One of the visitors that morning, a lady, was very much moved by Maharaj's condition and the way he was bearing his pain stoically. She thought that physical pain could be even worse than
death. She could not help telling Maharaj: Sir, I am not afraid of death, but I have a dreadful fear of
physical pain. Please tell me how I could get rid of this fear?
Maharaj laughed and said: I am afraid I cannot help you there, but I am sure there are many
others who know the methods of avoiding or lessening physical pain. All I can do is to explain to
you what suffering itself is and who suffers.
You must always go to the root of the problem. When did the experience of suffering first
start? Do you have any memory of any suffering, say, a hundred years ago? When did the
experience start? Think about it deeply so that the answers to these questions would arise within
yourself without any words. Is life — living itself — other than experiencing; experiencing in
duration, moment to moment stretched horizontally? And what is experiencing? Is it not reacting to
an outside stimulus which is interpreted through the senses as an experience — pleasant and
acceptable, or, unpleasant and not acceptable. One does not experience suffering — one suffers an
experience, pleasant or unpleasant.
Now, the basic question you should be concerned with is: Who (or, more appropriately what)
is it that suffers an experience? Let me tell you straightaway: 'I' do not (cannot) suffer any
experience, pleasant or unpleasant; it is only a 'you or a 'me' who suffers an experience. This is a
very important pronouncement and you should ponder over it deeply.
I should really let you solve this problem for yourself, or rather, let the problem work itself out!
But let us proceed. 'I' cannot suffer any experience, because 'I' am pure subjectivity without the
slightest trace of objectivity, and only an object can suffer. A 'me' or a 'you' is an object and,
therefore, suffers experience. Also, like any other object, a 'me' or a 'you' can have no substance
and, therefore, can exist only as a concept in consciousness. Further, never forget that it is only
consciousness which can suffer because any reaction to a stimulus, which is what experiencing is,
can only take place through consciousness. Indeed, therefore, consciousness and suffering are
identical, and not in any way different. Ponder over this very significant point.
What I say you will find rather difficult to grasp because you have identified yourself with the
body, the psychosomatic apparatus through which an experience is suffered, the instrument in
which the suffered experience is registered. You have lost your identity with 'pure subjectivity, the
Absolute that you truly are, and have mistakenly identified yourself with the objective 'me';
therefore you say 'I suffer', and therefore you are 'bound'.
Do you understand what I have been saying? I am aware of my true identity as intemporality,
infinity, subjectivity — therefore I do not and can not suffer. I am aware that it is consciousness that
apparently suffers an experience through the sensorial apparatus. You, on the other hand, believe
that you are the sensorial apparatus and it is this mistaken identity of yours that is the cause of your
suffering and your bondage.
So long as there is consciousness functioning, keeping the sensorial apparatus working, there
will also be living, experiencing, suffering — positive or negative. But you, as 'I', are only the
witnessing of it all. All functioning is the objective expression of what-I-am subjectively, and every
sentient being can say this: What-I-am cannot suffer any experience, only an objective 'you' or 'me'
can suffer an experience.
Translation by Ramesh S. Balsekar
Copyright © 1982 by Ramesh S. Balsekar.
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