Human Relations | The Importance of Self-awareness | Mindfulness | What Is Meditation? | The Mind

This subject of relations, which is your question: your question is whether we have to look at the other or look at ourselves, if we have to become aware of what goes on within us or if we have to look also at the other, at what they do or at what they represent. First, before everything, why does this happen? At what level are our relations? When you relate to someone, who is the person with whom you relate? Who is the person that is you in this relationship?

This is what we have to study, this is what we have to comprehend. It may seem reasonable to want not to suffer in relations, but human relations are overloaded with suffering. And why does this occur? So, despite not wanting suffering, it is present. And why is it present?

It is the comprehension of this that frees us from suffering, and not the desire to be free from suffering in the relationship. What you will observe within the relationship is that we do not have a real encounter with the other. And why do we not have this encounter? Because we do not know who we are in this contact, in this relation. You cannot have a real encounter with him or with her starting from the idea you have about who he or she is.

And we are doing this all the time, because we do not only have ideas about others: we have ideas about who we are, about what we deserve, about what we do not deserve, about how the other must treat us, receive us, accept us. So, our relation is always a confused, problematic relation. It is the relation of confusion. This is not real, Real Relation. There is something here that escapes us all the time: it is the fact that people, in fact, do not meet.

They do not meet. They are like opinions: each one has their own; perhaps there is an agreement of opinions. In that moment, apparently, an encounter happened; other than that, it is a total mismatch. So, first, before everything, we have to investigate the truth about who we are. We have no way to have the truth about the other.

Moreover, the vision of the truth about oneself will show you, yes, that which you are. The comprehension of that which you are will make you see the other. But the point is not to see how the other treats you; the point is to see how you feel in this treatment. There is something that we do not perceive. We are not different from one another: psychologically speaking, internally, from the point of view inside us, we are like all other people.

You do not realize that you are envious - this would be very painful for you to realize - but you are envious. You do not realize that you are violent - this would be too painful for you to realize this. You see yourself as you desire to be, and not as you in fact are. So, you see yourself as a peaceful, loving, understanding, intelligent, true, loyal, kind person. You see yourself as you desire to be, as you idealize being; you do not see yourself as you are.

Do you know what the result of this is? When the other does not recognize this ideal that you have about yourself, this hurts you, offends you, saddens you, bothers you or makes you angry, or leaves you too furious. And you call this a relation, a relationship. Yes, let's call this a relationship, but we are unaware of the presence of the true Relation. So, our model of being someone is this: it is the model of the person.

When are we hurt? When are we wounded? When do we become like this, angry? It is when the belief we have about who we are is not recognized by him or by her. And we live in this search, in this longing, in this need for appreciation, because we are, in truth, very poor; internally we are very poor little creatures, poor, yes.

Poor in Intelligence, poor in Freedom, poor in discernment, poor in perception of reality. Poor. We live as very needy little creatures and we appreciate this. So, what do we lack? To comprehend, to comprehend, to comprehend oneself, to comprehend the truth of life, how it happens.

But we are living in ideas, we are living in thoughts; this is the life that we know. What may seem to us here very strange, but fundamental, is the importance of comprehending ourselves. It may seem strange, because the idea that you have is that you know yourself, that you comprehend yourself. Look at yourself. We do not let go, we do not disentangle ourselves from pain; we haven't let go, haven't disentangled ourselves from suffering.

And we have this as a very natural thing, that is, that which is common around us we have, for ourselves as something natural. So, living anxious, living worried, living with anger, living with fear, living suffering - this is very natural. And here come the specialists and they tell us: "Look, it is just like that; no one will ever have the possibility of going beyond this condition, because it is so. " Notice: they are right, they are reasonable within that which is their particular experience. So they tell us: "Look, no one can get rid of this 'I', of this ego, of this element in you, which is the person, which is the person who suffers, because this is natural.

" So, they speak from where they find themselves. What is it that we need here? It is to comprehend ourselves, and it is comprehension that frees. It is comprehension that makes us see that we are dealing with a model of existence common to all, but within the illusion of all. These all are not different from one another, nor do they differ from us.

We are like everyone. Unless we have a clear vision of the Truth about ourselves, unless there is a rupture with this condition of mental life, of psychic life, of psychological condition, we will continue looking at the world from this "I", from this ego, and living what everyone is living. The way I see it, the real sense of a relation is complicity, it is companionship, mutual cooperation; this requires the presence of Intelligence, and there is no Intelligence in the ego, there is no Intelligence in the "I", there is no Intelligence in the person. We transform this - which would be a real purpose in relations - into another thing. Our relations are to obtain pleasure, to extract from him or from her something that gives us a compensation and that fills us.

Look at yourself. We want to do things to be someone; we get married to be happy. Notice: the most absurd thing. How is an action of searching for something in someone who is also searching for something that I am searching for? Will I be capable of giving to the other what I do not have, and he gives me what he also does not have?

But we believe that every movement in life must have a purpose for this "me", for this "I". And this purpose will be found when, in this relationship, this happens. So, we live always in this pattern of psychological need for the world, for the other, for things and for people. So, this real purpose of encounter was lost. So, what do we have?

A lie, a lie of a life from this false center that is this "I", which we are unaware of, which we do not comprehend, which we do not have any clarity about. So, what are we together doing here? We are approaching the important question: who am I? This is the importance of knowing oneself, this is the importance of self-revealing, this is the importance of getting rid of the illusion, of the suffering in you. It is when you will no longer project the end of this suffering being given by another person, but we live in this lie.

We want the other to free us from suffering by marrying us. But he also, or she also, is waiting for the same thing. So, the idea that the world will make us happy, the other will give us what we don't have, is completely ridiculous. So, is it challenging? Yes, it is challenging to know that life is not that which we expect or desire or wait for it to be; it is something different.

What we wait from it or expect from it is false. Here, we are inviting you to become aware of what you are, and not of who the other is. Here, we are inviting you to investigate the nature of your pain, abandoning the illusion that the world is causing you pain, the other is causing you pain, the other is making you suffer, or the other has the possibility of making you happy, or fulfilled, or full. This is false, completely false. But it is what we have, it is what we received from human history, from the culture in which we live.

They taught us that the world can and needs to contribute to us, in some way. But who are you? Who am I? It is this that needs to be revealed; no one will do this in your place. I want to call your attention to something here that I have as the key, I see as the key to this clarity, to this perception, to this lucidity.

This is the presence of a look at ourselves, of a perceiving that which goes on with us, without reacting to it. This is the presence of an Attention upon oneself, something - listen calmly - because it is something entirely different from what we know. Our idea, always constant, is to react and never to just stay aware. We want to stay aware to do something. Here, I am inviting you only to look, to look at that which goes on with you, within you.

If someone bothers you, the annoyance is yours, it is not theirs. Notice what a strange thing what you are going to hear, very strange. When you are bothered, this has a cause; we cannot deny the cause of this annoyance. It's just that the cause of this annoyance is not the answer to the end of this pain of being bothered. So, when you are bothered, in general what we do is find the cause to explain to ourselves, to justify to our own selves why this state of pain is here.

And what do we do when we are bothered? Taken by this emotion, we react; this gives a relief, when we express it by cursing, fighting, hitting the other, blaming the other. But this does not solve it, because we are going through this now, in this instant. You are thirty years old, you have already been bothered at least some three times. evident that not: you have already been bothered many times.

