You Have To Make At Least One Judgment To Suffer

What if I told all of you that actually there is no such thing as a problem? That a problem and, therefore, a solution is only a made-up notion. Would that be a problem? [Chuckles] Yes? That must mean that there must be some attachment to our problems. Are you more attached to seeking or to that which you are finding just like this? Are you more attached to the seeking position or to that which is naturally here?

Even that is not needed.

So, at which level should we look? This is good, actually. At which level (from which level) do we have to look for a problem to be real? What are the options? On the level of no-thing-ness, no manifestation at all — no problem. Manifestation comes because I Am — the I Am is there, and therefore the manifest experience comes. Unless the waking state or being state was to arise, there would be no manifest appearance. So, this comes. So, is there a problem already?

No, no. Slow, slow. I am very slow. We said: Unmanifest, no problem; manifest, the basis is this being. And as this being comes, then all this comes. Now, is there a problem already? No. Then, what needs to happen? What’s next?

Identification with the form. So, stop it. [Chuckles]

It is. [ Chuckles] It is purely mental. Without that, can you identify? Without a mental process?

Ok, go on. Sensations don’t stop.

So, this inference — is it in the sensation or is it in the mind?

Okay. Is that causing any trouble?

Haan [yes]! [Chuckles] Right now? How much time it needs? Five minutes?

So, a child is suffering when he or she is hungry?

So, what is the difference between the child and you? We just learnt the label ‘hungry’. We learnt how to attach things to I Am. We said that till I Am, no trouble. I am hungry — trouble. I am not free — trouble. I am free — trouble. I am any notion — trouble.

Yes, the sensation, as you say, is just the sensation. To attach it to your being and say it applies to me — I am hungry — who is the I Am in that? God? When you say, ‘I am hungry,’ you are saying I am the body, isn’t it?

So, it is not about the saying. I don’t want you to start saying ‘I am awareness in its manifest light. This consciousness is then manifesting this body. In the body, some perception of hunger is arising.’ It is not about changing the language. It is about looking at what we believe. So, when we say that I am hungry, what have we made ourself out to be?

Form. And, as we’ve have seen recently, what is the best-case scenario for the form, or the worse- case scenario? Ultimately, what is going to happen to this [points to body]? There are only two things you can say — one is that I don’t know when I go to sleep tonight whether I will ever experience this form again, or, two, you will say even if I believe in the continuity of this, it is going to end up in a graveyard or a cremation pyre, isn’t it? So, what to do with that?

If the best- or worse-case scenario is just this, and I keep saying that if you really believe that you are this body, what brings you here?

It is not for sure. Now, remember this ‘for sure’.

Sure. How much attention does it deserve? How much of your concern does it deserve? What about the rest of you? She says something, okay fine, admitted, that this body is also you, it is an aspect of Consciousness. Have you given it as much concern as the space around you? That is also you — this space that is arising around you, even the physical space we are talking about now — that is also you. So, can you give this space one per cent of the concern that you’ve given to the body? Why are you discriminating between your children? Sorry, if I’m sounding harsh. I’m just saying [chuckles] I don’t know if some drama is coming. So, if all of this is you — we looked at this. We said that only when I Am, then this manifest play seems to play out. Then you say, ‘But this body is also me.’ Yes, admitted, but what about the rest of you? So, include everything that is you. Include, include, include. Don’t forget to include the space, the time, everything. Include. Then, what have we still not included which is you very clearly? The one that witnesses all of this. We still haven’t included that. That one gets no attention. Some sensations start dancing. And we say yes, this is important, it needs our time and energy and everything. But how much time and energy does the witness get? Sounds a bit unfair to me. So, then, when we do the neti neti — not this, not this — it is not to necessarily tell you that this is not you, this is not you, but just provisionally to get you to look at another aspect of you that has been ignored. So, when we come to Satsang, and for those who look at themselves in a more holistic way now, they find that this concern was like being concerned the entire time about the length of one hair. All my life, I have been concerned about is it growing well, is it falling off, has it become weaker? It is like this — one hair and then you start looking at the whole head. Why was I so obsessed? Because we were taught, we were taught. Let’s not get into the story of how we were taught, but we were taught. It was not original to us. So, is the hair part of you? Even if you consider yourself to be the body, of course it is, so then spend all your time looking at that one hair — is it growing, does it have split ends, does it have enough protein, how long is it going to last, [Chuckles] So, it is a part of you. This body is as much a part of your manifest experience as everything else, but when we say neti neti — not this, not this — it is to invite us to look beyond at what else is here. That would be worth it for just the discovery in itself, but funnily enough or thankfully, it also brings the end of suffering. So, what’s the downside? What’s the fight about, really? Because not only do we come to a recognition of a greater Truth, we also come to the cessation of misery. Sometime Guruji [Sri Mooji] said that maybe we are very attached to our suffering. It’s like what will I do if I don’t have to suffer. To suffer, how much hard work you have to do? You look tired, no? To suffer, we have to do so much hard work. We have to make at least one judgement to suffer. Can you suffer without one judgement?