The Supreme Self-awareness | Self-knowledge in practice | Importance of Self-awareness

Here we are together seeing, from different angles, the Truth of Self-awareness. I refer to the direct experience of the meaning, of the clear, experiential understanding of this Natural State of Being, where the Reality of God reveals itself. So, with this approach to Self-awareness – I refer to the Supreme Self-awareness, the awareness of Self-knowledge in practice –, this is what reveals this Truth, the Truth of your Being, the Truth about each one of us.

Human beings spend their entire lives involved with their desires, their fears, their reasons, their intentions, their motivations. And what's behind all this? A purely egocentric pattern of behavior. So, it is very simple to understand that, while this pattern repeats itself, the psychological condition in each of us remains the same; and when this occurs, there is no encounter with what we are seeking, with what we are looking for.

And even because we don't really know what we're looking for in life. There is an impulse within each of us to search for happiness, to have an encounter with happiness, even though we don't know the real meaning of it. The intellectual and mental representation we have of this is of material achievements. This is why we need the importance of Self-awareness.

An approach to life in a real way, in a true way, reveals That which is beyond what the mind knows and seeks within its search. So, we always need to have a very clear approach to the Truth about ourselves at this moment. Understanding who we are in this moment reveals the illusion of a present identity. The verification of this Truth, which is the awareness of this illusion, brings the discard to this psychological condition of being someone, of being that person.

A person is this feeling of being someone, within life, living, experiencing: someone who thinks, someone who feels, someone who does, someone who can free themselves from what makes them suffer, someone who can achieve what they can give satisfaction, fulfillment, gratification, achievements. All of this is seen in this understanding of the Truth about who we are, in this moment. Thus, the importance of Self-awareness is fundamental for each of us.

So, this is our commitment within these meetings. And the first approach of this must be, naturally, the approach of the truth of how we internalize experiences, how we internally perceive what happens to each of us – this internal representation that we make of that moment. Follow this very clearly here, in this moment, put your heart into this clear understanding of what we are going to say in this instant, in this moment.

Your way of observing what happens, invariably, is always from an internal representation of how you particularly see the world, see situations, events, life events and, also, naturally, the people with whom you interact with. The thing is quite complex, because we see all of this, notice, from the way we also see ourselves.

We don't have an understanding of who we are at that moment, we only have an image of who we are – because that's what we have of ourselves, an image of who we are. When we have an image of who we are, our contact with all of this is completely falsified. So, we do not have a vision of Reality at this instant, at this moment. In our life, there is no Truth, Wisdom, Understanding, this naturalness of Being, simply Being.

See what we're working on here with you. The idea of ​​being someone – we are saying to you: observe it, be aware of it, directly understand it and you will realize it – is just an image you make about who you are, which completely falsifies the experience. So, let's calmy look at this.

For our entire lives, for all these years, forty, fifty years, thirty, twenty-something years, however old you are, all this life of yours, all this life of each one of us, for all these years, the way we approach, how we approach the experience is always based on an image we have about who we are. And as this contact with experience is seen from this experiencer, then we bring this experiencer, which is this image we make about who we are.

In contact with experience, we acquire more experience, and this experience is what we keep within each one of us in this format of memory, of what that moment represented for that experiencer. So, we keep that.

So, notice, we are always coming into contact with the new moment already based on a past experience. So, the way each of us goes through experiences is always based on the sieve, the way, the model already prefixed in us, this experiencer, this image we create about who we are, within that context.

The moment is new, but the experiencer is something that comes from the past. The frame, the situation is new, but the one who comes into contact with this experience is this self-image, which is confirmed by the experiencer. Thus, all the contact we have with life, with situations, circumstances, people, events, all of this is being experienced from this perspective, which is the “me,” the “I,” this self-image, this experiencer, this someone.

So, the sense of being someone in life is the sense of being an experiencer within experience; and this experiencer is this element that comes from the past. There is a separation between what is presently happening here and what is in this experience. So, notice how quite delicate this is.

Having a direct understanding that your contact with him, with her, with this or that circumstance is a contact that already comes with a prefixed model from the past, from this center, which is the ego. So, naturally, we have conflict, we have contradiction, we have problem.