If you are thirty years old, it wasn't only three times. So, what occurs with us? We live constantly, for example, becoming bothered, and we never realized what annoyance is. This is like having a problem that is never solved, and we having to deal with it time after time, after time. So, it is no use for you to run away from the annoyance, to run away by fighting, cursing, doing something, because you will continue being a person who gets bothered, a person who gets annoyed, who gets hurt, who gets offended, who gets sad - because it is not only annoyance.

Anyway, the state in us, of internal condition, of psychological condition, is of continuity, and this does not end until we have real comprehension of it. And we do not know how to comprehend this, because we were not even. at no moment did they call our attention to the possibility of this comprehension. That is why it is said that no one can live free from the "I", free from the ego, because this is the common. Our references are of people around us, yes or no?

Are they not the people who are around us? Do we not live with people? Do we know any extraterrestrial living with us? No. They are people, and people are like that.

But will there be something beyond that? This is the challenge of a talk like this, of a quality of encounter like this. Do you know how I consider this encounter? I consider this encounter as a profoundly religious encounter. But religious in the sense of a pointing to Something beyond.

beyond the known, beyond the common. But also beyond spiritualist practices or doctrines, or what we understand out there as religion. Here, it is about an encounter with the Truth about you. So see: we have the truth about me, and there is a reality about you. This reality about "you" is not this truth about this "me"; this "me" is this one who gets bothered, who gets hurt, who gets sad, suffers, loaded with problems.

So, how can we have a real approach to this? By becoming aware of how we function. This requires the presence of a look at our reactions in attention. When you are bothered, you are inattentive. Listen to this: you are inattentive.

And why are you inattentive? Because you are explaining, justifying, looking for the cause, looking for who did this to you; you are absorbed in the pain, but separating yourself from it, by doing this. So, you are inattentive. Try, the next time you get bothered, to embrace this. It is a great challenge not to find the reason, not to find the cause, not to find the why.

Just stay with the pain, with the sensation, feeling, or emotion. You know that when you feel something, and when it has the freedom, for some reason, to express itself, this feeling becomes an emotion; it involves the body, it involves something physical. So, the next time you feel something of the sort, such as sadness, do not find the reason. I know it is a very great temptation not to find the why of being sad. Try, when you are sad, to stay without the reason for the sadness; try that and see if it sustains itself.

Observe: when you are sad, is there not a story? Is there not a story? Can anyone stay sad without the story of that someone? When is it that you are sad? You are sad when something you did not expect happened, something you did not wait for for yourself arose.

You are sad when you are rejected, when you are not accepted, when you do not have what you desire; that is when you become sad. But is it just sadness, or does it transform into annoyance and also into anger, and it begins. And why does all this occur? Because there is no Mindfulness toward this image that is you, that you have about yourself, which was hurt, which was despised, which was rejected. We defend this image, we defend this person that we are; to justify, we explain.

So, this is the game. This is how we are giving continuity in this inattention toward ourselves, to this "I". So, how can we approach this? Looking. This is the presence of Awareness upon our reactions.

See: upon our reactions. It has nothing to do with the other, nothing to do with what happened on the outside; it has nothing to do with the cause, with the reason; it has to do with our reactions. What we are communicating here to you is the key to the approach to Meditation. Which requires the base for it: the base is to know oneself, Self-awareness. The importance of Self-awareness shows you what it is to learn about yourself, and you learn about yourself when you stop having ideas, thoughts, conclusions about what is out there, the reason, the cause.

Notice that we do exactly the opposite: we live all the time waiting for the other to never offend us, never hurt us, always treat us the way we expect. We live in this dependence; this internal poverty of awareness of self, of oneself, places us in this condition. So, we lack Awareness upon ourselves, a Mindfulness, complete, a vision of that which processes itself here, within us, in this instant. Your question in the morning was: what is staying with what is? See: the first approach is to become aware of what is.

Wait: are you telling me that I have to continue with the anger, with the fear, or with this pain? What we are saying here to you is: stay aware of it. It is not you staying with it. It is the awareness that this state and you are not separate. This is the point.

See: our conditioning was different. We have the idea of someone sad, someone hurt, someone bothered. There is no such thing. I will say it again: there is no such thing. In the annoyance, that is everything, that is you; there is no "you" bothered.

In sadness, you only stay sad when you think; then you see yourself as someone. But, when there is sadness, it is a pain, it is a sensation, it is an emotion, it is a state, it is a condition. Become aware of it, just look, perceive, observe. This is how we approach that which is present here. And, when we approach like this, there is no someone in this approach; it is an approach without someone.

This is Meditation. The presence of Meditation is the comprehension of the illusion of someone; otherwise, there is no Meditation. When someone uses the expression "meditation" as a practice for someone, the idea is of someone in the exercise of that. Whereas, in Meditation, what we have is the comprehension of the nonexistence of the meditator; this is Meditation. When there is Meditation, the "I" is not.

When there is Self-awareness, which is the comprehension of that which is present here, there does not remain someone. This expression "self-awareness" is an expression much used in psychoanalysis, in psychology, in psychiatry, in this area of study of human thought. But do people know there what self-awareness is? Because the comprehension of the Truth about this "I" is the clear vision that no "I" exists. So, when you approach to investigate the nature of this "I", in the question "who am I?

", if this deepens, no "I" is found. The question "who am I? " has no answer. There is no answer to the question "who am I? ".

Because it is not a question like a problem that brings a solution; it is a question like an insoluble problem. Because it is insoluble, we are before a Mystery: the Mystery of Life, when this "I" is not found. So, you ask the question, but it is not to have an answer; it is to enter the Mystery that there is no one there. Someone there to stay bothered, someone there to stay sad, someone there to stay hurt, someone there to have fear, someone there to get rid of fear. This requires the presence of a look, this requires the presence of a new perception.

When you look at something, either there is the look or there is someone in the look. The look is impossible in another way: either the look is present without someone, or the look is present having an observer. When is this observer present? When your look is to define, is to explain, is to speak about, is to give importance or value to what is being seen. Such as, for example: when you see something like a flower, and you say the name or you speak of the color, this quality of look has in it the presence of the one who observes.

But to be before the flower in this look, without the color, without the importance of the color, without the importance of the category of the flower, of the history of the flower, of the quality of the flower - it is just the look. So, one thing is looking; another thing is someone seeing. In general, our contact with the present moment is someone seeing. Here, we are inviting you to look. Look at these reactions in you without giving a name, without classifying, without the idea of who did, of who did not do that to you; just look, become aware.

What is it to have an approach to life without this "I"? This is the presence of Meditation. What is that? It is looking without the observer, it is perceiving without someone who perceives, it is staying aware without someone with any interest in what to do with that. We are unaware of this, people; we are unaware.

Because everything they taught us was to stick our nose in all the time, to be meddlesome. We are the whole time involving ourselves, involving ourselves, being someone, being a person all the time. It is an addiction: being a person is an addiction. When you approach a girl or a boy or an object, it is: "What is this going to give me? What is this going to bring me?

" This is there, it is within this psychological structure of human conditioning that we bring. Everything is to give us pleasure or bring sensation. So, we live always as persons, all the time. When someone comes to speak something with you, as a person you wait for what they are going to say. If they say what you like, you like them; if they say what you do not like, you do not like them.

So, we live all the time being persons. When you arrived here in the morning and said: "I said something there, and when I finished saying it she came with five stones in her hand. " This is how we approach the other: it is from the person we believe ourselves to be, in the illusion of a person we just met. Result: confusion for sure, all the time. Such are our human relations.

