You and self-image. The end of self-image. What is thought? What is thinking? How to overcome fear

Here, with you, we have delved into these subjects; they are placed here to be investigated. We investigate this when we are close to the experience itself. Otherwise, we remain only in theory, we stay only in ideas, and that is not our purpose.

Here, the only purpose we have is to perceive directly. When we have direct perception, we have something beyond intellectual formulations, something beyond concepts: we are before a comprehension. Therefore, what we need is comprehension.

These meetings here, these moments we have, are moments of discovery, moments of verification. So, let's touch on this matter of fear with you here. The question is: "How to overcome fear?" That involves a comprehension, and it can only be real if it is direct; it involves the comprehension of thought, not the theory about thought, not what books say about thought, not what this or that specialist says about thought, but rather your own direct verification.

No theory - and theory is what someone has already told us - no concept - and a concept is what we are intellectually capable of explaining - no theory, concept, or opinion about this is real. If our proposal here is to investigate this issue of fear - and here the question is: "How to overcome fear?" - we already need to correct our language in approaching this subject.

What you achieve through struggle, through self-discipline, through effort "overcome," you will continue to be present having to win other times. It's not about overcoming fear, it's not about you being present in this victory, it's about the comprehension of fear. It is the comprehension of fear, the seeing of fear, the liberation from fear.

Therefore, there is a difference between the end of fear, the ceasing of fear, and the victory over fear, the overcoming of fear. The interest in overcoming is the interest of someone having a victory. Here, there is no such someone. Here, the comprehension of the presence of fear requires the clear vision that it is exactly the presence of that someone, of that person, of the person you are, that is the presence of fear.

An irregular approach, an unsatisfactory approach to this issue of fear, does not resolve it. To approach fear is to become aware of yourself in relation to that given experience, and it requires a clear vision about thought. Here, we are facing something that permeates our lives, that is present in everything in this particular life of the person, of this "me," of this someone, which is the presence of thought.

What is thought? Thought is an element in you that doesn't allow contact with the present moment in a free way, because our eyes become blurred and internally we become insensitive to life in that encounter with it, from the standpoint of thought. It is thought that sees, and when it sees, it compares, it accepts, it rejects, it judges, it colors the experience of the present moment.

It is this thought here, it is that thought there - it is the presence of this element - the truth about fear. You don't have fear without the presence of thought. Only when thought tells you something does that thing become real to you. It happens because thought arises as an element that, upon arising, creates a separation between you and it.

Thought in us spins around, functions, happens by evaluating for us, judging for us, accepting or rejecting. This "us" is the very presence of thought. When you are sad, angry, or afraid, it is thought that created this idea of someone being present in that feeling, in that emotion. This is the continuity in us of the pattern of thought; it needs someone to be present, and that someone is this "me," this "I."

The presence in you is of you being what thought says you are, to live that, to feel that. Therefore, thought has constructed an image; that image is you. You are the very self-image. So, you are the self-image; the element present to live the experience that thought proposes in this format of feeling, sensation, emotion, or experience. Then, this division is established in us, and in this division there is someone present for fear, someone for sadness, someone for this or that type of suffering. This is the life of thought; it needs someone involved in this. That someone is the presence of the thinker.

We don't know how to deal with thought, because we know nothing about the awareness of thinking. So here, the first point is this: it is thought that speaks to us about a future it doesn't want to live. When you remember a disease you had and don't want it to happen again, notice that it is the presence of thought, of that memory, of that remembrance, that upon arising, speaks to us about you, speaks to us about this "me," about this person who went through that.

You wouldn't have any memory of yourself, in the fear that that illness might return, without the presence of thought. You remember yourself being sick again because thought is present, bringing this "you," this image. This self-image is you. And when you appear, fear appears, because thought is present. It is the presence of thought, the presence of fear. Without thought, there is no you with fear.

Therefore, the presence of thought and you is a single phenomenon, a single appearance. There is no separation between you, who is this self-image, and this memory that causes you fear. Therefore, it's not about overcoming fear, it's about getting rid of the self-image. The self-image is the presence of thought itself. There is no separation between that self-image and that memory, which is thought.

Once you get rid of the self-image, there is no more you, there is no more thought, and there is no more fear. You are not going to overcome fear; there will be a full awareness of the truth that there is no you when thought is not present. Thus, we need to discover what thinking is.

When a thought arises, at this moment, become aware of it, become aware of its presence. It is because you are not aware of the presence of thought that it settles inside you, creating this psychological condition of separation, supporting this image, this self-image, and sustaining this memory. Looking at a thought, the truth of this direct looking at a thought that is arising here, at this instant, this ends the thought.

Thought cannot continue when it is verified, when it is observed. But this observation is only observation when there is no one observing; it is only observation when thought does not separate itself by constructing this "I," this self-image. Therefore, everything here revolves around this vision, the vision of the truth about yourself, about how you function, how the mind functions. This is the awareness of thinking.

We don't know what thinking is. We have the pattern of thought happening, exactly in this way we've described here, creating this separation. The truth about thinking is the vision of what thought represents, and also what feeling, emotion, or sensation represent.

The truth about thinking is that when thinking is present, there is no "I," there is no such element as the thinker, the experiencer, the observer. So, it becomes clear that looking at thought without someone in this looking. And when this is present, thought ceases, fear does not arise - what is seen at that instant, in that way of looking, is this memory, is this remembrance, is this picture, which is the picture of a disease, of the memory of having gone through some illness, and this memory is now returning.

