Here we have a question. The question is: “How to deal with thoughts?” First, we have to ask what thoughts are. What are thoughts? What are they? First, we want to deal with something we don't know.
It's quite curious to say that we are unaware of thoughts. There is nothing more intimate, closer to each of us than the presence of thought. From a very young age, we are in contact with thought, and we spend a lifetime unaware of what thought is, and the greatest proof of this is that we don't know how to deal with thoughts.
We don't know how to deal with thoughts because we don't know them. We don't know what thought is, just as we don't know what thinking is, we don't know what feeling is either. So, another question is: “How do we deal with feelings?” We don't know what feelings are, just as we don't know what thoughts are, and yet we want to learn how to deal with them.
And why are we so interested in learning how to deal with them? Because we want to get rid of the feelings that make us suffer, as well as the thoughts that make us suffer. No one is bothered by thoughts of pleasure until they discover that this thought of pleasure, in the short, medium and long term, turns into a thought that brings pain, and then you want to deal with it.
This “dealing with thought” is the intention to get rid of thinking. The real intention is not to find out what thinking is, which is what we need – to know what thinking is. Understanding what thinking is, is the comprehension of what thinking is and how, naturally, to deal with it. What we want is to get rid of thoughts; thoughts that make us suffer, not thoughts that give us pleasure. So, let's explore that a little bit here with you. Just as we want to keep with us the feelings that give us pleasure, but we want to get rid of the feelings that give us pain.
So, how to deal with feelings? The intention behind the question is how to get rid of bad feelings, how to get rid of bad thoughts. But what is the truth of thinking? What is thinking? What is feeling? That's what we're interested in here because it's narrow, it's very close this relationship between thought, feeling, and consciousness.
This consciousness as we know, this consciousness in us, this consciousness present in the human being is the egoic consciousness. This egoic consciousness is the consciousness of this “I,” of this person. The consciousness of this person is the consciousness that has as its principle a psychological movement of thought and feelings. We also have perception, sensation, emotions, all of which are part of this so-called “human consciousness,” which is the consciousness of the “I.” I have also called it egoic consciousness.
Not knowing how thought works is not knowing what thinking is. Not knowing how feeling works is not knowing what feeling is. You see, we have several things to explore here, we have to discover several things here together. Observe that our life is guided – this particular life of ours, this representation of life that we know – it is shaped, psychologically, by thinking, by thinking and feeling.
So, our life – this life that is based on this person, on this “I,” on this egoic consciousness – is a life centered on thought and feeling. That's how our actions are, we don't know what actions are, what thoughts are, what feelings are. Here we've been studying with you, working with you on this issue of Real Life, beyond this representation of life in the “I,” in the ego, that we have.
We are discovering what Life means in its totality, Life free of this ego, this “I,” and, therefore, the Divine Life of this Being that we are, but which we don't know because “our life” is this particular life that has this ego, this “I” as its representation, and we want to get rid of what makes us suffer.
This is what these present thoughts are like, we want to learn how to deal with thoughts because of the restlessness that thought causes, this uncontrolled movement of thought, accelerated thought, this movement of negative thought, loaded, of course, with feelings, producing suffering in our lives, in this so-called “private life” of this “me.”
Thought has a movement in you, it's the movement of memory. Learning to deal with thought is discovering the end to the model of distressing, conflicting thought that causes us pain, which is psychological thought. We have two levels of memory. We have the memory of facts, the memory of objective, technical, functional memories, which we need to make use of. In fact, practical, objective life requires the presence of this memory, the memory of facts.
Now, speaking is part of this practical, objective memory. Remembering your name, your home address, you need this memory. So, when your brain works perfectly, it carries functional, practical, objective memory. Remembering someone's name, remembering someone's face, being objective and practical, functionally in life, requires the presence of this memory.
But we have another level of memory, which is psychological memory. All the suffering present in you, the bitterness, the anguish, the sadness, the frustration, the pain created by the conflict that antagonistic desires provoke, all this is within this psychological memory. This condition of psychological memory is the memory that gives formation to this center, which is the “I.” Thus, the person is living in this center. The person is this center, and this center is this psychological memory.
The condition of psychological thinking, psychological remembrance, psychological memory, is not only unnecessary, it is dysfunctional. All human insanity, all the confusion in our lives lies within this quality of memory. Follow this, observe this in yourself. All the memory in you, psychological, at this level, is producing nothing but conflict, nothing but suffering.