The secret of this internal richness, which is this vision of life without the conclusions of the thinker, of the observer, of this "I", is to look at this moment without expecting, without waiting, without seeking anything from it. And this moment can be an encounter with him or with her. So, there is a difference between you dealing with him or with her, or with them, and dealing from the person with persons. If you look from the person, you see persons; if you look from this place, there is no person. There is no person to frustrate you, disappoint you, deceive you, make you suffer or give you something.

This encounter is something completely different, this is something completely different. This approach to this instant is something entirely new, when the "I" is not. Then you say: "How to realize this? " You are not going to realize this; you are going to become aware of what is here, of how your mind functions, how you react, how you respond, how you speak, how you listen, how you gesticulate. Listen to this: it is this Awareness upon our reactions, the presence of a look free from the need for a consideration, of a person there, because you are no longer caring about the illusion of someone there; you are attentive to these reactions.

This is Meditation. So, what is Meditation? I used to think it was to sit down, cross the legs, repeat "om". It is not that, it is not that. Meditation is the awareness of Life as it happens, and it happens when there is no longer the idea of how it should be.

The idea of how it should be is a psychological aspect of the illusion of an identity that sees itself present being the person. This is alienated from Life, this is distant from Reality, this is distant from the other. So, couples live together for ten years, fifteen years, twenty years, forty years, but they never met, because they are persons. Persons with their beliefs, opinions, ideas, desires, fears, expectations, hope, despair. They are persons who are keeping within them the unhappy and miserable moments they lived together more than the happy and pleasant moments they had, because it is typical of the ego: it loves to remember, especially that which gives it identity, and nothing gives it more identity than being a sufferer, than having gone through lies, problems in the relationship.

Result: we look at the world and say: "Where is Happiness? " Illusion tells us that we are going to find Happiness in the relationship. But persons in relation are like trains coming on the same line, in opposite directions. Persons do not meet; they clash, they clash. The trains are coming, each in its own direction, but no one is occupying themselves with the other; it's just that the line is the same.

The sense of the "I", the sense of the ego, the sense of someone present is that. What is Freedom? What is Happiness? What is Love? What is Peace?

It is the presence of the Relation free from the "I", free from the ego. Life is relation. You are breathing: your relation with oxygen is very intimate, very deep; you do not even realize that you are breathing and that there is a relation between this body and the oxygen of the environment. This is life; Life is relation. But, in the sense of the "I", there is no Life, because it lives in isolationism; it never relates; it has what interests it, what it seeks, what it looks for there, in him or in her, in the other.

So, the quality of relation that we know is very grotesque, not to say problematic, not to appeal and call it deeply miserable, because it is full of problems. But how would it be different, if "I" am the problem? It is not another the problem; "I" am the problem. So, I am this train that comes. How can we look at this?

There is only one way: looking. If you look in any other way, you are going to look from the thinker, you are going to look from thought, from conclusions, from personal ideals and purposes; you are going to be a person, and that is your addiction: being someone in this relation. And, in this relation, there is no Truth, there is no Truth. Thus, this encounter with Life cannot be an encounter between two trains; it cannot be an encounter with the person; it must be an encounter with the Truth. This is what is You, when there is no more illusion.

So, before taking the flight of fancy, before being a train in some direction, find the sense of it, find the sense of it. What society taught us was something else. They said that we had to study, grow, then get married; they were giving us directions, and we are exactly in the direction they gave us, and it seems that it is not working out. It is not working out. Let's look at this, ok?

February, 2026
Gravatá-PE, Brazil
Further information

Joel Goldsmith | The Contemplative Live | What is Real Consciousness? | Marcos Gualberto

GC: Hello everyone! We're here for another videocast. Once again, Master Gualberto is with us. Thank you, Master, for being here. Today, I'm going to read an excerpt from a book by Joel Goldsmith called "The Contemplative Life." In one passage of this book, Master, Joel makes the following comment: "The reason is this: The contemplative way of life is, in fact, a contact with the source of life. To understand this, you must realize that nothing can happen in your experience except through an activity of consciousness." Master, in this excerpt, Joel Goldsmith talks about the contemplative life being the contact with this source. Within this subject, Master, what is this that you call Real Consciousness?

MG: Gilson, we don't know ourselves. That's the point. All we have about who we are is mere superficial knowledge. This peripheral, surface knowledge, of this mind within us, of this consciousness within us; that's what we know. It's like when you're standing before a lake: There it is the surface. In general, this is our access to ourselves: the surface of this lake.

We ignore the depth of the lake; we ignore the depth of ourselves, the deep layers of this mind, of this so-called consciousness within us. Therefore, we are living in this conscious mind, having access to this lake only on the periphery. In general, we only function here, at this level, at the conscious level, in this superficial layer. This is the life of this "me," it is the life of the person.

All this particular life that we have is the particular life of someone that "I" am. What is the Truth about "me"? What is the Truth of this "I"? What is the Truth about the person? What is this mind? Why are we limited to this, living like this? In this conscious mind, we never pay attention to what is happening inside us. What is hidden and deep, we do not know. And it is precisely here that our whole problem lies: this whole model of being someone, in this idea of ??the person present , of this "me," here, at this moment.

Sometimes, occasionally, we receive internal hints; we receive suggestions of what is happening within us. We have this during the day, or at night, when we dream. Thus, we have these suggestions, but they are disregarded; they are distorted; they are translated according to the conveniences of the surface of this mind. All of this is part of this "I-mind," this egoic mind, this consciousness that we know.

You come and ask: "What do you understand, or call, as Real Consciousness?" What we are working on with you here is signaling this: that, in fact, there is Something present beyond this; beyond this surface and this depth; beyond these superficial layers of this conscious mind and beyond these deeper layers in this so-called unconscious mind. This is Something beyond this consciousness of the person; it is Something beyond this consciousness of the "I." This is what we are working on with you here.

This conscious or unconscious mind, this so-called consciousness that "I" have, is not the Reality of this Being. It is something connected to this psychophysical being that we know, that we recognize as present within us. But there is Something beyond all of that. That Something is that Presence, that Divine and Real Consciousness that we are unaware of. As long as we continue, in life, in this mere movement of this consciousness of the person, of this mind within the person... This mind within the person is the presence of all this conditioning, of all this programming, which impels us to all kinds of egocentric, personal movements, towards this particular life, which is not Real Life. It is the life that we know; it is the life that we are living, in this model of conditioning that we carry.

The point is that, living in this periphery, on this surface of the personal mind, of this egoic mind, without investigating this entire structure, without becoming aware of everything that this conditioned mind encompasses-which includes these deeper layers-living in this way, we remain trapped within this conditioning; without the awareness of Divine Reality, without the awareness of God's Truth. This is not your Natural State of Being; This is your common state of life as a person, as an ego-identity, as someone. Therefore, here together, discovering how to look at this, how to allow what is present here to reveal itself, what is hidden here to show itself; this is when we can go beyond the mind.

The presence of Meditation requires this vision of ourselves; it requires knowing this whole process of this mind of "I," of this personal consciousness. When we learn to look at all this inner movement, it reveals itself. Then, these hidden, deep layers come to the surface. So, these hidden, deep layers come to the surface. Thus, what we call the conscious and unconscious mind loses this illusory division. There is no separation between this conscious mind and this unconscious mind. We are facing the same lake, but we are not aware of the totality of the lake; and, without this awareness, there is no comprehension. Without the presence of this comprehension, there is no way to free ourselves from this egoic mind, from this conditioned mind. There is no way to free ourselves from all this movement, which is a movement that is born from thought, in thought. Something that sustains itself in us as the continuity of what has already been, that is, of the past.

