Satsang  –   Volume 15, Number 5: May 12, 2012
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Maaya Is Running The Show

Let us come down to the state of awareness which is our conscious mind; this has been the message, or information, relayed from the elders to me. I, as a child, received it, or, as a subordinate, I got it. Whatever order the general of the army passes, the whole army has to obey. There is the greatest maaya power, the generalissimo, who has been given the power to create this army of human beings in the world. So human beings are the army of maaya, and maaya is the general. But the person who appointed maaya, he is not maaya; the shakti, or power, is maaya. Any power that a human being can think of, that power is maaya. Power is of prakriti, it is material power, and material power is the body. Since the body is made of the power which is material, the body is material. That is why the body is not conscious: it is maaya. Maaya entered the body and became the mind. At that point, we do not say “maaya,” we say “the mind.” Maaya became the mind, and it acts in such a way that nobody knows that maaya is acting. It is maaya that is running the show. And what has maaya said? That God is running the show [laughter]—so then no one can blame it.

When the enlightened state arises, then you come to know, “How long was this body I? The ribs were not I, the hair was not I, the cells were not I. How long did the body keep knowing, how long did it keep this secret of its own, that the I is and the I is the body? The body has never become I!” Yet everyone says, “I.” And that is maaya.

The moment the I begins to say, “The world is Me as maaya, ” that I is not maaya, it is Me, it is the Self. Then it becomes Oneness. You hear the words of Guru, who says it is all one reality, but because of maaya, you don’t get convinced. So each one is the mind, each one is maaya. Yet each one thinks, “I am not maaya. I am the knower, I am the mind.” The mind itself says, “I’m not maaya, I’m the mind.” And the mind is maaya. So it takes a longer time for the inquirer to know what this phenomenon is that the I was never a child-body. If the I were a child-body, why did the child-body prefer to burn itself in the end? It is the enlightened state that knows that the I is forever the I, whose name is not, whose form is not.

To whom am I saying this? I’m saying it to those people who have known that without name and form, the world is not. As they are worldly, so name and form is their existence—their truth, they say. Many others who are older know that you are mistaken, you are not a name. They prove it by saying how when a child was born, his name was not. And you understand this. But you are under the sway of maaya, so you think, “Yes, yes, his name was not, but my name was.” See. You don’t cancel that. His name is cancelled, but your name came along with your body. Then for you, your body came along with your name. So name and form became mixed together as one reality, and that became a human being, with senses and with the power of the senses. He himself does not know from where he borrowed them. And he doesn’t care about that.

But check: when you hear me talking, then you conclude, “There is nothing extra that he’s talking. He’s talking the same thing that I know.” I cannot talk anything else extra which you do not know. So when you know, then I’m talking the same thing which you know. And that “know,” or the Knower, is to be attended by the Knower itself. But since the Knower is not free, the mind attends the Knower. Then the mind attends the mind yet says that the mind is the Knower. So it is the mind that is attending the knower. That is where you have to take a shift, or a total departure—that your I, your Aatma, has never become a tree, a mountain, a cow or its tail.

The matter is solved. Then we close the eyes and check, “Is my conclusion wrong?” Each I will say, “No, dear, your conclusion is not wrong. You came late, but you came right.” Your I will thank you and will give you its own gyan, and that is the grace of the I. As long as the I remained caught up in your sphere, it had no power to release the grace. But in meditation, the grace of your I shines, and that burns the dross of the mind. So the mind becomes the I. That becomes Oneness, that is liberation.

Having realized That, you can go anywhere with the body; a realized being is going. You can sit in a car; the car is not realized, a realized being is sitting. You can sit in an airplane; the airplane is not realized, a realized being is sitting. You can come back home and take a bath in your bath; the bath is not realized, a realized being is realizing. The bath does not sing Amaram Hum Madhuram Hum in the tub, it is the realized being singing Amaram Hum Madhuram Hum. It is the realized being who lives everywhere; the realized being is everywhere permeating the Space, and the Space is the realized being.

Whenever the Space becomes a fruit of the tree, then it is caught. The Space has never become a fruit. To agyanis, we say the Space has become everything—because they only know “everything,” so they get comforted. But the Space forever remains the Space. The Space can never say that any thing, or form, or name or sound exists, that any profession exists, or anything: Space-Space.

As Aakaash had said, it is something marvellous here. It is not the company of fools. It is not the majority of people. It is the Space. I respect That. I have reverence for That. I am one with it. And I know that Space is immortal, undying, unchanging. And, as a body, you can always know and realize, “I am the Self.” … [Meditation]

By now, all of you must have observed the Space and its clarity. Since there is no description for it, so we use all kinds of examples—earth, roads, bushes, houses, architecture, vehicles, even the ocean, storms and space-blueness—for which our language is meant. But for this which you are doing, this meditation, language is not meant. So we approach the human mind through language to give him the highest sense of Existence, which he needs because he’s trapped in the existence of a lower kind. That becomes our satsang. So open your eyes, and sing those seven Gita verses. …

Duality is imaginary. Then imagination is the world. The world is duality. When you know the Self, that the Self exists, then there cannot be two things, the Self and the world. Then this human mind, this human mental power, this human imaginative power, which is our waking state, has to make everything. It’s clear to you that when you’re not awake, you cannot make the world—neither the world of your body, nor the world of things and forms and the body. But when you’re awake, then the world comes. “The world comes” means that the waking state comes. So the waking state is the source of this world.

And what is the source of the waking state? That is where maaya comes. That’s why maaya is indescribable. It is indescribable because it does not exist—so how would you describe it? But check now. It has become clear to you that there is a human being who was born. Maaya starts. The whole body is maaya. That is where the play is. So it’s a kind of very good show. It cannot be explained. All those people among you, all who are sitting here, they are moviemakers. You have seen the movies made by them. Each person is a moviemaker. You are all sitting together, but soon, when you leave your seat, the movie starts, movement starts.

We just continue with this. Only whatever suits you, as a personal being, you just do that in this world in the way that it has been done for ages and ages. If you don’t want to do like them, then you have to be separate from them. Being with them, you can still be separate on the level of your realization. Realization is a lotus. It is not a flower, it is a lotus. Whenever you hear “a lotus,” who is it who has made the flower? That is what psychologists have to give some name to, because that’s their profession. A human being is a profession made by his mother. Then continue being happy, continue being unhappy. You cannot now say anything to your mother. She did it. You are just a toy. But you are not a toy of the type like a totem pole, or a toy made of mud or rubber, without awareness. This awareness is maaya. Because of this awareness, the toy jumps. …

This body is a kind of conch shell over the creature in it. As long as the body is covering it, you should know that you have made the body as a protection. But the protection became so heavy that you have to float. It will not leave you. The body will not leave you. The trick is intelligence: you leave the body by knowing that “I am I. I have never become the body Alka, Suresh, Dinesh, or Ramesh.” Thank you everyone. [Applause] You will feel a great joy being realized of this fact. You will not blame anybody. Because everybody, according to his age and learning, has to speak, and nobody speaks other than you yourself, the Speaker. Thank you very much. Bye. [Applause]

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