Notice, this is just one example of the presence, in a specific form, of fear. We have countless forms of fear, and all of them are tied to the issue of thought, of memory, of remembrance - something that comes from the past. Therefore, this way of looking dissolves this image, dissolves this thinker, this experiencer, this "I" of fear.

The end of fear is something different from overcoming fear - it seems that now this has become clear here. You don't overcome fear. There is no fear in this Attention to our reactions. There is no experiencer when there is this Attention. There is no observer when there is this Attention: that is the presence of thinking.

We were not taught, in life, about thinking. We were told what to think, because we were given the illusion of the continuity of a thinker. This is the presence of ego, of this false identity, of this illusory identity we are assuming. Therefore, the comprehension of life is the comprehension of ourselves, and this comprehension ends with this illusory identity present for the experience of living, for the experience of feeling, for the experience of fear.

In your True Nature, in your Real Nature, what You Are in your Being, this self-image, this thinker, this experiencer, this observer is not present. The Truth of your Being, the truth about you, the truth of the person you appear to be, must be investigated and comprehended. If this happens, the illusion of this person dissolves, the illusion of this identity that separates itself from life, vanishes; we have the presence of the Reality of this Being.

Therefore, there is a Reality about You, and there is this presence of the person, which is the truth about you, what you have assumed to be in this illusion of separation, where this memory is still present, bringing at this moment this identity that comes from the past to project itself into this time, which is the future, in fear or in some form of despair or psychological suffering.

To assume the Reality of your Being is only possible when you comprehend the truth about this "me," about this "person," about this "I." Our invitation here is for a direct look at this instant. A possible look is this direct look, free from thought and therefore free from the past, then there is no fear, no conflict, no contradiction or suffering.

This is our proposal to you here, working with you in these online meetings on weekends. They are two days together, Saturdays and Sundays, where we go deep into this. These meetings reveal the Truth of What You Are in your Essential Nature, in your Real Nature. The Reality of this Being needs to be comprehended.

Therefore, we are together for two days. You have here, in the video description, our WhatsApp link to participate in these meetings. Besides these online meetings, we have in-person meetings and also retreats. If what you've just heard makes any sense to you, here's an invitation. Go ahead, leave your "like," subscribe to the channel and leave a comment: "Yes, this makes sense." Ok ? See you next time. Thanks for the meeting!

June, 2025
Gravatá-PE, Brazil
Further information

The fear of death | Fundamental questions of life | How to find God? | What is thought?

I want to talk to you about something today: the question of death. Here at the channel, we've investigated several fundamental questions about life, and one of these is the question of death itself. If we don't have a real vision of life, we will never have a direct comprehension of what it means to die. We're going to work on this here, in this meeting, with you.

What will be the truth of this dying? If that becomes clear, we have the end of fear. So, let's partly put it to you here. But we need, first of all, to put aside all those ideas we already have about this question of death. The ideas in us, note this, all ideas, without exception, are mental concepts, they are forms of approaching images, frames that thought is producing.

Thus, when you have an idea, in fact, an idea can be made up of various concepts, that is to say, various forms of thought, that form an idea. Therefore, observe the truth of it. Every thought in you is within the context of an idea. An idea can be a set of thoughts; this idea or thought in you involves an image, a mental picture. So, our approach to this question of death involves these frames that thought establishes in us as our experience.

Throughout our lives, from an early age, we all come into contact with this question of death: someone we know, a relative, parents, grandparents, we have always witnessed people dying throughout our lives. So, the idea we have, the thought or image we have about death is the end of this physical existence. We know that the body dies, but for us it's not simply the death of the body, it's the death of someone we know or someone we love, and that death is the disappearance of that person, of our contact of relations, of relationships.

So, when you see your grandfather dying or your grandmother dying, it's already clear to you, inside you, that feeling of separation. Then, let's see something about that here. Despite all the contact we have with this experience of death, it's always the contact of the experience of the death of "someone." We don't know what it's like to deal with ourselves within this question of the end of what we are, the end of what we are; we don't know how to deal with the very idea of the end of ourselves.

So, throughout our lives, due to the presence of religious, spiritual or philosophical beliefs, we always have an idea about not only death as a disappearance, but the idea of the afterlife, as a continuity or as a possibility of continuity, and yet all of this is within us in a thought format. What is the truth of this real encounter with death? It's not about this physical death, which at some point, inevitably, we will all have. Either through an accident, or because of old age, or because of illness, in these ways, or in some other way, death will occur for all of us. So, that's not what we want to talk to you about, here.

Here, we want to show you the beauty of this encounter with death itself. It's not the end of the body, but the end of the continuity of an element present in us that sustains the presence of fear. This element present in us is this "me." this "I." Can we realize here, in life, this awareness of what death is for this sense of "I," this "me"? And when we become aware of this, will we still have a continuity of fear? Will we still have a continuity for this sense of "I," sustaining this abstraction, which is this form of thought, of idea, of separation with these losses?

When you fear, you fear losing. Notice, you don't exactly fear something else, it's just this. Your fear is of losing, of losing contact with that loved one, of losing someone, of no longer being able to have his or her presence. Your fear, in this particular death of yourself, is also of losing, of losing what you have, what you have obtained, the relations of pleasure, satisfaction and joy that you have in this contact with objects, with people, and with situations.