We are not living in the moment, because we are living in thought; and thought is the presence of the past; and the past is this background of conditioning, which is this mind, which is this lake of which we are not aware, have no complete comprehension of it. This comprehension is born from this gaze, from this Attention. It is the presence of this Attention that reveals what is hidden, that reveals the totality of this mind, of this consciousness; it is this that reveals the totality of the lake.

The Reality of this Self is the Reality of Life, it is the Truth of this Real Consciousness, where there is no longer this lake, this model of egoic mind, of conditioned consciousness. It is when contact with Life is now, without this background, without the past, without thought. We are living in the model of psychological thought; we have functional thought-your name, your address, all your professional knowledge-this involves the presence of practical, objective, functional thought. But we carry with us the presence of a psychological background, which is egoic thought, which is the thought of the person, of this "me"; this is the presence of the past.

Is life free from this egoic mind, from this mind that is the mind of the "I" possible? The full awareness of the totality of this lake? Then, this is the end of the mind as we know it; it is when the mind becomes free from this idea of ??someone present, of this person here. The presence of this someone, of this person, is a creation of this psychological condition, of this mind trapped in the model of psychological thought. All this content of this "I-consciousness" is this psychological thought; it is this model of mental construct.

The Awareness of Life reveals itself in this Real Presence, in what we have called Real Consciousness. But, in reality, it is Something beyond what we know as consciousness; Something beyond what we know as mind. This Real Consciousness, or this free mind, is Something beyond everything we know. This is the real contact with the Divine; it is the real contact with God; it is the real contact with the Supreme Reality.

GC: Master, we have a question from a subscriber here on the channel, who made the following comment: "Master, I heard that deep meditation can awaken energies. What is Kundalini Awakening?"

MG: Gilson, the presence of this Awakening, of this vision, of this Real Consciousness, of That which is here, beyond this conscious and unconscious mind, beyond this personal consciousness, is the Awakening of this Presence. Yes, it is a new quality of Energy. It is the presence of Life, where there is no separation between You and Life. This quality of Presence, this Energy of Presence... Some call this Kundalini. That which is revealed when there is no longer the illusion of separation, of duality between You and God, between You and Life. Therefore, the expression "Kundalini" refers to this quality of Presence, to this quality of Being, to this quality of Life. Therefore, the expression "Kundalini," Self, and God, here, are synonyms within this context of speech. We are talking about this Reality present beyond illusion, beyond this sense of separation.

Ramana Maharshi said that when this Realization is present, an Energy takes possession of man. He is no longer a person; there is no longer this person present; this Energy is Kundalini. The presence of this Kundalini, of this Reality, of this Divine Truth, is present when there is no longer illusion and, therefore, when there is no more ignorance, suffering; this is Liberation in this life. This is the awareness of Truth that is present here, being him, her, the world, life, and everything. There is no separation between the Reality of the present moment and the Truth about God. And that is You, in your Essential Nature, when there is no longer the illusion of the mind, when there is no longer the illusion of psychological thought, when there is no longer this thinking, feeling and acting from the past, from memory.

Thus, the vision of the moment, the reality of action, the presence of life; none of this is separate in this Natural State, where there is no longer the presence of the "I," where there is no longer the presence of the ego. Therefore, this idea of ??energies, in the plural, are just beliefs. There is one single Presence; there is one single Energy; there is one single Reality. It is present here. It is the Indescribable. It is That which is beyond words, beyond all concepts, ideas, beyond all thoughts.

This is the Truth about you. This is Something that is revealed when there is comprehension, when there is perception, when there is vision, when there is clarity; when the mind is free from all its weight, from all its conditioning, from all its old model of particular worldview. Something that has always been present because of this background of psychological conditioning. When there is the end to psychological conditioning, there is the end to that mind, which is the mind of the "I." This is the presence of Truth; this is the presence of God; this is the presence of your Being.

GC: Master, there is another question from another subscriber here on the channel, who made the following comment: "How can we practice self-observation?"

MG: Gilson, here we face a misunderstanding. The presence of practice requires knowledge; it requires experience; it requires skill. This skill for someone, this experience of someone, this knowledge that he has. When this is present, there is the possibility of practice. Self-investigation, or self-observation, or that direct gaze that brings clarity, the perception of the reality of the moment, does not require practice; it is not something for someone.

Therefore, where does the need for this knowledge, this experience, come in, if the Truth of Revelation is here and now? And that which is revealed is not revealed to the "I"? Therefore, why do we place the presence of practice here, if the illusion of an identity is comprehended precisely when there is looking, perceiving, listening? This is the presence of self-observation. In self-observation there is no "someone"; it is the discarding of the illusion of an identity present in experience, in knowledge, and in any exercise or practice.

Therefore, here we are faced with a misconception: this idea of ??someone exercising in practice. Direct vision is the comprehension that there is no "I," there is no "person," no "me." And this becomes clear when we discover what it is to look, to observe, to perceive. This observing, looking, perceiving is self-investigation; there is no "I," it is direct observation. When we look without conclusions, without evaluations, without accepting or rejecting what is being perceived, observed... Therefore, the presence of self-observation is this looking; it is this listening; it is this perceiving. There is no one present in this; there is no one present in the practice; there is no one present in the exercise; there is no one present knowing how to do this, how to accomplish this.

In life, we face what is most natural when there is this self-observation. Notice that a child has no difficulty in observing something that interests them; they simply look, they can observe, they can follow. Note that we have no difficulty in looking, observing, listening to what interests us; this requires no exercise, no practice, no method, no special knowledge. When we are truly interested in something, we put our heart and mind there to look, to observe, to feel it; there is no effort.

Thus, the presence of self-observation: All that is necessary here is simply this interest in observing, in looking, in placing our mind and our heart. This observation is not to distort what we are seeing; it is not to alter what we are looking at; it is not to argue with what we are listening to; it is only to become aware of it. Therefore, the presence of self-observation is to look without agreeing or disagreeing, accepting or rejecting, without approving or disapproving; it is simply to look.

When you look at the sky and see clouds being carried by the wind... We all have had experiences like this, in this contact with the sky, lying there on the ground, looking at the sky. You have probably done this. Notice that, when you were a child, you had a moment like that, when you lay there on the ground, on the grass, looking at the sky and seeing the clouds being carried by the wind. You didn't want to alter that, change that, correct it; you were just looking, observing, following. You were simply following that cloud; the wind was carrying it and you were following it. This gaze, this following, is not about changing, altering, or modifying anything; it is simply the verification of the moment.

So, we also need to learn to look at what is happening inside us: to look at our reactions, our thoughts, feelings, sensations. When there is simply looking, in this gaze there is listening, perceiving. There is not "someone" perceiving, "someone" listening, "someone" looking; this is the presence of self-observation. Therefore, notice: There is no special technique, no exercise or practice. This does not require specialization, it does not require prior knowledge; it only requires the intention to observe, to look, to follow.

To embrace the Truth of Life, without interfering with it, because there is no "someone" present to interfere with life as it happens. It is precisely because we add the illusion of "someone" being present to interfere that we establish conflict, problems, and suffering in this separation. Therefore, the presence of self-observation gives you the vision of Reality; it gives you the perception of the Reality that is present here, beyond the "I," beyond the ego. That is why we are here with you, for this comprehension in life. In this verification of Reality, That which is present here is no longer this "I," this "me," this person.

GC: Gratitude, gratitude, Master! Our time is over. Gratitude for this videocast. And, for you who are watching the videocast to the end and truly wish to comprehend these Truths, you are invited to participate in the intensive meetings that Master Gualberto provides.

