Acharya Prashant explains that the world, the entire universe, exists, and the one who feels this is the 'I' (Aham). The proof, witness, or experiencer of the world's existence is the 'I' and only the 'I'. The world exists for you. It is a distant question whether the world will exist if you don't. A more immediate truth is that if your state changes, the world changes for you, or even disappears. For example, if you are thirsty and drink water, the color of the walls will change for you. If you receive good news, the leaves on the trees will appear greener for you. On a bad day, the whole world seems bad. Whatever is, is for you. When you are intoxicated, the world dances; when you are sleepy, the clock sways; when you fall asleep, the world disappears. Whatever the world is, it is for the 'I'. The biggest mistake is to believe that the world has its own separate, independent, absolute existence. Our language and beliefs make us think that the world existed before us and we were born into it one day, like boarding a moving train. This notion is the root of duality and suffering. The world does not have a separate existence. You have no proof that the world existed before you; any proof you have was received after you came into being. Without the 'I', there is no proof of the world. This is the fundamental duality and the root cause of suffering. The moment you consider the world separate from yourself, the 'I' gives itself an entity, and everything around it becomes a threat, an opportunity, a source of fear and greed. The 'I' is the seer and experiencer of the world. On one hand, the 'I' considers itself separate from the world, but on the other, it cannot live without the world. No one just says 'I'; they always say 'I am something,' and that 'something' is a thing of the world, like 'I am a body,' 'I am a man,' 'I am rich.' The world is seen by the 'I', and the 'I' is dependent on the world. The 'I' is not the creator of the world, but it is the experiencer. The world and the 'I' arise together from a common source, which is the Supreme Self (Parmatma). This is the sense in which it is said that the Supreme Self created the world, not in a childish, fairytale way. True spirituality has no conflict with science. Prakriti (Nature) itself is Maya (illusion). Maya means it is both desired and not desired. One wants liberation, but on one's own terms, without breaking the chains. This is the story of every human, a divided person who wants freedom but is also attached to their bondages. Prakriti, like a jailer, wants you to be strong enough to serve its purpose of survival and procreation, but not so strong that you break free from its prison. The distinction between the inner 'I' and the outer world is an arbitrary line; the entire expanse is Prakriti.