Nothing is irreparable in the Mother's refugee realm

Mother's Lodge has not the same old story of Religion to tell. It is something different, although not new and not opposed to true religion, and if readers have the intelligence of seeing through with subtleties that will be very apparent.

The first main point is that we as the followers of Mother's religion are direct devotees of God as Mother and God of the whole humanity. So far as religious feelings and sentiments of any individual religion go, to us every one of any religion is a brother, as we are the followers of the Universal Religion of One Mother.

The second main point is that our first conception in the field of religion is that “ We are one and all children of the same God” That we are Hindus of Brahmins or otherwise has only a secondary and almost little importance. We may be Hindu-Maists, Christian-Maists, Mohammedan-Māists, etc., but are  Maists children of same parents, Mother and Father, (Mother or Father).

The third main point is that to get Mother's grace we must serve and love all to the extent of our capability. We are religious only to the extent we are capable of and engaged in, serving others and devoting ourselves to Mother and preparing ourselves for living cheerfully with self-surrender to the Divine will of Mother.

The fourth main point is that we should not make too much of little differences. We as the followers of the Mother's Lodge should have a much wider outlook as the follower of a much higher and universal conception of God as universal Mother, full of Love and Mercy.

The fifth point is that we should not attribute any superiority we have over others, to anything but Mother's grace and not permit the notion of that superiority to turn to be the most venomous snake in our brains.

The sixth point is the firm belief that the intensity of Mother's return of Love to us or Mother's Grace, is dependent on (1) How far our conception about Mother is universal; (2) How far we serve and love others and (3) How far differences and superiority complex and every trace of pride and hatred have vanished.

The seventh main point is that there is no depth from which a man cannot rise by Mother's Grace. None should despair. To live cheerfully in spite of whatever one is, with the conviction that nothing is irreparable in the Mother's refugee realm, is one of the first requirements.

The eighth main point is that we should not cheat ourselves, our Guru and our God. Cheating one's self is more harmful than cheating the whole world.

The ninth main point is that we should not be wastefully prattling about God and religion, unless we are determined to have them. If we have no faith in either, Serving and Loving Mother's children is quite enough of religion for us to commence with, and we should not feel ourselves to be really any worse off than so many religious hypocrites.
The tenth main point is that one is religious to the extent he practices the requirements of religion and not to the extent of his knowledge or exhibition about religion.

Space does not permit mentioning here the different beliefs of one who wants to proceed on the path of the Universal Mother, and the readers are advised to go through the Theories and Principles of the Mother's Lodge with a subtle sense of understanding. Suffice it to say that for Mother's followers, progress in religion is a fully scientific process based on reason and one's own practice and experience under the guidance of Guru and Grace of Mother, with a sincerity of heart and an understanding of what is done and a very close observation of the results achieved.

None can help us unless we are prepared to exert. It is as solid a work as putting one brick on another to build a mansion. None can do that for us. Not even the Grace of Mother. Mother and Guru will enable you, to do in one-hundredth time with one-hundredth of troubles what others without a Guru or Mother's Grace can never do, but we have to build our house ourselves. We have to pass through ordeals. We cannot escape them. What Mother will help us about, is our ability to carry our burden and our safe coming out of the ordeal. But ordeals, trials and tests we shall not escape. “To be better and perfect,” is the goal of the Māi-ists. “Not running away from temptations but to be steady, strengthening ourselves with every preparedness to suffer till we get temptation proof, and Daivik-Sampatti (prosperity of divinity) is completely attained.”

With a very clear understanding as to the universality of the Mother, with a strong conviction that Mother's Grace could not be had by making business with Her in seclusion while continuing dealings with the world in the same former unworthy manner as best suits us, with an established conclusion that we are religious only to the extent we practice religion and not preach or praise, with a clear eye opening that we have to build our mansion ourselves and with cheerful faith and confidence in that “what mother does is for our best,” the Mother's follower should take to worship.
By their worshiping, they are not any the more religious. They are simply armoring themselves, praying for Grace and thanking for what they are. A Māi-ist should not claim double benefit. He should jealously guard his treasure of merit (Punyam) which  should not leak through his desire of receiving praises and renown as “religious.”

If Mâi-ists are enjoined to secrecy, it is in this sense and not in the sense of monopolizing. Just the reverse of monopolizing, a Māi-ist has greater merit by the spread of Mother's Ideal than by secret secluded worship

Secrecy for Māi-ists is no conservatism and means nothing more than observing silence for keeping at times the “indubitable appearance of a boobism (like that of Jada-Bharat) to evade all distractions, while striving for discovering some Truth, or attaining Mother's Grace or recollecting some Truth, or attaining GURU'S Grace or recollecting Divine Knowledge.

Secrecy has to be observed when it is necessary to be passing as an incognito, or to be giving a slip by acknowledging ignorance or defeat whenever one is approached by another who has an evil motive or who is undeserving to be confided with the secret or who is unable to preserve the sanctity of the sacred teachings, or by a mere curiosity seeker.

Jada-Bharat was a Hindu saint performing penance in a forest. One day he was caught by the servants of the king Rāhugan passing over the place, who considered him to be a savage aborigine to carry the king's palanquin. Jada-Bharat took no objection nor revealed to the king who he was. The king however, while being carried, began to get jerks and on inquiry knew that Jada-Bharat had his heart so much full of love even for ants on the way, that he had to walk by jumping lest he might crush them. The king recognized him, on further inquiry, to be ons of the highest living saints and prostrated before him, took him to his palace and worshiped him.

A Māi-ist cannot be all the while fattening himself with getting. He must give. If you are capable of giving and have what you desire to give, do give unfailingly and in all ways. Let your own salvation be delayed. Not to give is selfishness, although spiritual, often white-washed to look as modesty and humility.

There are millions to whom you can give if you will it. It is everybody's concern to see that religiosity is upheld, and not only of the saffron-robed and fat-fed. “Be perfect before preaching,” is not in harmony with the Mother's Ideal. The only thing is, you must be sincere and you must actually have what you desire to give (spirituality, knowledge, divinity spark, practice procedure, or any other similar thing). The perfect are rarely even understood. In the spiritual journey, march on and do take with you all those that willingly follow. While climbing over a hill, you take rest when you are entirely exhausted. There are some of you who are then busy with “ how much remains”, etc., whereas there are few who during their resting period turn their face and guide others that are groping in the dark and wading their way through thorns and brambles. The latter ones have the true Mai-istic mentality,
It has been difficult for me to remain strictly within the limits of the subject-matter conveyed by the Caption “Hindu Conception of Mother.” This has been naturally so, as Māi conception has no doubt its origin in the Mother conception of the Hindus, which is one of the distinctive features of Hinduism.

Both conceptions are so very inter-related and interpenetrating. The transition of one conception to the other has been, of course, rather too quick and abrupt in the concluding pages (after 48th), and I have been tempted away towards evolving out the Mãi conception, dealing with its different aspects, viz., the necessity of the feminine element and its special suitability in the changed circumstances, the short scripture of Mother's Ideal and the entirely different outlook of a Māi-ist, about true Religion and true Religiosity. Of course, this could not have been permissible under the caption, but I trust it is not difficult for relevancy seeking readers to be charitably disposed.