These meetings are much deeper than these videos here on YouTube. First, because the Master answers our questions live, and second, and much more impactful, is that, because the Master already lives in this Awakened State of Consciousness, He shares a field of Presence around Him; a field of Silence, Energy, Power, and Grace.

And, in these meetings, we end up being carried by this field of Presence of the Master. And by being "carried" by the Master, we have an incredible facilitation for meditating, for silencing our minds, for being able to self-investigate, to self-observe. So, the invitation is extended!

In the first pinned comment, there is the WhatsApp link to participate in these meetings. Also, like the videos, subscribe to the channel, and, Master, once again, thank you for the videocast.

February, 2026
Gravatá-PE, Brazil
Further information

Learning about Self-Awareness | How to find God | How to find Happiness | Jnana

When you come and ask, "What is jnana?", Jnana is direct vision, experiential, divine knowledge. This is a Sanskrit expression for the knowledge of Brahman, the knowledge of God, the knowledge of Truth. This knowledge is present in Liberation. It is not knowledge for liberation, it is comprehension in Liberation, what in India they also call Moksha. This Liberation is the vision of jnana.

Comprehending the Truth about God, in the question "How to find God?" You cannot have knowledge about God. To know is to be, the truth of knowledge is in Being. When you know something, there is someone who has the knowledge. If you know something, what you know is within a model of experience for the experiencer, so there is the experiencer with the knowledge he has, the knowledge he has, the experience stored in him as memory, as remembrance.

The truth of jnana, the truth of Wisdom is not such knowledge. It is a knowing where the knower no longer exists. You will not have knowledge about God; the Reality of God is the awareness of this Being, which is You. Therefore, the knower of God is God. God is Reality in Wisdom, in Supreme Comprehension. So, we are faced with Something indescribable, unattainable by thought. This is the only real answer to the question "How to find God?"

I say this because people want to discover how to find God, but people cannot find God. The awareness of God is the truth that there is no person present for this encounter. We think from ideas, from beliefs, conclusions in thought. So, in these conclusions, beliefs, in these ideas, the thought we have is the thought of someone thinking, of someone feeling, of someone knowing. That is the idea of ??the person; however, there is no person. The Reality of Life is the Reality of God.

Therefore, how to find God? By assuming the Reality of Life, free from the "I," free from the "person." Therefore, you will not have knowledge of God; The knowledge of God is the awareness of this Being when you, as a person, are no longer present. Therefore, how can we assume this Truth where this knowing and the knower are not separate, where there is no longer the duality between the experiencer and the experience, where there is no longer separation between the one who looks and that which is there, in this seeing, where there is experiencing, perceiving, knowing, without the knower, without the observer, without the "I"? How to assume this? This requires the presence of this learning about ourselves. That is what we are emphasizing here.

We are unaware of the Truth of this Being that we are, this Truth of this Reality that we bring. Look, there is the truth of the person that thought tells us, presents to us, shows us as being ourselves. We are identifying ourselves, confusing ourselves with the model of thought; in this model of thought, the person arose.

Your name, your history, your memory is the person you describe, that you talk about. But, notice: This is something that is based on memories, on remembrances, on thoughts. But what is the Truth of this Being? What is the Truth about You without story, without memory, without remembrance? Thus, learning about Self-awareness is encountering the Reality of God, learning about Self-awareness is discovering what it means to look at life as it is, not as thought dictates it is.

When you look at a tree, you can look at the tree itself, or you can have ideas about the tree. Looking at a tree is one thing; being someone looking at that tree is another - there's a difference here. Generally, when we look at a tree based on our botanical knowledge, we have the name, we have past experiences with that tree. Then, our memories and remembrances interfere. At that moment, in that quality of looking, there is someone looking. When you look and it's just a look, there is no one.

Our brain is very quick to classify, name, and bring forth past experiences in this relation. That's how we function in life, all the time, as someone present; this someone is the experiencer, the one who brings back memories from the past. Thus, we are always in contact with the present moment based on the past, so there is a separation. In looking at this tree, or at him or her, from the knowledge we bring, there is a separation. With this same basis, we are trying to have an encounter with happiness. We have an image of what happiness is and we are searching for happiness.

"How to find happiness?" - we ask. Similarly, we ask: "How to find God?" We have an idea about God and about someone to have this encounter with Him; that someone "is me." Here, discarding this illusion means discarding this separation between you, as the observer, and that which is being observed. We completely discard this separation when we remove the curtain. This curtain that separates, that creates this separation, is the model of thought. It is the thought that bears the name of that tree, it is the thought that holds the image I make of that person or that given situation. It is the presence of thought, here, creating this separation.

Can we eliminate this? If we can eliminate this from life, that particular life of the person dissolves. That is the proposal here, in these meetings, to become aware of life as it is, as it happens when thought is absent. Thus, looking at this tree without separation, the observer no longer exists. Looking at this person without separation, then this "I" and "them" no longer exist. The Truth of Life is revealed, and in it, this separation no longer exists. It is only in thought that we find ourselves in duality.

What we sustain in life, in this quality of mind that we possess, is duality. Duality is this "I" and the "non-I." "I," the observer, and that which I am observing; "I," the thought, and that which I am thinking; "I," the seeker, and God to be found; "I" and happiness to be found. When we face Supreme Reality, Divine Reality, the non-existence of the "I" becomes clear.

When we approach this gaze, this listening, this perception, we approach this real learning about Self-awareness. What gives us the Revelation of Happiness is what gives us the Revelation of God. And what brings us this Revelation is the comprehension of the truth about this "me"-this "me," which is constituted of images, memories, remembrances; this "me," which is constituted of this mind that we identify in ourselves as being this "my" consciousness. All of this dissolves when we discover how to look, how to listen, how to perceive our reactions without interfering with them. Then, we eliminate this separation, we eliminate this element that sustains duality, which is the egoic mind, which is the personal mind.

When the personal mind, when this mind of the "I" disappears, Reality as Life reveals itself, and in it what is present is the Supreme, is Happiness, is the Truth of this Being. Are you with me? What clearly shows us this is the awareness of Meditation, when it becomes clear that there is no separation between life and you, between God and you. When there is real Meditation, the Truth of Meditation-we have a playlist here on the channel about this-the Reality of Meditation is the presence of the Awareness of Life, without the "I."

Our Natural State of Being is the Awareness of God, the Awareness of Life, the Awareness of Happiness, but it is not happiness for someone. Happiness is not pleasure, it is not fulfillment, it is not satisfaction or accomplishment in sensations; all these are states that appear and disappear. Since something occurs in time, it also disappears in time. But what is the truth about time?

What we call time, what does it actually represent? When we talk about something that happened, it is not here. Therefore, where is the reality of what happened? When we talk about something that will happen, it is not here. Therefore, where is the reality of what did not happen? Thus, we are constantly cultivating the idea of ??time, and the idea of ??time is an image, an abstraction, a fiction, an imagination established by thought. What is present is Life as it is, as it happens; it is in it that Divine Reality, the Reality of God, is present.

Thus, the expression "to find" pointing to the future is yet another abstraction. Here it is about verifying, perceiving, looking at what is present here, because there is no such thing as time. Thought constructed time. Thus, it is part of this psychological model of this personal consciousness to sustain this identity, which is the "I," this "me," the ego, in time. We always speak of ourselves as someone who has done or will do, who has seen or will see. We are always using all this terminology, this language, this model of thought to confer upon this identity a temporal existence-this is what we call consciousness.