We do not know, at this moment, the new, because all the contact we have with this moment is not the contact of the awareness of what is here, exactly how it is, the real meaning of it. We have a contact from this background, this pattern, this model of recognition that comes from the past.

Our work together here is to see the Truth of life happening in this moment, without this past, without this background. This background is the experiencer, it is the self-image, it is the “I,” it is the ego. What we are saying to you in these meetings is that there is no way to attain what we seek without becoming aware of the Truth about it.

And what are we looking for? What we are looking for is exactly life happening right now, without this “me,” the “I,” the ego, this experiencer, this self-image. Thus, a new approach will become possible: an approach to life as it is, without this disfigurement that thought in us sustains. So, notice that, let's get closer to that here.

The way we perceive what happens, how we are giving meaning, importance, value, recognition, acceptance, rejection, all of this comes from this background that comes from the past. It's the way in which, psychologically, this sense of “I” assumes this moment. So, this moment, everything it represents, everything it means, doesn't make any sense to this center, to this “I,” because it sees it as it wishes, it has expectations, targets, purposes, objectives. So, this pattern of behavior in us, at this moment, is self-centered, centered on the “I,” on the ego.

So, our actions are centered on this pattern that separates, divides, alters, colors the experience. There is a demand from this ego. Note that all of this takes you away from exactly what, in fact, every human being is looking for. Every human being is, in fact, in search of a Completeness of Being. We have confused this real search for the Truth of this Completeness of Being with a search for satisfactions, achievements, diverse objectives. This occurs because of this background that we bring, this internal conditioning that we bring to this moment.

Contact with the Reality of your Being, contact with Divine Reality, is contact with this moment, without this element that is the “I,” the “me,” the ego, in this intention to change, to alter, to adjust, to make this moment represent for him, for this egocentric center, something that can complete him.

What are we discovering in the Truth of Self-awareness? And why the Supreme Self-awareness? Because it is not a tool or a mechanism that we use to achieve egocentric purposes, which is exactly what we do in this psychological and internal confusion in which we find ourselves in this relationship with this instant, with this present moment, as it was put just now, based, grounded in this psychological background, which is the “I,” the ego, this self-image, this experiencer.

We need to discover something beyond this, beyond this condition. And that is what we are proposing here for you. The Truth of God, of this indescribable, nameless Thing, reveals itself when there is this Truth of Self-awareness. The real approach to Self-awareness is the end of this sense of a present “I,” which is this illusory center, which separates itself from the present moment, which separates itself from experience to be this experiencer, who is always adding to that moment something of its own, which comes from the past, and extracting something from that moment for itself, and thus maintaining its continuity within an illusion.

The real way to get closer to the Reality of God, the Reality of That which is nameless; we have different names for That which is outside the known, for That which is outside of time, but we are always presenting it here for you, in words, That which is beyond, naturally, words. So, you always need to have a very careful approach to all of this.

Here our purpose is the elimination of this movement, which is the movement of the “I,” which shows itself, at this moment, as being the experiencer of this that is here seeing oneself as a separate entity and, naturally, interpreting, translating, evaluating, judging the experience according to one’s desires, according to one’s fears, with one’s intention to escape from what displeases one, to find more satisfaction and satisfaction in what gives pleasure. All of this disappears when there is this Truth of Revelation of your Real Being, of this Divine Reality, which is outside the egoic mind, which is outside this model.

Our online meetings take place on weekends. In these meetings, we are going deeper into this, through questions or answers. It's definitely something much greater than a video. There is something present in these encounters that we don't have, naturally, in a video. So, I want to leave you an invitation here: here in the video description, you have our WhatsApp group link to participate in these online meetings.

In addition, we have face-to-face meetings and also retreats. Here's this invitation for you: if this is what makes sense to you, go ahead and leave it here in the comments: “Yes, it makes sense.” OK? Subscribe to the channel and leave your “like.” See you!

