Alright! The subject today is the end of problems. Here, I refer to these psychological problems, these eternal problems we have.
We have to ask ourselves if a life free from problems is possible. Internally, we as human beings are overloaded with problems. From the day we are born until death, we are always facing problems. Is a life free from problems possible?
I’m not referring to these basically technical, functional problems in our lives. I'll give you an example of a problem of this level: you're driving your car and it breaks down. So, you are now in trouble. This is an example of a very typical problem in our lives.
Here, I refer to these problems of an internal, psychological nature. From birth to death, we are always walking into trouble. And now, I'm going to give you an example of a problem of this order: you offended me, you saddened me, you hurt me, and now that sadness, that offense, is mine. This sorrow in me – that’s a problem.
Is it possible to deal with life without carrying that type of problem, which is an internal, psychological problem? Losing someone and experiencing the pain of that loss is an example of a psychological problem. Is a life free of this condition, this position, possible? That means a life free of suffering, a life grounded in your Natural State of pure Being, pure Consciousness, pure Reality. A life free of that sense of an “I,” of an ego, of an “experiencer,” is a life free of problems.
Here, the situation is somewhat delicate, because we have a very wrong idea about the end of problems of this type. Problems of this type: fear is a problem like this, so are anxiety, anguish, depression, the pain of loneliness, hatred for someone, sorrow, and resentment.
So, this type of problem, this quality of problem, is a psychological problem, it’s an internal problem, and we have a wrong view about how to deal with it. And we’re going to clarify, in a few minutes, where the situation gets complicated.
This becomes yet another problem: not having a real view about this quality of problems we bring, which are problems of psychological nature. How to deal with it? How to deal with anxiety? How to deal with fear? How to deal with anger?
The principle of equivocation here is exactly in this sense of separateness, in the idea of an “experiencer,” a “thinker,” “someone” present in that pain or in that resentment or in that hurt… the pain of someone who has lost something or someone. It’s always the sense of being present within that experience.
It’s here that we find ourselves with the real problem: the problem of the sense of separateness and duality. The problem as the object and the “I” as the subject. The one who suffers is the “I” and suffering is the experience, the object. This duality, this separateness… Trusting this, believing in this, living like this, is a model, a model of standardization, of conditioning, as I have called it.
We are conditioned to feel, think, act, and move within this conditioning, within this model of separateness and duality. So, problems are not solved! They are not solved because there’s the idea, the illusion, that there’s this separation and someone capable of dealing with it, of doing something to get rid of this problem; this is not true.
It’s not true because this problem isn’t separate from the one who is experiencing it. Notice what an interesting thing we have here. There’s no fear apart from the one who is afraid. There’s no anger apart from the angry one. The experience of anger is the experience of an “experiencer.” The experience of fear is the experience of an “experiencer.” The experience of sadness is the experience of an “experiencer.”
What am I saying to you? I’m saying that sadness requires “someone” to be sad, fear requires “someone” in that experience to say “I feel fear,” “I am afraid,” or to be trembling in that experience of fear.
There is always the experience and the “experiencer” within it. That’s how we work.
We need to approach ourselves with an entirely new view; it’s the vision of the approach of the experience. We never, ever, approach the experience because it’s painful. We don't approach the experience, don't look at the experience, and don’t approach to see it closer.
The pain is present and we want to get rid of this pain. Either we want to get rid of this pain or we want to justify this pain. We want to justify this pain because it actually strengthens the sense of a present “me” being right. For example, in anger. When you are angry, there’s only anger. There’s no separateness between you and the experience of anger, but conditioning tells us that we are angry; conditioning shows us that we feel anger, that we are “somebody” in it. And then thoughts arise to justify why we are feeling this anger.
Thought creates these reasons — thought itself being part of the anger process — to strengthen the sense of “someone” being right. This is a purely egoic, egocentric movement. And we're doing it all the time! We are always defending, protecting, and welcoming this, not to look, observe, or investigate, but rather to justify “someone” with anger.
Then, either we are identifying ourselves with this experience or we are rejecting and refusing it. Saying, because of our beliefs – for example, spiritual beliefs – that anger is not a good thing, it’s not a right thing, God doesn't like anger, and so on. And at that moment we want to get rid of the anger, so there’s a rejection or we reject that. We say, “I don't want to feel this, I can't feel this, this is not right.”
Either we reject it or we identify with it. When we identify ourselves, we strengthen the sense of an “I” present in the experience; it’s an “I” that is right, and that has justifiable anger. The ego, in us, justifies it to take action, to do something with it. The intention is to get rid of anger, but throwing it on the object of anger, the cause of anger, the reason that provoked anger in us.
So, there’s this illusion. We either want to defend this, as our right; this is purely egocentric, or we want to get rid of it, because we have our justifications, which also have a background of religious, philosophical, ethical, and moral conditioning, for not defending it.
And so, anyway, we want to get rid of it. Whether we are in this attempt to get rid of it or defend this right, we are always sustaining a sense of a present identity.
Do you get that?
It’s the sense of the present “I,” of the ego. We can spend a lot of time in our lives studying religious books, reading, learning from religious or philosophical literature how to face life, reality, or in this search of the Divine and God. And then, we’re trying to learn to live wisely through philosophy or to have a divine life through religious teachings, and all this is just a theory, a set of beliefs.