What are we conscious of? It is about what we remember, what we imagine. However, there is no imagination without thought, no past without thought, no future without thought. Therefore, the presence of thought is the presence of time. When we put the presence of time, we put the presence of thought and affirm the presence of an element that separates itself from thought, looking towards this past or looking towards this future. Therefore, we are faced with a single game. The presence of the "I," which is the thinker, is thought. The presence of thought is the presence of the past, the idea of ??the present, and the project of the future. Therefore, the presence of thought is the presence of time.

So, what is this encounter with God? How to find God? By assuming the Reality of Life in this moment. There is no one to have this encounter; it is an encounter that reveals itself where there is no one to know God, we have the awareness of Reality. The awareness of Reality is the truth of Wisdom, and the truth of Wisdom is jnana - that is why in India they call that jnani. Jnani is the knower of God. But the knower of God, who is jnani, is the Reality of God, is That which is present here as the truth of Happiness.

The nature of this Self is Consciousness, Real Consciousness, Divine Consciousness, timeless Consciousness, is Happiness. There is no separation between True Consciousness and Happiness, between the Reality of God and Happiness, and this is the nature of this Being, which is You when there is no longer this illusion of separation, when the observer, the experiencer, the thinker no longer exists. There is the presence of Life as it happens, and in it this Bliss is present, That which is indescribable, unattainable by thought.

Thus, all ideas, concepts, and beliefs about happiness, about God, about what this comprehension of oneself represents, are no longer present. It is the present Reality, and not any concept about it, any idea about it. This is what we are working on with you in these online meetings that take place on weekends. We are Saturday and Sunday together, two days, in an online format. So, I want to extend an invitation to you. You have our WhatsApp link in the video description to participate in these weekend online meetings.

In addition to these meetings, we also have in-person meetings and retreats. So, if this makes sense to you, here's an invitation, leave a "like," subscribe to the channel, and comment below: "Yes, this makes sense." Okay? See you later. Thanks for watching, and until next time!

February, 2026
Gravatá-PE, Brazil
Further information

Joel Goldsmith | The Foundation of Mysticism | What Is Ego-Free Action? | Marcos Gualberto

GC: Hello everyone! We're here for another videocast. Once again, Master Gualberto is with us. Thank you, Master, for being here. Today, I'm going to read an excerpt from a book by Joel Goldsmith called: "The Foundation of Mysticism." In one passage of this book, Joel Goldsmith makes the following comment: "The spiritual life is surrendering to the Kingdom of God, to the Kingdom of God itself. It is a renunciation of desires." Master, in this passage, Joel speaks of renouncing desires. Within this subject, can the Master share his vision on what is an ego-free action?

MG: Gilson, the action we know is the action that arises from the past, because it arises from thought. We are unaware of the action that responds to this moment from Intelligence. We have an action that responds from concepts, opinions, beliefs, ideas, evaluations, the pursuit of results; all of this is part of the model of an egocentric action, because it arises from this psychological background, from memory, from reactive responses.

Here, together, we are investigating a quality of action that does not depend on thought; it is the action free from that "I," from that old model of conditioned mind, of responses programmed by thought. We have a way of always responding from the past. For example: if I ask your name, you tell me your name. It is a memory in you, it is a remembrance in you, it is a memory in you; something that is born from thought and that comes from the past.

So, this quality of response is naturally like that. So, at this level, thought is something functional, practical, necessary. Your address, specialized technical knowledge that you have within a professional occupation... This is part of this structure of acquired knowledge, of memory and remembrance. Yes, this is part of a conditioning model, of something you learned and that, in a certain way, is very practical and useful.

But we have a quality of action that we need to release, let go of. It is the reactive action of the "I," of the ego. When, for example, you compliment me, my response-because this "me," this "I" here, feels happy with the compliment-is to like you. This liking is born from this background, this psychological background of a present identity. This identity is something established here as a mental construct. This "me" is the person that "I" believe myself to be. This is the "I," this is the ego.

This quality of response is inadequate. It arises in "me" from a choice. This choice to like. This choice is this conditioning. I like you. It's an option that "I" have. This "I" is an illusion. This choice that arises from this background is an unnecessary psychological conditioning. Because, now, "I" like you because you complimented me; but when you criticize me or treat me badly, this "me" will feel different.

So, we constantly live in a psychological dependence of mental conditioning from this "I." This "I," this "me," this ego... with this basis, it has friends and it has enemies. It has people it likes and people it doesn't like. That's the person "I am." So, our actions are actions of this ego, egocentric actions.

Can we eliminate this "I," this ego, this psychological model of acting in life? That's what this work consists of. We are, with you, investigating the possibility of a life free from the ego and, therefore, of an action that arises from the past, an action that arises from thought, that arises from this structure of psychological conditioning. And how does this become possible? This becomes possible when you realize that you, as a person, are an illusion, a false structure.

When you begin to realize that internal states are present in you, in this psychological structure-because you are not aware of how you function-this psychological condition undergoes a change. And we need this radical internal change for a free mind, for a brain free from the "I," from the ego.

Is a life free from this need to be appreciated, to be accepted, acknowledged, possible? Is a life free from this need to feel special, to appear to be special possible? Notice that this condition always carries the other side. In the same way that you feel good, you feel bad.

The various psychic states we have are countless: ADHD, anxiety, fear, anger, worries, restlessness of various kinds, this chattering mind, compulsive thoughts... The various states, with various names, in these various pathologies of emotional and psychological disorder, are something present in this "I," in this egocentric quality of action.

Physical actions being taken and internalized attitudes that are causing internal suffering for this "me." Getting rid of this psychological quality of being someone in this life is to go beyond fear, to go beyond this separation between you and Life; between you and God, naturally; between you and the other.

We are constantly dealing with the other based on the image that thought has established within us about them. If they are someone who caresses, applauds, acknowledges, praises the person that "I" believe them to be, "I" like them. But if they are someone who despises, belittles, rejects, disagrees with me, with what "I" believe, "I" also despise them, dislike them, and may even hate them.

This is how human beings have been living for millennia: Living an egocentric life, a personal life, a life centered on this sense of identity, which separates itself from the present moment to be special, to see oneself as the center of experiences, to see oneself as the center of one's encounters, the center of the moments that one particularizes, that one calls life for "me," personal life. This is an egocentric life. There is no such thing as this life. It is merely a projection of thought itself, creating an illusory identity in a time that thought itself has established, as someone who came from the past, is here and now, is going to the future.

Follow this calmly. Comprehending ourselves is looking at our reactions. This is what brings us closer to this liberation, or this release, from this psychological condition of mental conditioning, of egoic conditioning, of psychological conditioning. We don't need the ego, we don't need the "I."

Life, here, is happening for you. Not in the idea of ??someone for whom life is happening, as we believe. Life for you is Life itself. It doesn't happen "for you" as someone. That's the illusion: The idea that life happens "for me." No! Life happens here and now, as Life, you. There is no separation between you and Life, because there is no "for me." But we carry this separation and, thus, we believe that life happens "for me." No! Life is what it is. And you are Life. In your Being, Life happens as Bliss, as Happiness, as Love, when the ego is not present.

So, there is a quality of action without the "I," without the ego, as well as a quality of thought, of feeling, of sensation, in relation to oneself and in relation to the other; because there is no longer this idea of ??this "me" for this oneself, nor the idea of ??the "person" in this relation with the other. There is no such person here, nor such a person there. Your real encounter with Life is an inclusive encounter; it includes everything around, without the idea of ??someone particularizing experiences, particularizing actions.

GC: Master, we have a question from a subscriber here on the channel, who made the following comment: "How can I cultivate mindfulness?"

MG: Gilson, this Mindfulness is not something that is cultivated. It's not a plant that you put in your garden and protect from other animals, making a little fence around it and watering it every day and letting it get sun, leaving it uncovered, or covering it if it can't be exposed to too much sun.

