Primarily, from the point of worship there is internal and external worship. The worshippers of the internal variety are the Samayaa-Chaarins and those of the external type are the Kaulas.
They say, “Whatever is needful and appropriate will be done by Mother in Her own ordained time, manner, mode and form. Our work is done as soon as we have renounced ourselves to Her.”
Thus Samayaachaar is more or less like Vedic or Right Paih. In the Kaulaachaar there appear various sub-classifications as Shakti Maarga and Vaama Maarga.
Whereas Vedic teaching is from the the very infancy for receding and for turning inwards and culminates in the idea that the Universe does not even exist, here is another process. Mother’s philosophy states, “Inward turning should not be too premature and should not be practiced from the very beginning of the evolutionary process. Such a premature practice leaves great hollowness and the danger of sudden ruptures and often self-deception and ignorance as to one’s own stage of solid mastery.
This idea is conveyed in my words, “Descending and ascending half” in the “Theory and Principles.” The tendencies have to go out ward and then alone return inward. A child is born with so many desires, so many propensities, so many natural faculties, so many bindings of past Karmas and the teaching of “Go back”, “Confine to your home”, “Turn inward”, “Universe does not exist”, is mostly too premature for the soul on the pilgrimage of spiritual experience.
Consume out all your evil propensities by actual suffering, if you are a big fool and if you cannot be wise ordinarily. This is what I mean when I tell Mother’s devotees, that Mother is the Master of surgery as well as allopathy. There are two ways of remedying matters. Mother applies both remedies unlike father’s religion. Some children are better by encouragement of what little they do whereas some have their further progress stopped. Some need praising and some need condemnation. Some are better by love, some act well only under fear, some better by reward, whereas some by punishment. Mother is an expert of all the ways. The more wicked the individual, the greater the efficacy of the remedy of fear.
Shaakta Maarga is therefore the aggressive path, path towards the achievement of the outward through Mother’s Grace, Power to heal, to be rich, to be victorious, to be attractive, to be capturing, to be defeating the highest Pandits, to be enslaving the audience of highest sacred lores, etc.
Truly followed Vaama Maarga is in a way on a higher plane than the Shaakta Maarga, inasmuch as it is supposed to have been permitted by the Guru, after having done with the outside world and on turning inward, and as it deals mainly with the soul and salvation, through Mother’s Grace. It is here that the principal of consuming out propensities” is applied. It is, however, the poisonous way, as explained in so many places.
The psychology is this:
You do a wrong act, say, you take a peg. There are two forces at work. On one side you have harbored a weakness, and a dullness of conscience. Next when a peg is offered, your ability to say “ No ” is only twenty-five per cent of that at present. The sting of your conscience is also one-fourth. On the other side you are placed in a condition to study the pernicious results of drinking. You think “This is the way how people become drunkards. It is better to die than to be a drunkard and to bring the family to ruin, lose character, lose all name and fame and lose the soul.” The conscience becomes hysterically alert to the degenerating consequences. Imagination may help you with exaggeration. According as one side gains victory or the other, you are making your way towards hell or heaven, In the usual course, you abstain by fear and therefore there is no knowing when you succumb. In this other case you become proof. This explains the sudden ruptures in the usual evolutionising process. Avoidance of temptations is not full mastery over temptations. On the other hand inviting temptations, unless it is with a determined effort, altertness, as a deliberate practice, and under the Guru’s grace and guidance, is a huge blunder. This is the underlying philosophy, but in practice and in the history of past, millions have made their way to hell by resorting to this process and hardly one towards heaven. Maai Path teaches therefore the downright dismissal of this Left or Poisonous Path.
