The elementary idea of the working of the world and life of which the above is an extract is as under :
Peace and happiness lies in reducing Bhedas, differences and distinctions, reducing conflictful many to as few as possible and creating a nature of loving others and a determined effort to love in reconciliation with others . It also lies in forgetting oneself and surrendering to the Divine Will. The best method of forgetting oneself is devotion and meditation. These truths are capable of proof by experience and need no scriptures to prove them.
Be satisfied therefore with the direct practice of Love, Service, Devotion and Self-Surrender.
The simplest method of worship is by prayer. It may be for spiritual grace or some particular moral and legitimate benefit or relief. Prayer shall be sincere and with full humility which is physically seen in prostration. The prayer shall be with nobility which is seen in sacrifice or whatever is dear to us to assure Mother of sacrificed things being much less dear than Herself.
The whole universe is not non-existent, although it is not independent of Mother’s Will and is of Mother’s Will’s making. The ideal of changelessness is supreme but the ever- experienced changefulness cannot be denied. Mere assertion of changelessness is unconvincing and explain nothing.
At the stage where there are differences between soul and soul, soul and universe, soul and Mother, Mother and universe, they must be well understood.
Finalmost Mother has two aspects- animateness and inanimateness or consciousness and unconsciousness, spirit and matter. The interplay between these two is the work of the Active Mother.
The quality of matter is non-consciousness, non-intelligence, manyness, separateness, changefulness, outwardness and objectivity. The greater the consciousness that is put in the material things , the greater is the feeling of its reality and consequent pain and pleasure.
Matter is uncreatable and indestructible. Increase in one place necessarily means decrease in another place.
The quality of spirit is just the reverse of that of matter. Matter is generally characterized by substance, property, action, equilibrium, motion and inertia. Dravya, Guna, Karma, Satwa, Rajas and Tamas. Spirit is characterized by assertableness, consciousness, blissfulness, desire, knowledge and action. Sat Chit Anand Ichcha Jnana and Kriya.
A Jiva or a soul is spirit enshrouded in matter, say a combination of spirit and matter in immeasurable proportions. The Jiva ( inner- self ) identifies itself with the body and the several changes of the universe, tries to possess material; things and happiness and finally casts all away. The Jiva passes through immeasurable experiences of creating desires, running after them and finally realizes that happiness lies in no other thing or mental condition except in the Lotus Feet of Mother.
The outward tendency to seek happiness from matter and exclusiveness and self-assertion is misdirected learning of Avidyaa. The opposite inward tendency is Vidyaa of rightly directed learning.
The interplay of spirit and matter goes on in space and time Disha and Kala, under the laws of cause and effect which is niyamana. Jiva is free to the extent of spirit and bound to be extent of matter.
Matter is undergoing three stages of becoming, growing, extinction. Shrishti, sthiti, laya : creation, continuation and destruction. The soul is bound, part bound and part free, and free. The soul is free in the smaller field and bound in the larger field and is neither fully free nor fully bound. The boundness is due to relationship and identification with matter. The soul has further the qualities of attraction, repulsion and neutrality If materialism increases, spirituality decreases and vice versa.
The spirit is liberal, narrow or tolerant and Jiva pursues, renounces and remains equanimous and experiences pleasure, pain or peace. In the descending half of the full evolution part of a Jiva . Jiva creates desires, gets knowledge to unable it to fulfill them, and acts. In the ascending half the same action takes place , but in the former case there is desirefulness and in the latter desirelessness.
Further the Jiva has the tendency of trying to get maximum of real existence, knowledge and bliss. According to the stage of development the notions about these three changes , Jiva wishes to absorb others and offer resistance against being absorbed by others.
The Jiva has three bodies, physical, astro-mental and causal, passes through three conditions of waking, dreaming and sleeping and in the waking state acts through five motor organs and gathers knowledge through five sensory organs. The Jiva has its inner working through Buddhi, Manas, Chitta and Ahankara, discrimination, deliberation, oscillation and egoism and is handicapped by six internal enemies of Kama, Krodha, Lobha, Mada, Moha and Matsara – desire, wrathfulness, greed, pride, infatuation and jealousy.
In a word the whole world process is a struggling of Jiva against Jiva, spirit against matter, Vidyaa against Avidyaa, life against death, desirelessness against desirefulness and so on.
The soul struggling hard roams through endless experiences on endless planes. He knows many things but he has no strength, gets giddy and fatigued and having done all that the Jiva can, finally comes to the conclusion that there is no peace, no bliss, no rest, no changelessness except by self-surrender to Mother in the Lotus Feet and renounces everything to Her, with the unflinching determination of “Thy will be done”. Then alone the Grace showers.
It is then the miraculous transformation begins. The outlook gets larger, the control becomes greater, the illumination becomes brighter, the proofness to the influences of matter becomes stronger, turning misery to happiness becomes easier, life becomes livelier, joy is felt deeper, peacefulness lasts longer, wandering period becomes shorter and so on and so forth.
Making a sweeping summary – All the working is controlled by one beneficent power, call it Father or Mother.
The interest of every being is closely interwoven with that all other beings.
So long as human beings suffer, they need consolation from the invisible and incomprehensible, from religion, be it of any shape.
By wishing, knowing and acting rightly alone we can be happy. God is not foreign element to man who is in some meaning, somehow in essence , one with God. Smallest good or bad sown bears its corresponding fruit, virtue and merit never remain unrewarded and vice versa vice and sin never unpunished.
The whole universe is governed by the law under which the microcosm is analogous with macrocosm.
There are higher powers who help the righteous most wonderfully in their miseries and difficulties here below.
Everyone is after happiness which is unattainable because of the sense of separateness, ignorance, egoism,selfishness and harmfulness.
Every man is made to go through experiences which make one better and better and go nearer and nearer to the origin in the long run, through he practice of Righteous Action, Desire and Knowledge.
The last remedy for such ones as are incapable to steadily progress along the prescribed course is unconditional self-surrender through devotion. “Thy will be done.”
EXTRACTS FROM THE BOOK : MOTHER AND MOTHER’S THOUSAND NAMES MAI AND MAI SAHASRANAMA
AUTHOR : MAI SWARUP MAI MARKAND