(continued from Volume 12 Number 3 Page 25)
VIII TRUE FREEDOM AND CREATIVITY
The real spiritual problem is to emancipate the mind from its impressionary dispositions without destroying all mentality. The accumulated sanskaras of impressionary dispositions of the ego-mind are all in a tangle of utmost complexity.
The impressions are comparable to a mass of thread, which due to careless use, gets into numberless complex knots and tangled loops. It is extremely difficult to get back one continuous, simple, useful thread out of such a tangle of impressionary thread. But it is just this very difficult task that the Master achieves through his insight, tenderness and controlled power.
It is easy to cut the thread into pieces or burn it to ashes. If the Master does this at one powerful stroke of grace, the wayfarer may realize the Truth. But he is unable to come back to the world or establish any connection with it. This is the state of the God-Merged Majzoobs. As compared with the Sadgurus, the Majzoobs are not of any appreciable use in the divine game of duality. They are immersed in the Truth and are entirely oblivious of the needs of the world; and they are non-responsive to its happenings. Occasional imprints, which their consciousness receives from outside, spend themselves automatically through the sporadic expressions and actions, for which they are in no way responsible.
The Majzoob, though spiritually perfect, is, in respect to his action in the world, like a carriage whose horses run about without a driver. The horses are the sporadic impressions impinging upon his mentality from outside. They work themselves out without any control or direction from the driver, for the simple reason that the Majzoob does not have the intellectualized ego-mind, which, in the bound soul, functions like a driver. After his immersion in the Truth, the Majzoob never comes down. Nor does he care to take up a universal mind with any Yogayoga Sanskaras or divinized impressions. He has absolutely no real link with the world.
The horses of sporadic impressions, which seek expression through the body of the Majzoob, are neither driven by any ego-mind nor by the Truth. The impressions are created by the occasional impacts of devotees, etc., from outside, and they work themselves out automatically. The impressionary horses run without a driver. But though sporadic and dependent upon external impacts, the apparent actions of the Majzoob (i.e. the expression of impressions through him) have immense spiritual benefit upon the targets of his actions. For there is to his actions the background