Here on this channel, we offer you the possibility of the Realization of your Being – here, I refer to this Divine Nature present in each of us. We do not access it because we see ourselves as an entity separate from this Reality itself – the Truth of our Being, the Truth we bring – and we do that because we mistake ourselves for the movement of thought within each of us. This thought movement is a pattern of ideas, beliefs, concepts, prejudice, and a very personal and particular viewpoint on who we are and about life. So, there’s a whole set of ideas inside each of us, and we find ourselves confused, disoriented, and bewildered because of that.
Thus, there is a delusive identification with an identity present, which is the person we believe to be, made up by this set of ideas, concepts, and beliefs. This is what separates us from this Reality of our own Being. This entity or this identity is the “I” identity, the egoic identity, and this is what is giving us an entirely illusory vision about life, the other, ourselves, and about God; thus, there is no such contact with Beauty, with Love. Here, I want to discuss this with you, to tell you that this Realization of this Beauty is possible in this life, and here, when I refer to Beauty, I am not referring to what the human being can build with all these apparatuses or this aesthetic design that enchants our eyes.
Here I am referring to a Beauty that cannot be built by man, by the hands of man, and not even that so-called “beauty” we witness in nature. Therefore, I am not referring to the beauty man can build or the beauty we find in nature.
We know there is great beauty in existence, in nature, and also built by man, in art, music, and architecture; however, here I am referring to a Beauty of another order. There is a Beauty that is not accessible to the senses or feelings of the “person,” as we see ourselves, we believe ourselves to be. So, I refer to this Beauty of Truth of the Being itself, which transcends all that is phenomenal, apparent. This contact with the Reality of your Being, the Truth of your Being unfolding here and now, the awareness of this is the awareness of Beauty, this Beauty and this Love we refer to. Thus, our work here consists of discovering the Truth of what we are, getting in direct contact with the Truth of our own Being, and becoming aware of What transcends this body, mind, and world. Then, there is contact with Love. This contact is to disappear in this Beauty, in this Love, something possible when we realize the Truth of our own Being. So, I want to deal with you about the free mind, today.
What is the free mind? Why is it an essential factor in this Revelation? We live today within a model of conditioned mind, this model of internal conditioning that makes us see the other, life, and ourselves based on these ideas, this set of beliefs, concepts, and prejudices. That puts us in a relationship with life within this principle of separateness, the absence of Beauty, of Love. That is present because of this conditioned mind, this conditioned pattern of feeling and thinking we all have. Unless something new happens – and this something new is our proposal here for you, the Awakening of Consciousness or the flowering of your Being in Spiritual Enlightenment – our life condition will always be this old condition, where there is no Beauty, no Love. So, we will explore and investigate with you here today, inquire into this together.
How to realize This? How can we become aware of what we bring beyond this programming, this training, and everything we receive from society, the world, and culture, beyond this psychological condition of being “someone” in this world? That is what we refer to as psychological conditioning; it is that conditioned mind. A free mind is not possible as long as this conditioning of the mind continues and maintains itself. A free mind is one completely free from this condition of mental conditioning, mind conditioning. So, we have the possibility of the Truth of our Being revealing itself when there is this free mind, or else we will continue within this pattern of mind conditioning and, therefore, within this principle of separateness, where there is always this sense of “life and I,” “the other and I,” “the world and I.” That explains this condition of psychological disorder, emotional confusion, sentimental disturbance, and this chaotic state of intellect trapped within this pattern of inner conditioning. Then, there is no intelligence, no flow of this ability to perceive life without that background, that history, that memory, that pattern that, in turn, makes us aggressive, violent, and possessive creatures.
What can you expect from a conditioned mind but confusion, disorder, and suffering? And if that is present, there is no vision of the Divine Truth. So, the importance of a mind free from psychological conditioning, free from this pattern of the identity of the “I,” of egoic identity, is because, now, what is present is this religious mind. Here, I use the word religious or religious mind differently than we understand it. For us, religion is dogma, ritual, ceremony, the practice of chants, the reading of sacred books, or the exercise of so-called “religious” activities carried out by the “I,” this “me,” this “person,” by this entity that I believe to be. Thus, for us, the religious life, the “religious person,” the one who has a religious mind is the one who is within an esoteric, spiritualist, mystical practice, surrounded by rituals, beliefs, and dogmas; it is a life of the practice of religiosity.