Therefore, all this pleasant, satisfying, happy, fulfilling and pleasurable feeling you have is exactly that, and it's only that which you fear will disappear, that it can no longer be enjoyed. This is what we call love of life. What we call love of life - that's quite an interesting expression too - what we call love is always associated with one form or another of pleasure within relations. This is what we call love.

Thus, what is the truth about the fear of death? We're not exactly afraid of death. Contact with death is contact with the disappearance of what we have, of what represents part of "our life" for us, that is the fear. It's the fear of losing what we know, of no longer having it, that's the fear of death; of no longer having this or that person, of no longer having this life of "me," this "my life," to enjoy all the forms of pleasure that I've had up until now.

Thus, the truth about the fear of death is the truth of having to deal with a new condition, where we won't have anything of what we already know. So, it's not about contact with the unknown, it's about the end of what we know. Therefore, we are always sustaining this continuity of what we know, we do everything we can to not lose what we have because our life consists of this, this continuity of pleasure, what we call love in relations.

Our love in relations, associated with pleasure, is relative to the satisfaction that it gives me, that it brings me. As long as it brings me satisfaction, pleasure and joy, I love it; if it stops bringing me that, I don't want it near me anymore, and I can start to hate it too. So, what we call love is something circumstantial, it's relative to the fulfillment, pleasure and satisfaction we get from that object, or that place, or that person.

Then, here's the first point: we don't have a problem with death, but we do have a big problem with losing things, losing everything we've gathered and accumulated. This is because all of this is now part of the psychological context of the existence of the "I." Thus, the fear of losing all this is the fact that without it, who am I? These things, these people, That's what brings meaning to my life.

So, what is "my life"? "My life" is the continuity of thought about all this. Notice what an interesting thing we have here when we also investigate this issue of what thought is - that's another playlist here on the channel. Everything you have is inside you, as an image that thought is sustaining, as an idea that thought brings.

When you talk about someone, you're talking to me about a thought you have about him or her; when you remember someone, your memory is of an image you have about him or her. Note, it's not about the person, it's about the thought about it; it's not about them, it's about the idea you have about them. That's how all the things we have are; all those things we have are only within thought.

And what is thought? It's the presence of the memory, the image, the mental picture you have. Then, what do we have here as the truth of everything we have? The truth is that we have absolutely nothing, and everything we have consists of an image, a thought. Your car is an image inside you, your husband, your wife, your family, your name, your history, your memory, all this is part of thought. Notice, this is the truth of thought. So, it's thought that gives continuity to this "me," and this "I."

What is Real Life? Real Life is where we have the awareness of death. This awareness of death is the awareness of the end of thought at this instant, at this moment. It's when thought ends, here and now, that we have a real encounter with Real Life, with the Reality of Life as it happens. This is death, death to this psychological condition of egoic identity, which is the identity of the "I." Follow this calmly.

What we call "I," "me," is a set of thoughts. So, these thoughts are giving identity to this feeling, thought and sense of possession, of control, of life. You may not be able to see it straight away, but here we are faced with a challenge. The awareness of this encounter with Real Life, which is life free from thought, which is life in this contact with the awareness of the truth about the end of all things, is also, simultaneously, the truth about how to find God.

The Reality of God lies here; it is not a movement into the future to be realized at some point in time. This encounter with God is the realization of this Reality at this instant. This Reality is the Reality of Life itself, free from the "I," free from thought, free from everything that thought has given form to and created an identity in these things. Look at yourself, you have absolutely nothing, not even this body is yours. If this body were yours, you wouldn't let it get sick, you wouldn't let it grow old, you wouldn't let it die - it's not yours.

There is Something present, above and beyond this body, and, of course, beyond everything thought represents there, including this idea of this "me," this "I." The truth about this is that this one Reality is the Reality of Life, it's God's Reality, it's the Reality of this "not me." So you ask: "How do I overcome the fear of death?" Abandon the illusion of seeing yourself as someone in life by having things from thought, from the images that thought constructs.

Thus, letting go of all these sensations and experiences and thoughts, which give shape to this identity that is the "I," is the encounter with the Truth of God. The Reality of your Being is Life; that is the Reality of God. So, the only real thing you have is the Reality of That which is You, and yet you don't even have that. This Reality that You are is not someone's reality, it's not something of yours, it's something of God's, it's God's Reality.

This is the truth about death, this is the truth about Life, this is the truth about God, this is the truth about You, That which is unnameable and indescribable and which is present beyond this coming and going, this being born and dying, beyond this body, this mind and this world. Human beings spend a lifetime accumulating goods, furniture and real estate, possessions and possessions, and this movement is an acquisition movement of this "I." We are inside an illusion because none of it is real. The end to this condition is contact with Reality, which is beyond the known and therefore beyond thought.

Here, in these encounters, we are investigating this, becoming aware of the truth of it all. To have the revelation, the truth of That Which Is You, which is the awareness of God, what the Sages call Advaita, non-separation, non-duality, the truth of this present Reality, which is Real Life, which is Divine Life. So, here in the description of the video you have our WhatsApp link to take part in these online meetings on weekends. Apart from these, we also have face-to-face meetings and retreats. Thus, if this makes sense to you, go ahead, leave your "like" here, subscribe to the channel and say "Yes, this makes sense" in the comments. OK? And we'll see you. Thanks for meeting us and see you next time!