Maai Maarga= The Maai-istic outlook in the matter of evolution is extremely wide. It pervades the whole of the Circular Path and not the ascent semi-circle. To explain what is meant, evolution may be imagined to be the path in the form of a full circle from North to South via East and from South to North via West. From unity in North the soul goes to multiplicity and diversity in South, proceeds outward from inward and from no consciousness of self and self interest to the systematic civilized selfishness. This is the North to South course on the descending half. Next the soul continues to revert from multiplicity to unity, i.e., from South again to the North, from outward to inward, from aggressiveness to self-confinement, from spreading to winding, from expanding to concentrating, from divergence to convergence. The usual notion about religion is the south to north evolutionary progress. The Maai-ist needs Mother’s Grace during progress through both halves. The Maai-ist needs Mother’s Grace even while going over the portion from North to South lest he may fly off at a tangent and leave the path entirely. It is the experience gained during the dropping from North to South which enables the soul to have the force of being forcefully projected upwards from South to North. For the Maai-ist therefore there is nothing. despicable about people in the North to South half. A Maai-ist views the whole circle and circle as a whole His main points are to see that he has Mother’s Grace and that he is speedily running and not outside the ideal ring. He is only careful and anxious about Mother’s Grace and other things he leaves to Mother. The main and almost only question is whether he has enrolled himself and surrendered as Mother’s.
Thus Shaakta Maarga or Vaama Maarga truly and sincerely followed is not something anti-religious in the Maai-ist judgment. According as the soul is at different positions over the circle and of different temperaments and different circumstances and environments and different faculties and different caliber and breed, the best for him would differ.
In fact, even so-called evil is the indirect means of evolution. There is nothing absolutely evil. If good is the object to be achieved, evil is often simply the instrument of achievement. One is direct, the other is indirect. Good and evil are only the different sides of the coin. I give you a coin with toss to your view. You have simply to turn the coin to see the queen.
Similarly in other matters, the Maai-istic view is not partial. One half is God to morality and another half is morality to God. The Maai-istic view accepts both halves. Similarly regarding devotion and knowledge, Bhakti and Jnaana. Similarly regarding Achaara and Vichaara, observances and purity of thinking. Similarly regarding world-contact and forest solitude. Not only is none of the two absolutely superior to the other but very often both are indispensable to the whole circle of evolution. The only thing is that you must be able to view the whole circle and not the south to north half alone.
The detour from the dead routine often results in returning to the real track with much greater determination for keeping to the track than the blind routinists. The only most paramount requirement and point for correct ascertainment is whether we are under Mother’s Guidance and how far we have handed over our charge to Mother. These questions can be best answered only by one-self on uncolored self-analysis as to how far one bas surrendered himself to the Mother’s will, how far he is devoted to Her and how far he has been extending Love and Services to others.
Dear readers! After about a hundred names we shall part. You should therefore excuse me my full brakelessness.
Develop the element of Love within yourself. Hatred should be minimized. Loving others will create a Love for Mother. She will teach you morality and religion, and she will guide you and get you to the goal and she will multiply your love to others. Love itself is joyfulness in cash. It is by itself an atom of the mount of ecstasy or salvation. You begin your task direct by starting with loving others instead of yourself.
To enable you to love others, your notions about good and evil in others or in daily happenings should not be strong fetters for you. If you have the whole circle above referred to before you, you are tolerant enough. You must have the most sensitive balance, but on the whole there must be love and goodness. To explain by a simile, as an examiner your judgment must be so very keen and critical that no true examiner will be able to alter the relative order of the merit of examinees and yet the final result should be that all have passed. False beliefs and false standards and false remedies must go. To secure your safety do not go on raising massive walls around you. Shortly you will create a well, and will be choked without air and blinded without light. To secure your safety open out underground passages, culverts, over-bridges and under-bridges to others people’s homes to enable you to go away to other or to enable others to rush in, in times of danger. This is the Maai-istic view.
I find bitter complaints from religious people that they are not allowed to remain undisturbed in their undisturbing humble living. Where is the fault? Their own selfishness and seclusiveness. When the fire of irreligiosity broke out in the street, they did not exert themselves, they did not leave their own-self-elevating pursuit. They kept to their own Garden of Roses. while all around the country was turning to forest. Poisonous snakes and weeds must make their way into these gardens. If you do not share your healthy waters with others and drive them to drink drain waters, then cholera will devastate your streets in course of time. This is the Maai-istic view.