As long as we don’t come across this sense of separateness, this sense of duality, as long as we don’t perceive, in ourselves, the sense of an “I” present in this experience, in this problem of a psychological nature, of an internal nature, as long as we don’t perceive, within us, this sense of duality upholding anger – and here I used anger as an example, but this goes for fear as well…
The ego, in us, either justifies fear and explains to us the reason, the cause of fear – it justifies it to victimize itself – or it wants to fight against fear to get rid of fear. And, anyway, the sense of duality is present: “I” and what causes me fear.
Fear is not something that appears alone; anger is not something, either, that appears alone. It doesn't come alone; fear doesn't come alone... Depression isn’t something that appears alone; there’s “someone” in the experience of the state.
And that’s what we’re investigating in this channel: the illusion of the sense of an “I” present in this experience of emotional pain, existential conflict, psychological problems, problems of that order.
There’s no such thing as this “I,” this “me.” What we’re saying is that the anger, the fear, and the anxiety are present, but they’re present because they’re upholding an identity. So, subtly there’s an identity present in this experience. Then, it arises within this duality.
When we learn to look at the experience without putting the illusion of an “experiencer” into it… In other words, when we learn to look at anger, we realize that it is being caused, provoked, not by an external element, but rather by an internal interpretation of the experience, and this interpretation requires the presence of an “I,” an ego.
Are you with me?
It’s not someone who makes me angry, but rather the unwillingness here to perceive the reality of what appears as a challenge. The rejection of this experience, the imposition of a desire, an annoyance, a comparison, an evaluation, a judgment, here, is bringing to the surface this condition of anger.
So, it’s always this present “me” not accepting the other, the other’s idea, opinion, judgment, cursing, the comparison that the other makes of this “me” I believe I am. His rejection, her rejection… Whatever is appearing right now is an experience. The way this identity here, this “me,” comes across this experience raises fear, anger, anxiety, and depression. This strengthens, even more, the sense of a present “I,” an ego, an egoic identity.
What we don't realize is that, since we were children, we've been doing this, sustaining this suffering element, this “me,” this “I,” this ego. How have we done this? Rejecting, fighting, judging, criticizing experience, imposing our desires, our choices on that experience.
Hence, we are always strengthening the sense of ego, of that “I.” That “I” is an illusion, a false identity, it’s not the Reality of your Being, the Reality of Divine Consciousness in you.
The Recognition of that Divine Reality, the Recognition of your Being is What is present, What arises here and now when you perceive this duality, this false sense of an identity arising.
The difficulty is that this conditioning in us is very, very, very strong. It has been with us for thirty, forty, fifty years now, I don't know how old you are... for eighty years, but it has been with humanity for millennia!
Our own brain is the human brain, and it has self-protection and self-preservation conditioning, not just biological, as anthropologists say. You get closer and perceive the deep psychological conditioning. The defense of territory, possession, power, the desire to dominate and prevail, the desires, and the fears are psychological conditionings that we, as human beings, carry within us.
Your parents lived like this. If they’re still alive, they’re still with their fears, desires, anger, diverse fears, and concerns, living in psychological states of anxiety, depression, and sadness. Your grandparents, if they're alive, are still living it. Your parents’ parents and your grandparents’ parents, those who lived before us, all of our ancestry, everyone who came before us has lived like this.
So, for millennia, human beings have been living in this psychological condition of fear, weight, anguish, and suffering.
We are here working with you on the end to it all, how to realize the Truth of your Being, how to discover What is You, free from the sense of “me,” from the ego, free from this duality, this sense of separateness. Ok? That “me,” that “I…” that “I” in fear, in anger, in desire, with problems.
The fact is that there’s no such problem without this “I,” no such fear without this “I,” no anxiety, no depression without this “I.” The end of this “I” is the end of this state since it’s this state that sustains this “I.”
So, our job here on this channel is to show you that a life free of that “I” is possible. Some people call it Spiritual Enlightenment or Spiritual Awakening, the Realization of your Divine Nature, your Real Identity.
We have an illusion: the illusion of identity. We carry this illusion: the illusion of an identity, the illusion of a present “me” having to deal with life and solve problems. A technical, functional, engineering problem, if you are an engineer, you solve it. A mechanical problem with the car, if you are a mechanic, you have no difficulty solving it. If you are not a mechanic, you go to one, you look for a mechanic. If you want to build a house, you hire an architect to design what your house will look like from the inside. If you are going to build, starting from the foundation, you hire an engineer, a construction engineering company.
So, these problems are technical, basic, and simple problems. But these internal problems are not solved, because as long as there’s the presence of that “I,” that ego, the anger, the fear, the desire, and the anxiety will be there. Your parents, grandparents, great-grandparents, probably, if they're still around, are carrying this. And if they are no longer around, they left this world carrying it, just like the generations before us.
The question for you is: is it possible to go beyond that to a life entirely free of suffering, in Love, Truth, Beauty, and Grace? This is Spiritual Enlightenment, the Awakening of your Being: a Beatific Life, a Life in Happiness, a Life where nothing is out of place, where nothing is missing, where there’s no suffering, where you live that Abundance, Prosperity, Beauty, that Uniqueness of Happiness, which is to live in your Being, in a relationship with the world completely free of all problems.
This is the subject we work on here on this channel. If this is something that makes sense to you, leave your “like” and subscribe to the channel... I want to remind you: we have online and face-to-face meetings and also retreats.
We are working on this with those approaching for this Awakening, this God Realization, or Spiritual Enlightenment.
Ok?
This is our subject, and here is the invitation, see you next meeting.
Thanks for the meeting.
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