Psychological time. The illusion of time. What is thought? How to deal with thoughts? Duality.

It seems to me that the most important thing here is the discovery regarding the Truth about who we are, and this involves a real, direct comprehension of the truth about thought, because there is no element more intimate to all of us than the presence of thought here, inside each one of us; it is something present in this movement that we call "the mind," "our mind."

But what is the truth about the mind? What is the truth about thought? What is the truth about me? What is the truth of this "I"? That's what we are, with you, here, deepening, investigating. Thus, the question is: what is thought? Notice that thought in you is the simple remembrance of things, people, places, and situations. Your name is a remembrance, your story is a remembrance. The presence of your story and your name, which is a remembrance, is the presence of thought.

Now, the story is something that happened. Your name is a remembrance you have, due to the knowledge you carry. What you carry, you are bringing from the past. Knowledge comes from the past, remembrance comes from the past, thought comes from the past. So, what is the truth about thought? Thought is something linked to the idea of what has already been; it is exactly what has already been, being remembered here, recalled here.

So we have linked the presence of thought to the issue of time. Now, notice the curious thing we have here: what time are we talking about? Since we are talking about something remembered, recalled, something that happened, this something happened in chronological time, and that was in the past. Thus, we have chronological time where things happen. Then, things happened, things are happening, and things will happen. The remembrance of these things is always the result of the past.

You only have remembrance because there is the past, but this past, in remembrance, notice, it doesn't exist. There is no past in the remembrance. In the remembrance, now, what we have is only a representation of the past, it is not the past. So, look at the important thing we already have here to comprehend, since we are investigating the truth about ourselves; since we are investigating the truth that thought is something very intimate in each one of us, and we do not know how to deal with thought.

That is why people ask: "How to deal with thoughts?" They do not know how to deal with thoughts because they do not comprehend the process of thought in them, how it happens, how it is processed, how it occurs. So, it is part of a vision about ourselves, it is part of the vision of Self-awareness, the comprehension of thought. Thus, this comprehension of thought requires that you comprehend clearly that time is not real - I refer to this psychological time.

We are dealing with the illusion of time when we are dealing with the idea, with the imagination of an entity present at this instant, which is the "I," the "me," the "person," living in time. The belief in us, and this belief is just one more thought, is that you as a "person" are someone who came from the past, is present in this moment, and walking toward the future. From the psychological point of view, we are dealing here with an illusion which is the illusion of time, because psychological time does not exist.

There is no such movement of continuity of a "person" present, of an entity present, which is this "I." We only have Life happening at this instant, Life happening at this moment, and the way it happens is by favoring moments where experiences are arising at all times. What has given rise to this illusion, which is the illusion of the "I," is the contact with this moment with no attention to this instant. When we do not bring Attention to this instant when going through an experience, it, in fact, takes on this character of experience for this element, which is the experiencer. This element, which is the experiencer, is a suggestion of thought.

The model of thought present in us is confusing, disoriented, disordered, problematic, generates conflicts, problems of all kinds, because it is being processed in a mechanical, unconscious way, because, at this instant, there is no Attention, there is no Real Consciousness about these reactions when they occur. Your contact with the present moment is a contact of experiencing, but when thought stores, and records, it does so with the intention of maintaining the continuity of experience in the future. Thus, thought establishes the belief in the psychological tomorrow, the psychological future. This is how it has functioned in each of us.

We are living, psychologically, either in the past or in the future. And this present moment, for this model, which is the model of the "I," which is the model of the person, of this "me," is to transform this moment, which is the moment of experience, where the presence of experiencing is here - and it is only the experiencing - this sense of the "I," of this "me," of this "ego," which is exactly this movement of thought seeking continuity, what it has done is to transform this instant of pure experiencing into an experience. It records this, and this begins to become part of the story of this "I," of the memory of this person, and this person is moving in life within this illusion, which is the illusion of past, present, and future.

I hope this is not too confusing - maybe you're here on the first video on the channel. What we put here for you is that life happens at this moment, and at this moment it ends. The idea of someone having psychological continuity is the illusion of time, because this continuity does not exist. What we have present is only memory, remembrance. To deal with life at this instant as it happens, without the illusion of identifying the experience with the experiencer, without this illusion of recording the experience to maintain continuity, is to assume the Truth of Life, without the "I," without the "ego." This requires the presence of a look upon this moment without the past.

When we pay attention to our relationships at this moment, the past, this record, loses relevance; and when it loses relevance, the sense of "I," of "ego," of this "me," loses importance. So, what is this "me," this "I," this "ego"? The presence of this ego, this "I," this "me," is the whole set of memories, of remembrances, of recollections, something present when thought is present. When thought itself sustains the idea of ??someone present in this, of someone in self-importance in this, in self-valuation in this, the opinion of this continuity arises. This is what we call "me," "I."

This thought and feeling of existing as someone is something that thought is establishing in each of us. It is thought itself that separates and creates this identity, establishes this identity. Life as it happens at this moment is just Life. We need memory, we need the record. In some areas of our life, of this life, we need to make use of knowledge and, therefore, of memory, which is thought. Your address, for example, your name, for example, this is part of memory, this is part of knowledge, this is part of remembrance. So, at this level, thought is needed, but what we do not need is the illusion of an identity present in this memory.

And we are leading our lives within this frame, within this form, within this illusion, the illusion of someone present; this someone is the feeling of being, this thought of being, a creation of thought, a suggestion implanted in us by thought. You have an idea about yourself about who you are. We are dealing here with an abstraction, because you are not your name, just as you are not your story, but the idea you have about who you are, is an image that thought has established as being you.