There is so much unknowability and so many unknown factors effecting the results of a particular worldly action, that there is no better way than to leave matters to develop in obedience to Mother’s Divine Will. Ours is to have as little personal part and play as possible and to be prepared to live most cheerfully enjoying the sportivity of the Mother.
Why should you insist on being the best pawn in the Mother’s chess? It is enough if we have no say or resistance of our own, when She drags you from any one house to another. How can Mother play if every pawn obstinately insists on being the best? Your joy should be that due to your submission to be used as She desires, in the idea that She has been happy.
Seeing Her happily playing, be you happy. “Mother, art thou happy?” This is my frequent question to Mother.
In Hubli I went to one of the very poor sincere devotees of Mother. Many people had assembled there. I was introduced to the place where Mother was installed. The scene was such as to liquefy one with devotion.
I asked Mother “Mother, art Thou happy?” Bro. Bgnr also broke into tears and said ‘ “Mother tel out plainly how I have treated Thee.” What can there be? A picture cannot speak. He burst into tears. “Mother !! If not for me say out at least for the sake of one whose happiness has been identified with Thy happy being.” Over the installed place there was a large carpet canopy to which glass globes and chandeliers about twenty in number were hung. All of them began to strike against one another moving to and fro. There was no wind, no breeze. To make sure to show to the people) I made people strike thick sticks against the walls of the room and against the floor from top. Absolutely no movement again of the glass globes and the different hangings of the chandeliers.
My dear reader, with thy permission may I add one more effusion?. When I first met my revered brother Kaushikram, he entertained me with best fruits, Tears began to trickle from my eyes. I could not eat. Being frequently questioned why I did not. I burst into tears with a couplet. “Oh Mother ! tell me who is Mother? You or I ? My heart is choked. My eyes are wet. My breath has halted. The morsel does not pass my throat.” My dear girl? “ Thou art sitted there.”
Turn the whole angle of vision. Be happy by seeing Mother happy. Be happy by seeing others happy. Invert your whole mentality. Invert it wholesale. This is the Maai-istic view.
What you do is not so important as what you are. Be more anxious to be what you ought to be, about what you are made up of and about what constituents make up the formula of yourself.
No more, hard and fast stamping about good and bad happenings. What good thrusts you finally into what evil, and what evil leads you to what good, none can say. Live very superficially regarding all these happenings. If you can, hand over yourself fully to Mother; if not, at least to the extent you can.
You cannot avoid tests and ordeals. You cannot avoid shocks and miseries. You cannot throw off your burdens. If, however, you are attached to Mother, She will lead you through, She will turn these shocks and miseries into highest spiritual faculties and blessings, and though she will not take away the burden, She will enable you to bear your burden cheerfully. This is the Maai-istic view.
You must be prepared to bear shocks. If you wish to go to the other side, you have to be harassed by tigers and snakes of forests, savages and slip-falls of mountains and whales and whirlpools of floods. From the highest opulence to abject poverty, from world-conquest to slave imprisonment, from highest and most reverential love by others to their most contemptuous hatred and spitting. There is no go. There is no CHHOOMANTAR in Maai-ism. Every brick of your mansion you have to lay yourself under Mother’s and Guru’s Grace. This is the Maai-istic view.
Keep yourself ever cheerful. Be watchful to prevent any slip. In spite of all your care and caution, if you slip, do not lose cheerfulness. Your slip can b remedied but the despondency of your soul cannot be remedied. Once you lose your own buoyancy, you will go down and down. There is nothing that is irreparable for Mother’s Refugees.
Once you enlist yourself as Mother’s even when you rebel against Her, She forgives you and She is Mother and turns even your rebelliousness to the highest devotion to Her.