March, 2025
Gravatá-PE, Brazil
Further information

What is thought? What is fear? What is suffering? How to achieve the desired reality?

Our approach to life is very interesting. It is an approach to searching for something. That is because we have been educated, conditioned, and programmed to have this way of thinking, to move in this way of thinking. Thus, we see life as something to be accomplished, as something in which we are here as a separate element to find something in it for "me," for this "I," for this element that sees itself separate from it, that sees itself apart from it.

Here, I would like to investigate with you this issue of this search we all have. What is the truth of this search? I refer to this search for desires, for the achievement of desires. That is because, in general, we think like this. "After all, how to achieve the desired reality? How to achieve what I desire?" Note how odd our particular vision of life is, our particular vision of existence, of the world. We look at life, at existence and at the world as if there were, in this contact that we have with this thing, life, the world, existence, the possibility of fulfilling ourselves at some level of achievement, achieving the right desire, the true desire, the real desire, this desired reality. What is behind this? This is what we are investigating here, with you.

There is in all of us a dissatisfaction, an incompleteness, a condition that is producing desires. There would be no desires if there were completeness, if there were satisfaction. Notice that when you are not hungry, you don't feel the desire for the end of hunger, because there is no hunger. If you are not hungry, you do not have the desire for the end of hunger, and yet, note, psychologically you can have a desire for food, even without being hungry. So, there is something here that we need to study, to comprehend: we have needs; because of dissatisfaction, need arises. We have needs, and these needs give rise to dissatisfaction. Because of dissatisfaction, desire arises.

When you are hungry, you have the need to satisfy that hunger, to satisfy that dissatisfaction with food. So, it is natural to desire food when you are hungry. It is natural to desire water when you are thirsty. It is natural to desire to warm yourself when you are cold. It is natural to desire to refresh yourself when you are hot. See, desire is natural. Then, we have this aspect of desire, it is a simple aspect! If you have to travel, you have to buy a plane ticket, you can't go to the other side of the continent, to cross the sea on foot. You have to buy a plane ticket, so we are faced with a basic, simple desire, due to a need. But we have psychological desires, like the one we've just mentioned: you are not hungry, but you have the habit of eating, the addiction to eating. There is a psychological condition in you of dissatisfaction producing desire.

So, there are two types of desires clearly able to be observed. The first is the simple desire, the search for the fulfillment of a basic need, and the second consists of the search for psychological fulfillment. All types of desires we have at this level, at the psychological level, are something to feed or maintain the continuity of a present, illusory entity, which is very real in each one of us, which is the presence of the "I," the presence of the ego. We need to become aware of this, that is why our emphasis here is on the vision of approaching Self-Awareness. Because once you become aware of how you psychologically function, you become aware of this psychological condition, which is the condition of the ego-identity, which is in search of psychological fulfillment, achieving things, dreams, objectives, purposes, goals, fulfilling oneself in the company of people, in that much dreamed-of happiness in love, in relationships. All of this is part of this old game, which is the game of the continuity of the "I," the continuity of the ego. A continuity that is constantly sustained by this desire for more, this search for more. So, this psychological model of existence present in the human being is something that is sustaining an internal condition of dissatisfaction, of incompleteness and, therefore, of suffering.

So, what is suffering? That is another question. What is suffering? It is precisely the presence of this dissatisfaction, this incompleteness, this longing to achieve, to be fulfilled, to achieve something. We do not perceive that this movement is a search for psychological fulfillment; in this very movement suffering is present. It is because we suffer that we desire. The beauty of an encounter with Divine Reality, with the Reality of your Being, is that it is the end of suffering, because it is the end of this dissatisfaction, this incompleteness. So, we have the end of desire, of this quality of desire. A desire that, by the way, is producing, at every moment, some kind of problem. Notice that desire, when it presents itself, it presents itself as desire, but the objects of desire are different. You desire one thing, but simultaneously you desire something else contrary to that first thing. You know that if you obtain that first thing, you will have problems. In other words, intellectually, you comprehend that desiring that, will not do you any good. Then, you desire it, but at the same time, you don't want it. Intellectually, you don't want it, but emotionally you desire it. See, we are faced with desire, desire that contradicts itself.

Thus, the psychological condition of the "I," of the ego, of this "me," is one of contradiction. This is the presence of suffering. You desire a certain thing, but at the same time you are afraid of the consequences. So, notice what an interesting thing we have here: is there a separation between desire and fear? Because if you desire something but at the same time you are afraid of the consequences, this desire is, at the same time, contradictory. And this desire is, at the same time, fear. See how important it is for us to investigate that, that is the chaotic, confused, disoriented, unhappy state of the "I," of the ego. This sense of "I" is something miserable because it lives in this dissatisfaction, in this incompleteness, in this desire and in this fear.

Thus, when you come and ask, "What is fear?" Fear is the presence of dissatisfaction, fear is the presence of thought projecting itself into the future, seeing the consequences of its desires. Notice how important it is to investigate this issue, too, of what fear is. Another side of desire is the presence of fear, just as another side of pleasure is the presence of pain. In this moment, in this encounter with the Beauty of life as it happens, there is this delight, this joy. But when thought transforms it into pleasure and sets out to seek more of it, this yearning for more is the presence of pain, it is the presence of desire, it is the presence of the fear of not getting more of it, or of it bringing bad consequences to this "me," to this "I," to this ego, to this person. Are you with me?