So, we carry, in this illusion of time, the belief that we came from the past, are present in this moment, and are walking toward the future. All of this is part of the model of the "I," of the "ego," which is the way thought is moving within each one of us, in this mind, in this consciousness. Now, let us comprehend something very interesting here. On one level, thought is necessary, knowledge is necessary, and therefore remembrance is important; but on another level, the model of thought, of memory, of remembrance is something completely unnecessary, dysfunctional, and that is producing confusion, producing suffering, producing disorder in our lives.

Thus, we have the practical, the objective thinking, which deals with facts, your name, your story, your professional knowledge, your technical knowledge - all of that is part of thinking, all of that is part of memory, all of that is part of what are facts in our lives, which are recorded and have their place - but there is a quality of thinking in you that is completely wrong, which is what I have called psychological thinking. For example, you have friends; these friends are constructions within you and established by thought.

When you like someone, you don't know them, but you have the illusion of knowing them. What you like in him or her is the behavior, it's the way they speak, it's their manner; something in them is pleasant and you like what you're seeing in them. So, when you say you like someone, you are liking them as they present themselves in that moment, and you carry the illusion that you know them because they behave that way, because they are pleasant in that way. What you have of him or her is an image established within you, built by thought, recorded by thought.

This quality of recording is the experience of the experiencer, it is the thought of the thinker, it is the view of the observer, which is this "me," which is this "I." This quality of thought is the quality of psychological thought. We are dealing with life from this quality of thought. You don't know him or her because you also don't know yourself. In the same way, you have an image of yourself. You like some things but you don't like others. This element in this liking and disliking is the image you have built about who you are, just as you have built an image about who the other is.

Our psychological life is exactly within this movement, which is the movement of the experience to the experiencer, which is the movement of thought to the thinker, from what is being seen to the one who sees. This liking, this disliking, is based on this self-image, on this mental frame, on this suggestion of thought. This model of the "I" is living in this psychological condition of the idea of life in continuity, in this pattern, in this format.

Can we eliminate thought from our lives? I don't refer to this technical, functional, practical thought that deals with facts, I refer to this quality of thought that deals with abstractions, with beliefs, with suggestions. Notice: temporary suggestions of thought because you like him or her as long as they please you, as long as what they do, and say, meets the expectations of your "ego," of this "person," of this "me."

The comprehension of the truth about oneself is the breaking of this self-image and, therefore, of every image you have of the other, as well as of life, of experiences. This is the end of illusion, it is the end of the illusion of thought, it is the end of the illusion of time, it is the end of this psychological time, of this model of being someone who lives in expectations regarding people, events, and situations. When time ends, thought ends. To deal with this instant, free from the past, from the illusion of this present moment for this "me," and of this future for oneself, and of this future for it.

Thus, the Truth of the Revelation of your Being is the Real Awareness of how to deal with thought. This requires the presence of how to deal with experience, with perception, with sensation. It requires this awareness of Attention at this instant, at this moment. It is the presence of this Attention that is the end of this program, of this model, which is the model of psychological thought, which is the model of thought that moves in time, that keeps making choices based on this self-image.

We do not know the beauty of this real encounter with the other, just as with life, because we do not comprehend the Truth about Love. We are unaware of the Reality of Love because we are living, psychologically, in time, in this model of the "I," in this model of the "ego." When Love is present, there is no longer this liking or disliking. There is something present, which is the comprehension of life as it happens, in this relationship with him or her, in this relationship with yourself, without the sense of "I," we come into contact with Divine Life, with the Life of God.

The Truth about You is the awareness of Love, it is the awareness of Intelligence, of Wisdom, of the Truth of this contact with the moment, without the presence of the experiencer; of the contact with the moment, without this pattern of sustaining images, of thought constructions, in this format of psychological memory. It is these memories that are giving continuity to the illusion of this ego-identity full of problems, full of all forms of conflict, disorder, and confusion.

Here, together, we are investigating this: how to approach life free from this psychological time, this illusory time, which is the time of the "I," which is the time of the "ego," which is the time of the mind. The contact with life at this instant is contact free from separation. There is no you and life, there is no "me" and life, there is no experiencer for this experience, which is life. The truth about Life is the truth of experiencing. Can we look at the present moment without the past, without this model of self-image? In that look, there is no observer. The Truth about Life is the Truth of looking without the observer, of perceiving this instant without the perceiver, of experiencing without the experiencer, of contact with him or her without the image of him or her.

People live forty years in a relationship under the illusion that they know the other. If you do not have the awareness of the Truth about yourself - which is Life free from this model of psychological thought and therefore free from the very "I," from the very "ego" - how can you know the other? The comprehension of Life is the comprehension of yourself. This is where the comprehension of the other lies. If there is this comprehension, we have the presence of Truth, the presence of God, the presence of Love.

Real Life is Life free from the ego, free from this self-image, free from this illusion of time, free from this psychological time, free from this model of psychological thought. Thus, Life as it happens is present, and as part of this Mystery called Life, there is naturally the presence of thought - but not of psychological thought, not that format of egoic mind, of "I" consciousness.

Here, in these meetings, we are going deeper into this with you. We have two days together. These are two days, in an online format, here. You have our WhatsApp link to join these online weekend meetings, where we go deeper into this topic with you. In addition to these online meetings, we also have in-person meetings and retreats. If this is something that makes sense to you, here is your invitation: go ahead, leave your "like," subscribe to the channel, and write in the comments: "Yes, this makes sense." Ok? See you! Thanks for this meeting and see you next time!

May, 2025
Gravatá-PE, Brazil
Further information

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