June, 2024
Gravatá-PE, Brazil
Further information

How to deal with thought? | Importance of Self-Awareness | Supreme Self-Awareness | Advaita

People ask questions like: “How to deal with thoughts?” Some ask: “How to deal with negative thoughts, intrusive thoughts, obsessive thoughts?” Let’s look at something here with you. First, before anything else, we need a comprehension of how thoughts are processed within each of us, otherwise we will always be asking this question and never have a real, direct answer to it. At most, people are finding palliative solutions, so thoughts themselves have created resources to protect themselves, to defend them from themselves.

Notice how interesting our behavior is. Our behavior – which is the behavior of thought – thought arises, creates problems, and then thought itself appears, seeking to alleviate that or find an answer or a solution for that. The point is that thought creates the problem, but it does not solve the problem, and this movement in us is none other than the movement of thought itself, creating problems. So, thought asks a question, it asks: “How to get rid of thoughts?” Note, it is a question from thought itself, precisely from this thinker within us.

The belief we have, the idea we have, is that there is this thinker with its thoughts. So, the thinker can deal with thoughts. It only wants to deal with thoughts because they are thoughts that produce suffering, problems, and difficulties. Observe yourself and you will perceive this: every pleasant thought, every good memory, recollection, we cherish, we want with us, and the unpleasant thoughts, we want to get rid of them. So, we want good thoughts but we don’t want bad thoughts. Who is this one that wants it? Who is this one that chooses? Note, this element that is the “I,” the person, has to be investigated. When you investigate, look closely at this, what you clearly see is that this “I,” this person, is the thinker itself. This thinker is thought itself.

When there is sadness in you, notice this: the sadness is not separate from the one who is sad; this “I” and the sadness are a single phenomenon. When there is no sadness, there is no such sad “I.” If you are happy, that being happy and you are a single phenomenon. It is not possible for you to be separate from the phenomenon, so being happy and the “I” are a single phenomenon; thought is the thinker. Let us look at this carefully, let us have a true approach to it, because understanding that is the end of the problems thought creates and of all this illusion that also comes to us in the name of satisfaction, fulfillment, pleasure – which is still a movement of psychological restlessness created by thought.

That is sustaining this thinker, sustaining this element in us that is in conflict, that has a problem, and the problem is thought. It is not only an unpleasant thought; it is a pleasant thought as well. There is no way you can get rid of one thought pattern without getting rid of the same pattern in the other format. So, the pattern is one – it appears in one format or it appears in another format, but it is the same pattern. The pattern is the pattern of this egoic identity which is the identity of the “I.” Then, “How to get rid of thought?” is the same as asking, “How to overcome fear?

People want to overcome fear, just as they also want to get rid of thoughts, but the person is thought, the person is fear. There is no way to separate fear from the one who is feeling the fear, but we have this illusion, we create this separation, notice. You say: “I cannot feel fear” note, that is a thought! This “I” is thought itself, this thought is the thinker itself, and this thinker is the idea of ​​fear. So, we have fear and we have the idea of ​​fear. What do we have present when fear is present? Fear! This element that separates itself does not exist; this thought is the thinker itself with an idea about a fact that is present. Perceive the beauty of this: what is the fact and what is the idea?

Thought is present and that is a fact, fear is present and that is a fact, but then thought separates itself and says, “I don’t want that, I don’t like to think about that,” and when that happens, separation arises because the thinker arises. Do you get that? The thinker arises from thought itself, it separates itself from thought to do something with thought. So, this is where we find ourselves within the illusion of the ego, of the “I.” We are not dealing with the fact, we are dealing with an idea about the fact. The fact is thought, it is this typical thought, it is this typical memory of pain, of suffering, that bothers. It is this type of repetitive, continuous pattern of thought, producing some level of sentimental, emotional discomfort here. That is the fact, but then the thinker arises to deal with thought, and then separation arises. It cannot deal with thought, then what does it do? It escapes to still another pattern of thought.

We spend our entire lives without the awareness of what thought is, what this pattern of thinking and feeling is, and so we do not get rid of the ego, we do not get rid of the “I.” Are you with me? Because we are not dealing with the fact – the fact is fear. The idea of ​​“how to overcome fear” is the idea of ​​the thinker – the fear is present but there is no thinker; the pattern of thought is present but there is no thinker. If this is clear, at that moment, we are in direct contact with experience, without separation.