To approach all of this requires the presence of Intelligence. The truth of this approach to life, to real life, free from this model we have just described, which is the model of the ego, which is the model of the "I," requires the presence of Intelligence. And we have the presence of this Intelligence when we free ourselves from the model of thought. We are here, with you, investigating all of these issues. Another question is: "What is thought?" Note the direct connection between thought and this entire process, with the process of fear, of desire, of this dissatisfaction, of this incompleteness. Notice the presence of thought. It is thought that projects itself from the image that it creates, that it has, it projects itself to go in search of that.

Notice what is being presented to you now, here. There is the image that thought creates of its ideal. We have the very presence of thought projecting itself into the future to achieve this, which is its ideal, and we have this "I," this "me," to achieve that. Is there a real separation between this ideal, this thought and this "I"? The answer is very simple: without the presence of this ideal, there is no thought about it and there is no "I" behind this thought. Thus, the presence of the ideal is thought itself, which is the "I" itself. See, we are faced with three things that are not, in reality, three things, we are faced with one single thing: this thing is thought itself. It is important that you comprehend this, there is no separation between this "I" and thought, and its ideal; what it seeks, what it searches for, what it idealizes, is still part of it. It is essential that we have a comprehension here that there is no separation between you and desire, between you and fear. You are the presence of desire; you are the presence of fear. Thus, the presence of desire, which is the ideal, is the presence of that one in the ideal, which is you, and that is the presence of thought.

Here, in these meetings, we are investigating with you the end of this psychological condition, which, notice, is a condition created by thought. Without the presence of thought, there is no conflict in this issue of desires. So, we can deal with life as it happens and fulfill our purposes in a very simple way, without this psychological background, which is the presence of the "I." Thus, fulfilling purposes is not the problem. The problem is someone in this fulfillment, it is the illusion of someone to be fulfilled, to being happy, to be fulfilled by fulfilling these purposes. Thus, we are faced with an illusion. People accomplish things in life, but because they still carry this sense of "I," of ego there, they continue to be unhappy. They continue to be psychologically, internally miserable, even in the midst of fame, power, wealth within material goods, within these fulfillments, also sentimental and emotional, in relationships. As long as the sense of "I," of ego, is present, there will be unhappiness, because what will be present is insufficiency, lack, dissatisfaction, and incompleteness

What we are investigating here with you is the end of this psychological condition of the "I," of the ego. Being present in life, accepting the reality of life as it happens, is to stand before Beauty, the Completeness of Being where you really lack nothing. That is because the Reality of your Being is the Reality of God and in this Reality, nothing is lacking. This Reality that is you in your Being is Completeness, it does not carry desires, it does not carry conflicts, thoughts or problems. Thus, what is the Truth of this present Reality? It is Divine Awareness; it is the Awareness of God. True Reality is not desired; it is not desirable. It is exactly the end of this element that separates itself and desires and is psychologically occupied, projecting itself into this illusion, which is the illusion of thought. The thought that tomorrow one will be happy, that tomorrow one will be at peace, that tomorrow one will find love, and so on.

That's what we're working on here with you on weekends. The encounter with Divine Reality is the Completeness of Being, it's the Truth of God. So, we're together here on Saturdays and Sundays. These are online meetings on weekends. Here, in the video description, you can find our WhatsApp link to participate in these online meetings on weekends. In addition to these meetings, we have in-person meetings and also retreats. If this is something that makes sense to you, here's the invitation, go ahead, leave your "like" here, subscribe to the channel and leave a comment here: "Yes, that makes sense." Okay? And we'll see you. Thanks for the meeting and see you next time.

March, 2025
Gravatá-PE, Brazil
Further information

What is fear? Conditioned mind. How to deal with thought? Psychological conditioning.

Here, our emphasis with you consists of an approach to life within a comprehension of its meaning. The difficulty we have in life is that we don't welcome life as it happens. We were brought up within a model of the world where, from an early age, we were always given projects, goals, purposes, ideas and dreams. We don't deal with life as it happens, we are always dealing with life from this background of mental representation of how life needs to be, should be or could be for us.

Here, together, we are investigating this issue, which is this "I." There is no other element present separating itself from life to evaluate life from this background. The only element present to be investigated is not life as it happens, but exactly this "I" as it appears - and this "I" is us. So, we need to comprehend a few things here; in fact, we need to comprehend only one thing, and this one thing is the truth about this "I."

The way we look at life is from a psychological conditioning due to the presence of a conditioned mind. We don't know how to deal with thought, for example. This conditioning prevents us from a comprehension of what is going on to us. Thus, we need to approach life with a new approach, something that becomes very complex, not at all simple, because of this background of conditioning.

When we deal with life, we are dealing with what is there. Life represents several very complex aspects; the complexity of these aspects is due to the way we approach life itself. Life is not complex, it is not difficult, it is not what we believe it to be. Despite not being complex or difficult, life consists of something happening right now, at every moment, like a great mystery.

There is no way of approaching life from the viewpoint of thought. This format of thought, the way in which thought is processed within each one of us, is trying to make a reading of life. So we have from life from the viewpoint of thought, in this conditioned mind, in this psychological conditioning, a mistaken view.