Here I am referring to a religious mind, a true religious life. In that sense, this religious life in this religious mind is a free mind and a life free from dogmas, rituals, ceremonies, and so-called “religious” practices. Here I am referring to a heart free from egocentrism and a mind free from psychological, philosophical, spiritual, political, and above all, religious conditioning. A mind entirely free from conditionings is in contact with a reality outside the “I,” the ego, and therefore outside this context of society that lives psychologically in corruption, in fear, in all forms of internal and psychological confusion, within that principle of hypocrisy also religious, political, philosophical, or psychological. So, understand what we are talking about here and what we refer to a religious mind, a religious life, a life free from the “I,” the ego, and, therefore, from fear and all this confusion that has become our lives, the story of our lives.
We follow principles of morality, we follow philosophical, political, so-called “religious” and “spiritual” principles, and yet we remain trapped in every form of inner confusion, inner suffering; we are envious, possessive, jealous creatures, clinging to that life experience, where the center of that experience remains as our “I,” our ego. So, this basis of existence where the “I” is the center of this life – which constitutes this egocentrism – can take the varnish of spirituality, religiosity, social morality, or philosophical principle, but all of this still consists in an egoic state bound to illusion and, therefore, to suffering. And if this is present, there is no Love, Beauty, Truth, no such Reality of God.
We need to understand this here, and I have been emphasizing this a lot for you: we use the words “love,” “truth,” “God,” and “religious life” very easily, but all of these are empty of their real deep meaning. These were emptied of this profound meaning because our lives in the ego, in this mental conditioning, this psychological conditioning – which is an inheritance of society, of the world, of culture, of tradition from our ancestors – this psychological condition of being “someone” has completely emptied that content, has given new meaning to words like Love, Beauty, Truth, God. So, for us, the idea of “love,” “truth,” “beauty,” and “God,” is full of this old content of the “I,” the ego.
We do not know what Love is; we know what encounters and relationships between people are; people who, in turn, are living each one of them centered on oneself, interested in oneself, each one lives within one’s ego-identity pattern, separated from each other, this is how our lives have been constituted in the “I,” in the ego. So, we can use expressions like “love” – for us, there is this “love” for the family, for the homeland, the flag, children, animals, and nature – but that is just a romantic, sentimental word. We sing, we make poetry, and we make declarations about this “love,” but the real content of this so-called “love” is something burdened, heavy with selfishness, arrogance, dependency, and idealism. It is just the ideal of love; this “love” is just an idea. In practice, self-centered, interested in ourselves, living this egocentrism; all we want is to take advantage, possess others, and gain something from them. So, the word “love” was emptied of its content, or rather, we put new content to that word, and talk and sing about it. That also goes for the word “God.” “My God is different from your God,” “In my religion, in my practice of religious life, my vision of what is the Truth of God, the doctrine that I follow is the true one, yours is false, so my God is real, yours is not.” So, there is all this hostility, all this confusion, this internal ideological conception.
Our model, our ego behavior, is something completely distorted, a facade, a veneer, a matter of appearance. This “love,” this religion, this sense of beauty, all of this is in appearance, in superficiality; it is in that veneer because, internally, we remain arrogant, presumptuous little creatures full of fear, full of desires, always busy with our own “I,” our own ego. All this is present because there is no free mind, but, yes, this conditioned mind.
The Truth of God, of your Being, is revealed when the mind free of all that content, emptied of all that ordinary conditioning content. When we talk to you here about a new mind, we refer to a free mind that knows the art of silence and stillness, that has come closer to the Truth of Meditation. That free mind is a meditative mind. The meditative mind is free from the mind of this “I,” this egoic, conditioned mind. We do not receive it in childhood; we need to learn the art of Being-Consciousness-Bliss, which is Beauty and Love. So, we need to learn about this free mind and how to realize it in ourselves, how we become aware of this Realization of our own Being, which requires a mind that has been entirely emptied of that ancient, old psychological content of the “I,” the ego, that illusory center.
So, our approach here happens when we discover what it is to learn about ourselves; then, we need to investigate, observe, inquire, and approach all this internal movement within each of us, something that we have already been carrying for some years – if you are forty, fifty, sixty years old – but, in fact, it is a much more delicate condition because this is millenary inside each one of us. Thus, we have a conditioned brain because of that conditioned mind; when we learn how to look, inquire, and investigate this movement of the “I,” of the ego, we are, for the first time, learning about ourselves and emptying ourselves of this old content, which is the content of the ego. Then, the mind goes through a new process, being deconditioned. The unconditioned mind is the mind being emptied of its old mental conditioning, its old psychological conditioning. So, there is a change in the brain in the way it works. Our brain works, in this psychological conditioning, in this egoic mind programming, within a mistaken learning, which is a learning by accumulating information, knowledge and experiences and constantly reacting from this knowledge and experiences in this present moment based on this background. When it happens, we are reinforcing the sense of ego, the sense of “I.”