This matter of Attention to our reactions, this Mindfulness, is not like a little plant that grows when we cultivate it. Our old model of approach, in general, is like this. We believe in something that grows, that evolves. We believe in progress. Here, the Reality of this Being is present. It's not something that will grow.

Thus, contact with this Attention reveals Life as it happens here and now. You are not an element that will grow in this Attention. The presence of this awareness of Attention reveals this Reality of Being that is You, here and now. We don't need a technique, an exercise, or a practice. It's not like weight training at the gym. It's not like swimming or running. It's not like cultivating, as we just put it, a small plant or nurturing a seed until one day it becomes a tree. It 's not that!

The presence of the gaze for the present moment requires only the gaze. You already carry this gaze within yourself, but you are lost in the illusion of an identity looking, which is the observer. That is the problem. The problem is the illusion of an identity that separates itself to observe. Then, looking from the observer's perspective.

When a thought arises, become aware of it, do nothing, do not interfere. If it is a pleasant thought, just look. If it is unpleasant, just look. If it brings a feeling of pain, just look. A feeling of pleasure, just look. Do not interfere with it. When you interfere, you introduce the observer. When you do not interfere, only the gaze remains. In this gaze, there is the presence of this Mindfulness.

There is something present in this quality of looking, in this Full Attention, that frees the brain from the conditioning of the observer, from the conditioning that is the "I," that is the ego. This is the presence of Attention. It is the presence of this Mindfulness that allows you to encounter the present moment without that background that is the "I," the ego, the thinker, the experiencer, the observer. And so, the brain undergoes a change, the mind is silenced. This real space opens up and reveals in it That which is beyond the known, beyond the past, beyond the future, beyond the idea of ??the present; That which is eternal, indescribable.

The presence of Self-awareness requires the presence of this Attention. And in this Attention, your Natural State of Meditation is revealed. It is not someone practicing Meditation. It is Meditation being learned, done, when there is no longer the "I." Thus, it is not about the meditator meditating; it is about the awareness of Meditation, based on Self-knowledge, on this Attention.

Therefore, what we need here is this disposition. This disposition is the interest in observing, without interfering. This interest requires no effort. It's not something you have to do through effort. It's not something you do through a method, a system, a technique; this requires effort: the effort from a practice with a purpose, with a goal. All of this implies the presence of a still egocentric movement towards results.

It's important that we comprehend this here. Some people use the expression "mindfulness" associated with a technique, with a goal or purpose. This is still something egocentric. The presence of this Attention is something natural. There is no movement of intention, of volition, of wanting. There is no purpose. Life doesn't carry this proposal for you. That "you" is an illusion. Life is its purpose. This is present in this Attention. And this Attention is not someone doing this, aiming for this. This is present in this direct gaze.

I repeat: All we need is a simple intention to observe, to be aware of our reactions, of what is happening here and now. When you speak, gesture; when a thought arises, a feeling, a sensation... looking at this moment requires no effort. It's like when you find yourself there before that sunset, that afternoon, or in the morning, on that beach, while the sun is rising.

During sunrise or sunset, in that gaze there is no time, there is no "I," there is no effort, there is nothing to obtain. Life is something like that, here and now. When there is this Attention, this Natural State that is Meditation is revealed, and in it is revealed That which is eternal, indescribable, which is the presence of Truth.

GC: Master, we have another question from another subscriber here on the channel, who made the following comment: "Master, even living in duality, can we have a gaze at this moment?"

MG: Look, Gilson, there is a confusion here. You say: "Even living in duality." Look: Life is here and now. This duality is the idea that thought forms about life. Thought creates a mold, placing the idea of ??life within this mold. Then, duality arises, which is the separation between this "I" and the "non-I." But, in fact, we are not living in duality; it is thought that is in this model of duality. Therefore, become aware of thought. Just become conscious of how it processes itself. And, at that moment, this duality disappears.

Discovering how to look at our reactions without interfering with them, as well as looking at thoughts without getting involved with them, or feelings... This destroys this mold, this format of duality, because the brain, the mind, assumes another condition, entirely new; then, silence arises in this brain, the mind quiets down, and in this gaze, here and now, arises That which is beyond duality.

That is why the presence of Meditation is fundamental, Gilson. The presence of this encounter with this Art of Being. The only purpose, the only objective, that which we are working on here-as that which is most important to us in our lives-is the comprehension of the truth about ourselves, about how the mind works, how it functions. This gives you the vision of Life without the "I," without the ego. This is the vision of non-duality.

Therefore, this idea that we are living in duality is the illusion of thought itself positioning itself, speaking of a separation that thought is establishing. There is no such thing as this duality. It is the affirmation of an observer separating; of a thinker separating; of an experiencer separating; of someone who is, as an experiencer, separate from the experience; of someone present as an observer separate from what one is seeing; of someone who sees oneself as a thinker having thoughts. Let go of that!

Just become aware of reactions, and something new will emerge. Something outside the known will take over that space. This space is present when this "I" does not exist, when this conditioning model does not exist; and it dissolves when it is seen. However, it sustains itself when it is not seen.

Therefore, the question of duality and non-duality... What sustains this duality is inattention. Become aware of your reactions. Become conscious of how the mind works, and there will be a break from this condition. Since this is something present in this form or format of psychological conditioning, of unconsciousness, of continuity in inattention.

Why have we emphasized the Beauty of this encounter with the moment? Because this is the moment of Revelation. You don't go to God. God is That which comes and reveals Himself, discarding this illusion of this "me." And all that is necessary is for us to place, at this moment, the intention to observe, to become aware of our reactions.

Then, the Presence of this Grace, the Presence of this Truth, comes and takes over that space. This is Freedom, Happiness, Love, Peace; That which is indescribable, unattainable by thought, now, here, at this moment, is revealing itself. Therefore, this is our work, this is our purpose; this should naturally be your disposition to look, to observe. The meetings we have online, in person, have this purpose.

GC: Thank you, Master, our time is over. Thank you for this videocast. And for you who are watching the videocast to the end and truly wish to live these Truths, you are invited to participate in the intensive weekend meetings that Master Gualberto provides. The meetings are held online. There are also in-person meetings and retreats.

These meetings are much deeper than these videos here on YouTube. First, because the Master answers our questions live. Secondly, and much more impactful, is that, because the Master already lives in this Awakened State of Consciousness, he shares a Field of Presence around him, a Field of Energy, Power, and Grace. And in these meetings, we end up being carried by Master's Field of Presence.

And, "being carried" by the Master, spontaneously, without any effort, without any practice, we enter a meditative state, silence our minds, and can have a real comprehension of the subjects discussed here. So, the invitation is extended!

In the first pinned comment, there is a WhatsApp link to participate in these meetings. Also, like the video and subscribe to the channel. And, Master, once again, thank you for the videocast.

November, 2025
Gravatá-PE, Brazil
Further information

How to Find God? Meditation: What Is It? Learning about Self-Awareness. The Practice of Meditation.

Here, in my view, this comprehension, this possibility, is fundamental. I'm referring to the possibility of this mind being free from the "I"-this sense of the present "I," this "me," this "person" here. In reality, we are dealing with a suggestion of thought. Therefore, is it possible, at this moment, to stop projecting, desiring, experiencing from this "I"?

Note that our experiences, all the experiences of this "I," end up representing complete confusion, disorder, a complete negation of this real encounter with life as it truly is. However, we call this true action, real action; this is what we consider our positive action, which is exactly the action of the person, of this "me."

