The different steps of the Mother worship are as under :

MAI-WORSHIP
AND
MAI-IST'S EVOLUTION PROCESS

 

The principal practices of devotion for the Mother's followers are as under :

(1) Repetition of Mother's name Jaya Mai whenever the mind is free to repeat. There is no question of sacred place, sacred time or sacred body. Mother's follower has a reverse belief, The place, time and body, if not sacred, do not pollute Mother's name but Mother's
name sanctifies time, place and body. 

(2) Mother worship.

There is no particular method by which alone Mother is to be worshiped. There is none who has no right to worship Her. There is no particular form or name under which She is to be worshiped, 

(3) Repetitions of Her different names. 

(4) Concentrating on different figures with the
imagination of several Shaktis at different points, and apexes of figures (as in Shree Chakra).

(5). Prostrations before Mother with the belief
that the ambrosial current is flowin from Her Lotus Feet to your body lying flat before Her, removing the blackness your heart and head and sanctifying with Her Grace.

(6) Meditating on Mother as Kundalini traveling
from Muladhar to Sahasrar through different chakras and pouring showers of Her Grace on you.

(7) Prayer for all human beings of the whole  universe pregnant with the intense desire
as :
“Let all be happy".
“Mother bless All”.
"Misery befall none”.

(8) Prayer for particular legitimately demanded
reliefs for others, and for self-purification, Grace, etc.

(9) Thanks-giving for what we are or what relief
Mother has brought to us, etc., and what has been achieved on passing successfully through tests, trials and ordeals.

(10) Songs, psalms, Bhajans, Kirtans, exchanges of experience etc.

Regarding Clause No. 3, the common practice for Mother's followers has been to sit down in a circle before Mother's picture without any distinction of men and women or children or brahmin and non-brahmin or Hindu and non-Hindu,and all  having flowers and other offerings, to go on making offerings as the religious reading proceeds.

Naturally when Hindus pray to Mother, there is nothing so very handy as Sapta Shati, Lalitha Sahasra Nâma and Khadga-Mala.

One should not hastily jump to the conclusion that after all tall talk, the Lodge practice returns to Hinduism.The Founder has prayed Mother in Christian Churches and in Mosques. He has worshiped Mother in homes of untouchables and joined Mohamedan and Zoroastrian prayers. It is not difficult to test the conscientious belief of the true followers and hypocrite prattlers. One of the surprise tests would be to see from a distance, if their hands fold and rise in reverence as automatically before other worshiping places as an Agiari, a Mosque, a Church or a Synagogue as when they approach their own religious places.

The Founder has so often prayed to Mother in English and has sat before Mother repeating some of the chapters of the Imitation of Christ, as serenely as when he is reading Sapta-Shati or Bhagawad Geeta. Not as a point of formality, or modesty or a point of unavoidable necessity or of policy, not as an outcome of timidity, or pride for one's worshiped, but from an unshakable belief in the universality of Mâi and in the unity of all religions as belonging to his Mâi.

The different steps of the previously stated Mother worship are as under :

(1) Praying to the Mother's devotees past and
present to give us the guidance, illumination, determination, and energy for finishing the worship. 

(2) Sanctifying ourselves, however unworthy we
may be, by the repetition of the name Jaya Mai. (JAYA Markand Mâi). Presume that we are by Her Grace off our sins, off our unworthiness when we begin worship. We have to be Mother before we worship Mother. This is best done by imagining and remembering Mother as residing in and presiding over our every part of our body and our every mental faculty.

Before commencement of the prayer (after the Guru) one must remember:(1) Invisible helpers, (2) Deputed angels who preside over the function, (3) All past and present devotees of Mother (4) all living saints and saintly people. If there is no willim gnage to remember all, at least the Guru who created the desire and initiated one into the path and who is interested in one's spiritual uplift, should be remembered. For them that have no Guru. Mai is Guru and She must be remembered in the capacity of “Guru”.

 (3) Requesting Mother to dismiss all evil elements around us.

(4) Inviting Mother to listen to our prayers. 

(5) Inviting the energies of desire and knowledge and action to bless us. 

(6) Offering the hymn of glory to all of them
as one, with prostrations. 

(7) Approaching them as MOTHER to bless Her children. 

(8) Repeating Khadga-Malà (Repeater's Armoury) which is almost the same thing as describing in prose what is pictured in the Shree Chakra, (Mother's Geometric, magic figure) giving the names of all different aspects of Mother stationed at different points of the said Shree Chakra for meditation.

(9) Repeating one thousand names in the Lalita
Sahasra Nam and five hundred names (optionally).

(10) Loud repetition of "Jaya Mai”, (Jaya Markand Mai)
in a Chorus. 

(11) Thanks-giving for having listened and blessed, 

(12) Apologising for not having prayed devoutly
and with so many faults, etc., and requesting
Mother to re-appear again when prayed for. 

(13) Prostrations to Mother with aforesaid belief
of ambrosial shower of Grace. 

(14) Repetition of Mother's name while rolling
in the bed till we fall asleep.

This sort of worship has been conducted on every Friday, Saturday, Tuesday, Sunday, Full Moon Day and any special day at the Founder's place in front of the Mother's picture which was installed on 2-9-1932, and at whose command a meeting in strict purdah of more than three hundred sisters of different religions was convened on 9-10-1932, on Dashera Day in Poona, and by whose command the Mother's Lodge was founded on 27-3-1933. (Hindu New year day).
None-should commit the blunder of forgetting that Mother's worship is, in no detail thereof, a matter for dictation. Even as it is, the worship as conducted at different centres is not in the same form.


Experience has shown that the western methods in the outer circle of the Lodge with its committees and meetings, resolutions, votes, fees, etc., have not found much popularity or success, but the inner circle work has progressed most admirably.

The outer circle is for holding meetings with lectures about different religions under the presidency of different people and speeches and gatherings, etc. The inner circle is for helping, discussing spiritual experiences, consulting one another in difficulties, deliberating, praying, worshipping, name repeating, meditating, prostrating, etc.