Our model of learning through experience, knowledge, and through this accumulation, responding to this present moment with this background, always upholds the continuity of the “I,” of the ego; therefore, this egoic mind sustains itself, this conditioned mind remains, this brain stuck in that program remains the same. Here, our proposal is for you to look at yourself. That is when the mind can observe its own movement and perceive that it is conditioned. Clearly, it cannot do this if it is always mistaking itself for this identity of “I” that arises when a thought, a feeling, a sensation, or a perception arises. But when the mind can, in silence, in stillness, look at this movement of thought, feeling, and sensation arising without placing that “I” element that judges thought, evaluates, compares, rejects; if we approach this way of look, the brain quiets down, the mind goes into stillness. That is when the mind becomes aware of itself; this is learning about yourself. So, we need a mind capable of looking without creating an identity in that look, without sustaining another identity in that look; this is when the mind begins to experience Freedom.
So, here we are working with you on the art of True Meditation in a practical way, which results from a free mind, a mind that knows how to approach and observe the conditioning movement without putting an identity into it. Here on the channel, we have been talking about this, how to do this, and how a mind can become aware of itself, of this whole movement of the “I” without placing this “I” within this movement. Then, this movement of the “I” without the “I” in this movement is just an experience, a thought, a feeling, an emotion, an image that arises, a memory. When the “I” element does not appear, there is no reaction. When there is not that reaction because there is not that “I” doing, there is no thinker thinking, no observer observing, that one who feels feeling. Notice how simple this is.
When is the thinker thinking? When he is judging, comparing, evaluating, rejecting, or continuing with that thought because he is identifying with it. That’s when the thinker arises within thought. When does the sense of an “I” who feels the feeling arise? It is when that sense of “I” says, “I don't want this,” “I don't like this,” or “This is wonderful.” So, any response from reaction to a feeling is the presence of the “I,” of the ego, of the one who feels; any response or reaction to a thought is the presence of the “I,” the ego, the thinker. So, if we learn this here and now, how to approach a thought without judging, without comparing, without rejecting, without giving continuity to it, but just observing it, there will be an observation, but there will be no “I,” no observer. It is when thought does not sustain itself. Notice that every time a thought comes up and you pay attention to it, what happens to it? Right now, observe as you listen to us here, if a thought comes up, you just look at it, do not agree, do not disagree, do not reject, do not evaluate, do not believe or disbelieve that thought. What happens to that thought? It does not sustain itself, and why? Because there is no thinker. It is that simple; it is just a thought. We do not learn that in life, how to deal with thoughts, feelings, and emotions. We always involve the egoic mind in the process, identifying with thought, putting the thinker present; with emotion, putting one who likes or dislikes that given emotion, and that perpetuates the “I,” the ego, the conditioned mind, then there is no free mind.
So, what is Meditation? It is an approach free to experience without the “I,” the thinker, the experiencer, without the one who feels; it is a free approach to experience without the conditioned mind. Then, what comes into focus now is that free mind. That free mind is something present when there is that Attention. As we approach experience, just remain here and now, aware, not saying yes or no, not accepting or rejecting. Thus, now you add something new, which is Mindfulness. That is the presence of the mind free to learn, and here learning is not accumulating more information, knowledge, experience, but something happening here and now, learning about yourself, how these reactions have taken over this mind, this body. You bring into that moment the presence of that Mindfulness, that free mind; it is when that deconditioning takes place, when that mind is deconditioned, then a new process arises in the brain. The awareness of your reactions is the end of those reactions, then the mind is aware of itself, and when that happens, the Truth of Real Consciousness arises. It is no longer that mental consciousness, not that consciousness of the “I,” not that egoic mind anymore, now I refer to that Real Consciousness. It is free now, present in this brain, in this mind, and then there is the end of the “I,” the end of the ego.
Here on our channel, we are working with you on the art of Being Consciousness, which is this True Meditation. We have a playlist here on this topic. It occurs simultaneously with this approach to the Real, to True Self-Awareness – another playlist on our channel. That is our subject here on this channel; if this is something that makes sense to you, write down in the comment: “Yes, it makes sense,” leave your “like” and subscribe to the channel. I want to remind you: we also have online meetings; in the video description, you find our WhatsApp group. So, here is the invitation for you to approach and participate in these online meetings. In addition, we have face-to-face meetings and also retreats. So, it is available to you, and the invitation is there. Ok?
Thanks for the meeting, and see you!
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