This separation is what we have been dealing with here on the channel, we have several videos dealing with that here, with you, about this issue of duality. This is straight from Vedanta. The Reality of this Real Being that we are, does not carry duality. The Reality of this Real Being that we are, is the Truth of Advaita, of non-duality, non-separation. The Truth of Advaita Vedanta, straight from Vedanta, is non-duality; it is the Reality of this Being that we are.

An approach to this is possible when you comprehend the importance of Self-Awareness. This Self-Awareness – I refer to Supreme Self-Awareness, the one that reveals the Reality of your Being – is not about what some people out there call self-knowledge as a technique, a practice or a tool for the person to improve or resolve situations. Here it is about the end of this “me,” this “I,” this ego, this thinker. It is this thinker that is producing this quality of thought that bothers you, it is this thinker that is producing this psychological condition of suffering, of fear, which you want to get rid of! Notice, this thinker is the “I,” the ego, the experiencer, and this is not present when the truth of Supreme Self-Awareness, which is the awareness of your Being, reveals itself.

The truth is that a direct approach to your Divine Truth, which is the Truth of each one of us, is something real when there is Self-Awareness in practice. We are working with you here, in these meetings, on the awareness of God, the awareness of Reality. The Revelation of this is the Awakening of Consciousness, Spiritual Enlightenment. Note, these are terms, they are names we use for that which is, actually, beyond words. In our whole work here, our focus is on this discovery, on the discovery of the end to all forms of psychological suffering in each one of us. This is the Realization of your Being, the Divine Realization.

The psychological condition within us is the condition of contradiction, it is the condition of suffering, of conflict between desires, of all forms of fear, of all types of problems that we carry throughout our lives, when there is no awareness of God, when there is no awareness of Truth. So, for millennia, human beings have been living and are living in this condition, where there is all this internal, psychological oppression. We have sustained within ourselves all forms of suffering, anguish, the pain of loneliness, anxiety, depression… All types of suffering are present in this condition, which is the condition of the ego, which is the condition of this sense of separation, where there is this duality.

The Truth of life is the Truth that God is the only Reality present. This is Advaita, non-separation. The word Advaita means “the one without the second” and this is the nature of your Being. All this psychological restlessness is present because you have never investigated closely how thought and feeling, emotion, sensation, all of this is processed internally, in this mechanism, in this organism. The Truth of Divine Revelation, which some have called exactly like this: “Supreme Self-Awareness,” is in the awareness of God, in the Truth of That which we are at this instant. There is no separation here in life, at this moment. When you listen to a speech like this, there is only the listening; it is the illusion of thought in you that creates the idea that you are someone who is listening and can agree or disagree. This being able to agree or disagree, note, is a movement of the thinker itself, which is the ego. It can agree or disagree, but it is only a movement of thought.

The only Reality present is this Reality of listening, because there is no one present in this experience, at this instant. This experiencer is an imagination, an invention of thought itself… this experiencer, this thinker, this “I,” the one who agrees, the one who disagrees. There is a looking free from the “I,” free from the observer, there is a listening free from the “I,” free from the one who listens to accept or reject, to agree or disagree. This is what we need to discover in this life: a life free from this illusory thinker, experiencer, from the one who separates oneself from life, separates oneself from the other, separates from oneself, in this illusion that there is one and thought, there is one and the feeling, there is one – who is this “I” – and worry, “I” and anguish, “I” and fear, “I” and this restlessness of thought, “I” and this internal chatter. To become aware that it is a single movement is to put an end to all of this.

Then, something new arises, something outside the known, something outside the model of duality, of separateness. So, to look at all this, to look at this movement, to investigate yourself, to become aware of this moment of life happening, without this center, without this “I,” without this ego, is to have an approach to that which arises, without this element that separates itself to clash with it, to hold onto it for itself or to try to get rid of it. Then, this is the end of suffering, it is the end of this confusion, because this is the end of duality. The awakening of your Being is the awakening of this Real Consciousness. Notice, this Real Consciousness is not this mental consciousness, this egoic consciousness, this personal consciousness. We are in direct contact with something outside the known, with this Divine Reality, with That which is unnamable, indescribable. Therefore, the awareness of God is the awareness of the Supreme.