So, you remember your address, you remember your name, you remember how to change a device on the equipment because you're a mechanic, you're a technician. If you're a doctor, you know how to prescribe, write a prescription, you know what type of medicine is for that clinical condition, so you have technical, functional, perfect knowledge, quite applicable at that level, but psychologically your relationship with the other based on this psychological memory is conflict.
The relationship I have with you, you see, is not a technical relationship, it's a psychological relationship. I have your name, but that's very simple; I have the memory of your face, but that's very simple; the memory of the person you are, that's very simple, but the memory of the image of this whole set of experiences stored in this psychological memory, in this psychological memory that I have of you, that I have of you, that's not technical. This is the memory of that center, which is the “I,” the ego. So, I have an image of who you are and you have an image of who I am.
Relationships between people are like that. Your relationship with your wife, with your husband, with your children, with the employees at your company, the relationship you have with your boss, the relationship you have with your friends at work, with the world around you, these relationships are based on this psychological memory. This explains all the confusion we're seeing in the world, in our relationships with people.
“I like you, but I don't like him”: this like and dislike is based on this psychological memory, this set of images and memories that I have of you. The unpleasant moments, the bad moments, the moments when you didn't appreciate me, didn't accept my ideas, disagreed with my opinions and beliefs, these have given “me” an image of who you are.
See how delicate all this is, because the image I make of you is also based on the image I have of who I am. There are aspects of “me” that I like, there are aspects of “me” that I don't like, this is also based on this set of memories, of psychological memories, this is based on this self-image, on the image I have of who I am. So, you have a relationship with me based on an image of who you are, and I have a relationship with you on the same level.
Countries and their governments also have images of each other, so countries like countries and don't like other countries. On a personal level, we have this encounter, on a global level, we also have this encounter. So, we live in a psychological condition where there is a big confusion, because there are differences of personal opinion and this causes us to distance ourselves or we can use violence in the relationship – this also happens between countries, this also happens between religions.
So, the condition of the world, the psychological condition of the human being, which is the condition in which we have placed this world, is one of psychological disorder, confusion, and psychological suffering. All of this is present because of this psychological condition of being “someone.” This “being someone” is an image.
Look at what we're working on here with you. We're working with you on the end of this image, the image I make of who I am and the image I make of who you are. When this image ends, my relationship with you is of a different order. We don't know this. We use the expressions “love,” “peace,” but what we have in a relationship is not Real Peace, not Real Love.
When there is no conflict of ideas and opinions, we have a moment where there is no disturbance. This absence of disturbance, because we are not at odds with each other, we call peace. This mutual agreement on the basis of common opinions puts us in a psychological state of non-disturbance, of non-conflict, and all of this is apparent, because once divergence of opinions, of ideas arises, it becomes very clear that we don't know Peace, that we weren't at Peace, it was just a temporary absence of disturbance, of conflict.
And so is with love. We are unaware of the presence of Love. If we are in agreement, because we exchange affection, because we have a mutual interest in each other, because of this agreement between images, you “love” me and I “love” you. But I “love” you while you “love” me, I accept you while you accept me. So, notice the condition of this center, which is the “I,” the ego.
Our work here together consists of putting an end to this psychological condition, and all of this occurs when we discover how to make this model of thinking cease. So, the Real way to deal with thinking is to become aware of this thinker. What is this “I”? What is this thinker? Here on the channel, we have various playlists exploring with you how to deal with thought, how to work on it.
In this speech, it became very clear to you how important it is to put an end to this model of psychological thinking that causes this psychological suffering, that sustains this image, which is the image of this illusory center, which is the “I,” the ego. The end for this ego is the end for this model of the thinker that situates itself in relation to the world, to Life, based on this self-image, creating images in this conditioned model of thought. So, the end to all this is the Awakening of your Being, the Awakening of your Real Divine Nature, the Awakening of Truth, Love, Peace, and Happiness within relationships.
So, that's what we're talking about here with you on this channel. In addition, we have online meetings where we are working, going deeper into these issues with you, working on this Awakening of the Truth of What we are. You can find our WhatsApp link to take part in these meetings here in the video description. Okay? We also have face-to-face meetings and retreats. If this is something that makes sense to you, please leave your like here and subscribe to our channel. And we'll see you. Thanks for the meeting and see you next time!
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