Every moment, we come across something new in life; life is always something new coming up. Every moment, every instant, we are faced with something new, and attending to this new thing requires a quality of mind that we don't know. Only a free, unimpeded, silent mind with a quiet brain is really capable of looking at life as it happens, without generating conflict, disorder and confusion. But the mind we know is the mind that, when looking at life, carries its own perspective, its own peculiar vision. So, let's look at this together.

Why is it that when we look at the experience of life, or life as it happens, we produce conflict, confusion, disorder and suffering, not only for ourselves, but for the world around us? Why does it happen? Because we look from the past. It's the past that doesn't allow us to make contact with life in Freedom.

The absence of this Freedom: let's touch on this a little here with you. We weren't created, educated for Freedom; on the contrary, we were trained, conditioned, programmed to think, to feel and to act in life. In other words, our actions too, all of them, are shaped by this model of feeling and thinking educated by society, educated by culture, for a very peculiar behavior, and this behavior is the behavior of the "I."

What is the truth of this "I"? This "I" is this present element that moves through life from thought. Then, that's how we're moving through life. This movement from the "I" is the movement of the absence of Freedom. Our idea of freedom, in general, is the freedom to do what we wish, to do what we want, to be who we believe we are. Some use the expression "we need to be ourselves." What is "being ourselves"? All we know of this being that we are is what culture has taught us to be, shown us how to be.

So, when we talk about freedom to do what we want, to be who we are, we are only under the influence of desire. It is not possible to have a real vision of Freedom as long as our impulse to act is the impulse to acquire, the impulse to obtain what we desire.

Because, in reality, what do we want? We desire what is present in that background of mental conditioning. We've experienced pleasure, and now we want that pleasure to return, that's our desire, even if that pleasure implies suffering for the other, as is the case with this movement in us, for example, in ambition. We live within a dispute, trying to outdo others, to achieve what we want in order to get what we want. This movement, in general, is what we call freedom, whereas here we are only in the impulse of dissatisfaction.

There is an aspect within this issue of desire that we don't perceive, which is the presence of fear. The same impulse to obtain what you want, such as pleasure, is the same impulse that seeks to keep you away from what causes you pain - and that's another aspect of desire too. We desire pleasure, but we also want to escape pain. This issue of desire needs to be investigated. Desire is natural; desire just shows us that we are responding to life. The problem arises when we don't comprehend the place of desire.

The quality of desire we know is not the simple, natural desire to obtain what we actually need. The desire we know is psychological desire, it's what drives us in search of fulfillment and achievement at the level of the "I," at the level of the ego. This quality of desire also carries fear. We live in this pursuit of desire - I refer to this quality of psychological desire, which is desire in search of fulfillment and egocentric satisfaction - and we also live within this same model of escape from pain.

So, our desire also implies this escape from suffering; a suffering that, by the way, we create from these impulses. This whole model of the "I" impulse, the ego impulse, in its search for fulfillment and satisfaction, is something that involves the search for pleasure and the escape from pain. And the truth is that this whole movement is the egocentric movement, this whole movement comes from the past, it comes from this psychological condition, which is the condition of the "I," which is the condition of the ego.

Thus, when people ask what fear is, one of the aspects of fear we generally ignore, is that fear, is this escape from pain. But who is this element in this escape from pain if not the "I" itself, this egocentric movement within this desire to escape? Here, with you, we are investigating the end to this psychological condition, which is the condition of ego-identity, for a real encounter with Life as it happens at that instant, free from this model, which is the model of these egocentric activities.

Therefore, the presence of Freedom, of this free mind, is fundamental. How to realize this free mind? And how do we assume the Truth of this free mind? It happens when we abandon this internal condition from us, this internal movement, which is the movement of the "I," which is this movement of the ego. This is done by looking, by perceiving, by comprehending all this movement. What we have given here as the foundation for this vision, for this Truth of the Liberation from this psychological condition, which is the condition of this ego-identity, is to realize here, in life, the comprehension of ourselves through Self-Awareness.

Unless you have a direct comprehension of how you internally function, you will never comprehend life. As we've just said: life is not something difficult, it's not something complex, but it is the presence of a Mystery, which at every moment is showing itself, revealing itself, and you can't become aware of this Revelation from the past, from the model of thought. Then, the end of this conditioned mind, of this psychological conditioning, is to approach life as it happens, as it is. And in this encounter with Life, we have the encounter with Happiness.

In general, all this search for satisfaction, for achievements, for projects, objectives, dreams is what has been given to us as a model within this context of society, of human values, of worldly values. A life turned towards the Truth is the end of this old condition, towards an encounter with life at that instant without the past, without this pattern of a conditioned mind.

The position of the person in the world, of human beings as they live, despite all the external achievements they have - achievements driven by the common model, by the model of conditioned mind, of psychological conditioning - in the midst of all these achievements, human beings still remain unhappy, problematic, and unaware of the Divine Reality present here and now because they are living in thought, living in that old condition of the "I," of the ego. Their whole impulse in life is to seek pleasure; all this seeking of pleasure carries the presence of pain. We don't become aware of this because we lack a vision of how we function internally, we lack a vision that we are functioning in a programmed way, within a context of consciousness common to all.