Dear reader, please excuse me if I am tempted away. I began to love Hindu Mother at the age of twelve. Since then at the age of twenty-two, I happened to come across. “Vedanta”, and my head had turned. The very same of myself threw away everything about Mother into the river adjoining my home in the rear. Her Image, Saptashati, Lalithaa-sahasranaama, Her seat, everything with which I approached Her. Why should I worship Mother ? “Deities are mere Pigmies before Brahma and I am Brahma. I myself am God.” However, in spite of all my highest efforts, and best Vedantists company I could hardly reach the end of a fortnight without Mother. I began to repent, weep, rub my face against floors and dash my head against walls. I determined to commit suicide, if Mother did not forgive me and reaccept me. Just when after some natural hesitations before losing life I finally rushed into the river, I was caught in the embrace of (God as Divine Mother) On returning home, I found all the things that I had thrown away into the same river, in respective places. Since then I have been firmly established in my faith regarding existence of God, superiority of devotion to mere intellectual parrot-like knowledge and my love to Mother. Harder and harder tests will follow, but I hope by Mother’s Grace I am now made an immovable rock against all atheism and rebelliousness against denying existence or allegiance of Mother.
Hindu Mother revealed Herself as Universal Mother to me in 1932 after a long semi-lunacy and faint-hearted illness as a result of a shock at the idea of my ungratefulness to Her, who in response to my prayer gave seven days’ extension of life to a dying sister proclaimed as sure to die within an hour by three eminent Doctors. I was a staunch orthodox with highest pride for Vedas, Hinduism, Hindu philosophy. Hindu culture, etc., After the semi-lunacy and illness as a result of the idea of my ungratefulness being unbearable, I resumed religious duties as an entirely changed man. My Mother who was Hindu became Universal. All religions became my religions, being of my Mother’s making. I became a Maai-ist. No longer one who has the limited view of the Full Moon from one of the window-slits of one of the several mansions on the fringe of a spacious limitless lawn, under fear and jealousy of the inmates of other mansions, and only when and in the manner the mansion proprietors would permit.
But one who knows none and nothing but the Full Moon. Mother and surrenders to Her, prostrating on the limitless lawn.
I became a poor poll to whom an iron cage was in no way different from a brass cage, (a high living status or a low one), nor are fresh fruit different from a stale and rotten one (sinlessness or sinfulness), nor the cage wash-cleanliness different from the cage-negligence-dirtiness (mind-purity by religious observances or mind-impurity).
One thing alone, to one and all that comes. One prattling alone, with sobs and tears.
Go, tell my Mother I am imprisoned. You are free. Come come. Sit day and night in front of me. Not in my cage but on yonder tree. Let me once, be it even once, Mother ! see Thee.
You cannot imagine the extent of forgiveness of Mother. No ideal can approach the conception of Mother. Mother that will turn rebels into humblest devotees. Mother that will eat the humblest pie and pocket all insolence and insult by her wicked sons. When other ideals reach that highest height, it is the temporary transformation of the original ideal to Mother’s ideal just as some fathers, some friends or some neighbors or some superiors can during some temporary moments act the part of a mother.
Resign yourself to Mother. Emaciate your individuality. Let your joy be in the idea that you help Mother to sport, by submissively playing well the part that She assigns to you. Live in the world very superficially without very strong fettering notions of good and bad. Love all, serve all, devote yourself to Mother. Keep yourself ever cheerful with the spirit of unconditional self-surrender to Mother’s Divine Will. This is the long and short of Maai-Maarga.
Extract from the book: Mother and Mother’s Thousand Names
( Name No.912) Kaulini Kevalaa.—She that is worshipped by Kaulas, i.e., by people of the Vaama Maarga as “Thee and Thou alone.”[Shree Lalitha Sahasranama]
Author: Mai Swarup Mai Markand
Publisher: Universal Maiism Trust, Mai Niwas, Saraswati Road End, Santa Cruz west, Mumbai 400054 India
God as Mother and Father in MAIISM AND HINDUISM 
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