Here, in life, discovering the truth about this means undoing this entire process, which means getting rid of this condition. Can we get rid of this "I," this "me"? Can we get rid of this model of action that we consider as true action, as real action, for a new action? An action that is no longer born from the known model and, therefore, from thought, and that is in line with life as it happens. In my view, this is action free from problems.

However, this requires reaching this "I," this center, this ego, this "person." By touching this, we can go beyond it. So, we need to reach this "I," to become aware of its movement. In my view, this is the true presence of Meditation. What is Meditation? Meditation is going to this root and freeing oneself from it. It is the presence of this learning about ourselves, this learning about Self-awareness that brings us closer to it.

Therefore, it is not about the practice of meditation. The practice of meditation is still the projection of this "I" within a purpose. When you sit down to meditate, there is the person practicing meditation. This is not Real Meditation. No matter the technique or method you employ, you will still be projecting yourself into a technique or practice. The presence of Meditation is the investigation of the nature of the "I."

True Meditation, Real Meditation, which I have called Real Practical Meditation, is different from the practice of meditation. Real Meditation in practice is about going to that root, touching that "I," becoming aware of its own movement. This reveals that the movement of the "I" is the movement of the ego, the movement of this self-centeredness, the presence of the mind moving between the past and the future for "me."

Reaching the root of the "I" is comprehending this entire process, which is exactly what determines this dissolution: the dissolution of the ego, the dissolution of this sense of "I," the dissolution of this sense of separation. We have attempted this through mystical, esoteric, or religious practices and techniques. Some have offered this to us in an attempt to change, to alter this condition of the "I."

The thought present is still based on the idea of ??an entity here, so we talk about this "lower self" or this "higher self," moving from this "human self" to this "divine self," but it's still the idea of ??a present entity separate from life itself, separate from the present reality here and now, because we are within a project, a movement of achieving, of becoming.

A direct, real work of comprehending the truth about ourselves, in this learning about ourselves, in this learning about Self-awareness, consists in looking at what is present here. When this look doesn't interfere, when this perception doesn't project an identity onto this becoming, this "coming to be," we have an answer to the question - "What is meditation?" - because what is present here is revealed when this past, which is the "I," the ego, has lost its importance.

So, to look at the thought, at the feeling, at the sensation, without placing a present entity; Looking at your gestures, words, your tone of voice, looking at what happens externally and internally, without placing an entity to judge, like, dislike, or make comparisons; it's simply looking, it's simply perceiving. So, this brings you closer to a real encounter with something outside the "I," outside the ego, outside the mind.

Our question, the question every human being asks, is whether this possibility of having this encounter with Divine Truth exists, if it is truly real. If so, where is this encounter? How do we find God? How can we have an encounter with God? Your encounter with God is not the encounter of the person you are, the person you believe yourself to be, with what thought in you imagines God to be. Your true encounter with God consists in the Revelation of the Truth about yourself.

Looking directly at the movement of thought, of feeling, of sensation, becoming aware of each and every inner movement in there, in your mind, this eliminates that conditioned model of feeling and thinking about yourself, about life, about the other. Then, yes, this encounter reveals itself. You come face-to-face with That which You are in your Essential Nature, in your Divine Nature.

Therefore, your real encounter with God is the encounter with the Truth of yourself. First, you come face-to-face with the truth about the person, and this dissolves in that instant; that is when the Reality of your Being is revealed. Therefore, there is the truth about the person, and there is the Reality of this Being; this is the encounter with God.

The presence of Self-awareness is the vision of something beyond the "I." There is no separation whatsoever between the truth of this learning about ourselves and the presence of Meditation in a real way, here and now, in practice. Discarding the idea of someone, of this "me," of this "person," is something entirely different from this person in the practice of meditation.

This person in the practice of meditation is the projection of this ideal, of this state of meditation for "me," for the "I," whereas, in reality, the presence of Meditation is this state free of the "I." You do not practice this; you do not involve yourself in a technique or practice.

The movement in practice, for the one who practices, is the movement apprehended, kept in knowledge, in memory, still of the "I," of this "I" in the exercise, of this "I" in the practice, whereas the truth of Meditation is exactly the nullification of this "I," the end of the continuity of the meditator, of the practitioner, of the seeker.

When in the mind there is this space, when in the heart there is this space, the presence of comprehension, lucidity, and clarity of vision are present, show themselves present, and thus we come face-to-face with that which here is this Reality. But your particular way of looking at life is always from this background of memory, of recollections, of remembrances; it is always from the model of thought, which keeps recognizing experiences for this experiencer. This is what has been preventing you from looking at the moment without the past, from looking at the moment without this "I," which is the thinker, which is the experiencer.

The Truth about the Reality of God, this encounter with Him, resides in perceiving life without this background, without this pattern of conditioning. There is no separation that is real, as thought is producing in us as a suggestion, as a belief; that is not real. There is no real separation between the Reality of this Being, the Truth of Life, and the Presence of God. In this clarity of Self-awareness, there is this vision of Meditation.

Your Natural State of Being is Love, Freedom, Happiness. What people call "the practice of meditation" is something that gives them the result of practice; the result of practice is what thought projects, and what thought projects as peace it achieves or experience it has, is still within the known.

The presence of Meditation is not a willful, conscious action of someone. When the presence of Meditation is there, consciousness as we know it, the mind as we know it, does not exist. This new space is something outside the known. The Reality of this Being is Real Consciousness for this mind free from this psychological background. So, what we call mind or consciousness here is something different from what we know.

The question is: How can we approach it? There is only one real way to approach it: It is to look at this instant, simply look at this instant, listen to this moment, simply listen to this moment. Just as life happens externally, with its events and happenings, incidents and accidents, just as life happens internally, when a thought arises or a feeling or a sensation, to look at life as it happens, without rejecting, without making evaluations, without making comparisons, without introducing an element that judges, approves or disapproves life as it is-that is the way.

Thus, the presence of this learning about Self-awareness consists in this Attention, this looking at this instant, without this sensor, without this one that makes choices, that makes decisions like: "I want" or "I don't want." In this way, we nullify the sense of this "I" that projects itself. Dissatisfied with what life is, it projects itself onto what it desires to be, desires to obtain, or desires to get rid of. All this misfortune of being someone, all this unhappiness of sustaining oneself in life by separating oneself from it as a person, is present in all of us because of ignorance.

We were not educated, taught to look at ourselves, to become aware that it is not life that is the problem, but rather this sense of "I," with all its background of memory, of conditioning, that is the element, that is the problem, that is the continuity of this story, of this memory, of this past. Therefore, this self-discovery, this revelation, is the Truth of this encounter with God.

So, how to find God? It consists in this complete emptying of all this old content, which is the content of the "I." The true Divine Life, the Real Religious Life, is the vision of the moment, the vision of the Reality of what is present here; this gaze is the free gaze of this mind that is outside the known, that is outside time. You were born to live this Presence in this life, this perception of Reality, this quality of Intelligence, of comprehending this moment.

Therefore, this is what we're working on together with you on weekends. We have two online sessions: Saturday and Sunday. I want to extend an invitation to you. It's an opportunity for us to be together, looking at all of this and working directly on it. Besides these online weekend meetings, we also have in-person meetings and retreats. In the video description, you'll find the WhatsApp link to participate in these online weekend meetings. So, if this makes sense to you, here's an invitation. Give a like to this video, subscribe to the channel, and comment: "Yes, this makes sense." Okay? See you soon! Thanks for the meeting and until next time!

November, 2025
Gravatá-PE, Brazil
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