to, which Deity you are devoted to,
which particular Guru you have accepted, which philosophy
appeals to you, which methods of spiritual progress you are
resorting to. The most important, final most as well as most
fundamental things that will lead you to success are humility,
sincerity, honesty of purpose, single-mindedness, love and
service to all you come in contact with, devotion to the Deity
you select with unconditional cheerful self-surrender to the
divine will of God Almighty of whatever conception you
choose to have.

Mai Swarupa, the Founder of Mai-ism, often fell in deep

reverie on getting an idea in its supreme force and he used to
remark to himself " Is it not that Mai-ism is Hinduism itself in
its highest form which the oldest ancestors had conceived
within their purest mind, but which , subsequently with the
advent of ages, was modified from time to time by various
founders of various schools, by various followers of various
aims and objects, by the generality of mass which adjusted
and interpreted religion so as to be the most suitable to their
worldly ends and religious cheats in the name of religion
exploited the blind faith and ignorance of the religious public
for self-aggrandisement? If we dive deep into the deepest
planes of the infinite ocean of religion with a determination to
ascertain the origin of every sublimity in the realm of religion,
does not matter what all the present interpretation or present
form may be, we can clearly see that Mai-ism is only the
recollection and re-expression of whatever was best once in
Hinduism itself during its earliest period of the highest
hallmark of purity. We can also come to the conclusion that if
any most earnest truth seeker tries to fathom the depth of
Hinduism with staunchest determination of collecting pearls
only and rejecting every mud and filth and stinkingly offensive
bad odours, he is sure to come to the conclusion that there is
good deal of truth in the belief of some namely that Hinduism
is practically the Mother of all religions, but forget not, only by
way of ideal study and not as practically lived religion. In the
latter aspect, there is no doubt that there is enough scope not
only for a reform but it is high time that an entire overhauling
of the whole religion, screening out the worst weeds and
retaining and refining the highest germs and pearls of the said
infinite ocean, be undertaken. This however cannot be done
unless universal outlook becomes the fundamental
requirement and unless the highest value is attributed to
universal love and service with single-minded devotion and
unconditional cheerful self-surrender, and that is Mai-ism.
 Any way the subtle truths that have been entirely forgotten
do require being reinstated and that too in the most attractive
form and as newest to suit the modern mentality, capacity,
environment and condition.

UNIVERSAL MOTHER MAI BLESS US ALL