Here, together, we are investigating all this to go beyond this psychological egoic condition, to go beyond this illusion of the sense of someone present needing something in life. The truth is that the Presence of Life is the Presence of your Being. This Being is Divine Reality itself, this is the True Nature, the Real Nature of What is You in Your Being. An encounter with Life is an encounter with Reality at that instant.

There is no separation between life as it happens and the Reality of your Being. However, as long as this sense of "I," this conditioned mind, this psychological conditioning, is present, you will always be asking: "what is fear," "how to get rid of suffering," "how to overcome depression," "how to overcome stress and anxiety." That is because all these frames are typical representations of this psychological condition, which is the condition of the egoic mind, this isolationist, separatist consciousness, this sense of the ego, this presence of the "I."

Approaching the Reality of Life, assuming this Reality, seeing the Beauty of Life as it happens, having a real approach to this Mystery, requires the absence of this old condition. The presence of Self-Awareness opens this door to the awareness that Reveals God, that Reveals your Being. Happiness is possible in this life when this Life is Real, when this Life is no longer this idea of "my life," when this Life is Divine Life.

Here, on weekends, Saturdays and Sundays, we are together going deeper into this with you. There are two days online where we are working on this with you. You can find our WhatsApp link in the video description to take part in these online meetings on weekends. Apart from these meetings, we also have face-to-face meetings and retreats. If what you've just heard makes any sense to you, here's an invitation: go ahead, leave your "like" here, subscribe to the channel and say "Yes, that makes sense" in the comments. OK? And we'll see you. Thanks for meeting us and see you next time!

March, 2025
Gravatá-PE, Brazil
Further information

What is thought? Fear: what is it? What is suffering? How to achieve the desired reality

Our foundation here in these meetings is an approach to investigation, to discover the reason for this psychological movement present in each one of us. This is what can give us a real answer to these diverse internal conditions in which we find ourselves. An encounter with life as it happens is something entirely different from this encounter based on the principle of thought present, which is the model we know. This entire condition of incompleteness, of dissatisfaction present in us, as human beings, is something that needs to be investigated. That is because the nature of the Truth about us, which we do not know, is the Nature of Love, Peace, Freedom. naturally of Happiness. And here the word Happiness is completeness; in this completeness there is no dissatisfaction. Thus, here we have to ask ourselves the reason for this psychological condition present in each one of us, which leads us to this search or pursuit of external fulfillments, for example, in our desires.

There is a search in each of us due to this dissatisfaction. Thus, people ask: "How to achieve the desired reality?" That is, how can we achieve what we really want? Here the question is: Do we know what we really want? Do we know the truth about desires? What is desire? Why desire? If there were satisfaction, would there be desire? Or is the presence of desire a classic sign of lack, of insufficiency, of dissatisfaction? This issue of desire is very interesting here to be investigated. Since childhood, we have desires, but desire has two aspects that we hardly pay attention to. It has a physical aspect due to a need - if, for example, you are thirsty, you want water; if you are cold, you want to be warm; if you are hungry, you want food. So, this is a simple aspect of this issue of the presence of desire in this dissatisfaction, in this lack of fulfillment. We are faced with something very natural: if you need to get somewhere, you need a vehicle. If the distance is too long, you won't do it on foot, then you need to buy a plane ticket.

So, the presence of desire is something very simple, it is something very natural, but we have internal demands that we do not comprehend why they are here. That creates a quality of desire, present in us, which is psychological desire. It is the search for fulfillment, for psychological satisfaction or achievement. What is this element present in us, dissatisfied, that sustains this psychological need, this search for fulfillment in desires? Will this element in us ever be satisfied, fulfilled? The answer to this is very simple: The psychological condition of the human being is the condition of a particular view of the world where there is always this dissatisfaction present. This particular vision is the vision of this "me," this "I," this ego. This is the element present, responsible, in this psychological dissatisfaction that tries to fulfill by achieving desires.

That is all very complex because the mind has made it very complex. We need to achieve things in life, but to be fulfilled by these things as the ego intends, as it sees itself needing to do, wanting to do, this is what reinforces the presence of suffering within us. Achievements, objects, being in places like traveling, or meeting people, or having them close to you, believing that achieving these things must have the purpose of psychological fulfillment is to sustain a condition of suffering in life. This is what has generated all kinds of problems in our lives. We attach ourselves to places, people, objects, ideas, opinions, conclusions, ideologies. We call these attachments "love." If this is taken away from us or if we feel threatened with the possibility of losing it, it is typical of the ego's nature to accumulate, acquire, possess, control. If it feels threatened, it feels wounded, hurt, saddened, or angry.

Thus, our attachments are sustained by our achievement of these desires, these psychological desires. Here, with you, we are investigating the end of this psychological condition, which is a very particular condition of the "I." This is what sustains in us a typical condition of suffering called "fear." In general, we separate the two things, we see desire as something good. Notice, there is an element behind desire, which is dissatisfaction. Dissatisfaction is the presence of suffering. Another element present in this issue of the presence of desire is that it produces, in addition to the dissatisfaction present behind it, the presence of something, which is attachment. The achievement of desires sustains in us the longing for more, the search for more and, naturally, the concern of not having it anymore, of not achieving it anymore, or of it being taken away from us. That is fear.