This is what we are working on with you here, during these meetings. We have online meetings that take place on weekends. You ask questions, we work on questions and answers, we have this meeting with the Silence of Consciousness, which is this Silence of Meditation – I refer to this Real Consciousness – and then we deepen this together here over a weekend. So, I want to leave this invitation here for you. Here, in the video description, you have our WhatsApp link to participate in these online meetings that take place on weekends. In addition, we have in-person meetings and also retreats. If this is something that makes sense to you, go ahead and leave a comment here: “Yes, it makes sense.” Please, leave your “like” and subscribe to the channel, OK? And we'll see you. Thanks for the meeting and see you next time.

June, 2024
Gravatá-PE, Brazil
Further information

How do I get rid of suffering? Observer and observed thing. How do I get rid of anxiety? Duality.

The beauty of these meetings is that here we are, with you, exploring this subject, the subject of the end for this identity present, which is the “me,” the “I,” the ego. So, we do have the answer to this issue, when it ends, when the ego ends, when the “I” is not present, when this sense of duality, of separateness, this feeling of you and the other, you and the world, you and life. When this is no longer present, we have the answer to the question “How do I get rid of suffering?” It's the same answer to the question “How do I get rid of anxiety?” That's the end of this sense of separation.

What is the end to the sense of separation? Note, here is the revelation of the end of suffering, the end of anxiety, the end of fear. “How can I get rid of fear?” The end of that observer, who observes something, the observer who sees something. This observer is the one who sees something separate from him and wants to do something with it. Let's clarify this for you.

We're so used to living in this sense of separation that we find it difficult to get close to something as basic, as simple as what we're dealing with here. When you see something, there's you and what you're seeing. So, at first, the idea in us is of a separation between the observer and the observed thing. That separation between the one who sees and that which is seen. From a physical viewpoint, this is our idea of the experience that is here, right now.

Now, let's take a closer look at this, since we're investigating the nature, because that's what we're doing here in these meetings, we're investigating the nature, the structure, the basis of this condition of human suffering, because the only way we can go beyond this suffering is by taking an investigative approach to what it represents. And since we're doing that, let's see it here in another way. Let's see it clearly.

When you come across a flower, when you look at that flower, what you have in mind at that moment, at that first second of the encounter with your look, in those one or two seconds, is just contact. It's a contact without the separation between you, as the observer, and what is being observed. There is contact, there is a vision. There's no seeing the flower, there's just a vision. This can last a second, two or three seconds. In the fourth second, a thought arises about the flower.

When a thought arises about the flower, and the thought is, for example, “what a beautiful flower,” “a flower like that would look very nice in my garden,” when some kind of thought arises, when some thought arises at that moment of that look, when the thought arises, at that moment the separation arises. In that separation there is that see. So, at that moment, you're seeing the flower.

You have a thought about the color, the shape, the idea of an object. You have a thought about how interesting that flower would be in your garden. You have the name of that flower, if you have any botanical knowledge. If you have some knowledge about that image, which is the flower, you have its name. If you have that memory, you have the name. At that moment, there's you and the flower, so there's that see.

Can we discover the instant free of that see? Can we be at that instant with just this look? The look at whatever experience is arising at that moment, being with it in the look, without this seeing, without someone in it. So we have, for the first time, a contact free of this observer.

So, what is this observer? It's the one who sees. When you see, you have a name, you have something to do with it, you like it, you don't like it. There's this observer and the observed thing, then we have this separation, we have this duality. Notice, that's how we are dealing with the experience at the present moment. When the present moment shows itself and this sense of someone arises to like, dislike, evaluate, compare, accept, reject, judge that instant, that moment, that experience, so we have duality, we have the observer and the observed thing.

Notice how important this is. Here is where we have the whole problem of human beings. When we deal with experiences, we are dealing with experiences from the observer, who is the experiencer. Then, the experience is not the experience, it is the experience for “me.” So, there is a sense of someone present in the experience. That sense of someone is the experiencer. There is someone present in this look, thus it's not a look, it's someone seeing. That’s how we have functioned in life.