So, what is fear? People want to get rid of fear, but they don't want to get rid of desire. Notice, we can discover the free life in this inner freedom, where there is no dissatisfaction, only when the mind is free from all this old model of searching, of external fulfillment and achievements, in order to fulfill itself internally. Only when the mind is free can we have an approach to life as it really is. We are within purposes and objectives, built into us by culture, by society. They tell us what to wear, they tell us what to eat, they tell us what to feel, how to think, how to act, how to achieve purposes, how to have ideals, dreams and desires. This is how we function psychologically within this context of human culture. It is clear that we are within a conditioning program. In a way, some things are quite harmless. For example, we just mentioned the issue, here, of desire. If you need clothes, you look for clothes, and you buy the clothes that are offered. But transforming that into a psychological ideal... You can indeed opt and choose, based on this inclination you have, this simple liking of a style of clothing, but being tied to this fashion model, to psychologically fulfill oneself, is being a slave to a psychological condition of culture, of human conditioning, of conditioning of the "I," of egoic conditioning.

It is necessary a clear perception, a Real Intelligence to deal with life and to stay with it as it happens, and not from this model of thought, which is enslaved by this pattern of psychological conditioning, of human culture, of human values, of worldly values. A real awareness of life is the direct comprehension of what it represents, in its entire context. This requires the presence of Intelligence. Human beings seek to study everything, but they do not study themselves and they do not become aware of life as it happens - in fact as it happens and not as thought desires, projects and idealizes. We have lived and we are living in ideals of thought. This is what is sustaining in us the illusion, for example, of this search for the achievement of desires. We believe that the achievement of these desires is what will make us happy, fulfilled, and complete. Notice how much importance and value people give, for example, to this search, to this search for external fulfillment. It is a mistake this idea that, through external achievements, you will be happy, through the achievement of desires, you will be happy.

Can we deal with life as it happens? This is not about eliminating the presence of desire but about comprehending the beauty of a life free from desire. To do what is simple, to do what is truly needed, is something completely different from seeking complex solutions to this dissatisfaction of the "I," of the ego, for desires. So, when you come and ask, "How to achieve the desired reality?" The only Reality is that which is present here and now, and the awareness of this Reality cannot be achieved, cannot be obtained, cannot be desired. It is that which is present expressing itself as the nature of the Truth of your Being. This is what we are here with you exploring together, investigating together. This is why we need to understand the issue of thought. What is thought?

Thought is the element that connects that image to you. So, there is an image, a perception, a vision, a way of looking at this or that, that thing, from thought. Thought is this bridge that connects you to that object. You see something and you desire it, thought is the element that makes this connection. We do not comprehend this whole movement of thought within us. Without the presence of thought there is no such quality of desire, because we do not have this bridge. You see someone famous, then you have this vision of him or her and thought says: "It would be very nice, it would be wonderful if I were like him or her." This is the movement of thought within us, sustaining and continuing desire. Thought says: "If I achieve fame I will be happy, I will find peace, I will find happiness." Notice, we are just in a flight of fancy. It is thought that is continuing this fantasy - it is the bridge between you, this "I," and that ideal, and that purpose, and that desire.

Therefore, thought is the element that gives continuity. This is just one aspect of thought. So, what is the thought present in you? It is the element that sustains the continuity of this "I" in desire. Thought is the element in you that sustains the continuity of this "I" in fear. Without the presence of thought, there is no such search for psychological fulfillment of desire. Without the presence of thought, there is no such presence of fear. Then, what is thought? It is the image, it is the projection, it is the flight of fancy, it is this bridge, it is this ideal, it is this fantasy sustained by this psychological condition, which is the model of the "I," which is the model of the ego. Thought in us is an element that comes from the past. All its references are from the past. It does not deal with life at this moment, as it happens. It is always dealing with achieving, obtaining, accomplishing. It is an element present in us, sustaining this whole notion of "tomorrow." I refer to this psychological tomorrow, which is the tomorrow of the achievement of happiness, peace, love, and inner completeness. This is something completely illusory, completely false. And we have been living like this for millennia, within this illusion, within this psychological condition.

This is what feeds the presence of suffering within us. Notice, this is another answer here to the question: "What is suffering?" Suffering is the presence of thought sustaining this psychological condition of projection, of fulfillment and satisfaction in this notion of tomorrow, of the future. A future that thought produces with this idea: "I am not happy now, but I will be happy tomorrow." "I do not have this now, but when I have this or that, I will be happy." There is a very interesting expression in Sanskrit for this condition of illusory search for fulfillment and happiness in this condition of ignorance, of illusory identity that is "I," the ego. The expression is "avidya"; "avidya" is this ignorance. This is a Sanskrit word for "ignorance," for the ignorance that sustains, that reinforces suffering, because it reinforces this illusion.

Here we break with that. We need to have a direct comprehension of life, free from this psychological condition. So, these meetings we have here, on weekends, Saturdays and Sundays, have this purpose. They are online meetings that take place on weekends, here with you. Two days together, we can work on this. Here in the video description, you have our WhatsApp link to get closer to these meetings. In addition to these online, we have in-person meetings and also retreats. Thus, if this is something that makes sense to you, go ahead, leave your "like" here, subscribe to the channel, and please say here: "Yes, that makes sense." Leave it here in the comments, ok? And we'll see you. Thanks for the meeting and see you next time.

March, 2025
Gravatá-PE, Brazil
Further information