So you have a question: “How do I get rid of suffering?” Approaching suffering without the observer; approaching suffering without the sense of an “I” to dislike it, to want to get rid of it, to want to do something with it. When this is present, this element, which is the “I,” the observer, is able to classify the experience.

So, what is the real way of approaching experience? That's what we're dealing with here. The real form of this approach is the approach without the experiencer. Then, what's the real way to get rid of suffering? It's to be aware of the fact that we can approach the experience directly, without this background of liking and disliking.

There is only one real way, get that, to approach experience: it is without this center, without this “me,” without this “I,” without this observer, without this experiencer. So, this is the real way to approach the end of suffering. Note that this liking and disliking is particular. Observe that it's particular whether this experience represents suffering or not, here.

We're always particularizing the experience, and when we particularize it, we're left with this liking and disliking. If it's dislike that prevails in this particular experience, that's a problem. If it's liking that prevails in that particular experience, note, that's not a problem. So, notice how our ego, our “I,” this observer, this experiencer, is situated in the experience.

Notice, we want everything that can give us pleasure. For us, that's not a problem, for us, that's not suffering. We reject, we repudiate, we want to get rid of everything that causes us pain. For us, that's suffering. So, when people ask, “How can I get rid of suffering?” they're asking, “How can I get rid of everything that causes me pain?” It's as if they were saying: “I have no problem with pleasure, but I have a big problem with pain. Then, pain for me is a problem, pleasure for me is not a problem.”

What we don't realize here is that it's the particular vision of a center that sees itself as separate from the experience, which is the observer with its observed thing. If it's pleasurable, the observer wants more. If it's pain, they want less or to get rid of it altogether. So, what is the truth of the end of the problem? The truth of the end of the problem is the truth of the end of the “I.”

In a practical sense, most people, because they are not aware of the illusion of being a person within experience, what they have been doing for millennia of human history is looking for a solution to suffering or looking to escape suffering. The solution we seek is a temporary, palliative solution to that pain. And running away from suffering is also, of course, a palliative solution and an attempt to escape the experience without understanding what the experience represents.

Here we have to investigate this. The end to suffering is also the end to the illusion of fulfillment, of the satisfaction that pleasure brings us. That pleasure brings us fulfillment and satisfaction in that instant, but in the next moment, that pleasure is being denied. And when that pleasure is denied to us, we have pain. So, what we call pleasure still carries that pain.

Thus, we need a comprehension of what experience is. We have to have a vision of what this experiencer is inside the experience, sustaining this psychological condition of separation, of duality between the observer and the observed thing.

Note, all this is happening inside each one of us. There's nothing out there causing us suffering. What causes us suffering is this sense of duality present within each of us, this sense of the observer having its own particular vision of the world. When it's pleasure, it wants more, when it's pain, it wants to get rid of it. Thus, this is exactly how we have been functioning. Notice: all of this needs to be comprehended.

“How do I get rid of anxiety?” Notice, we want to get rid of anxiety, we want to get rid of fear, we want to get rid of depression, we want to get rid of what causes us pain, we don't perceive the internal game of continuity in this model of duality present in each of us, of continuity and the search for pleasure. This search for pleasure, this search for continuity in pleasure is still a form of pain. We don't perceive that the element of duality and separation is present.

What we are seeing together here is the end for this model, the model of the continuity of this observer and the thing it observes. We need to discover what this Natural State of Being is, where there is an awareness of what is present without the observer. This observer, who condemns, compares, judges, wants more, seeks more or desires more.

Thus, we have the end for this duality. It is at the end of this duality, at the end of this sense of separation, that we have the end to all problems, all confusion, and all emotional disorder. It is here that we have the end to anxiety, the end to depression, the end to anguish, the end to this sense of the “I” present, this “me,” this ego. Thus, you have contact with life without this center.

So, how do we approach it? By becoming aware of this internal movement, of a thinker present creating an idea, an evaluation, a judgment, an acceptance, a rejection about the experience. Then, it's thought that is sustaining this model of separation. It's possible just to look, to become aware of the experience, to become aware of the experience without accepting, without rejecting, without seeking pleasure or trying to escape pain; to become aware of what is present here, without separating itself.

Thus, this direct contact with the so-called suffering, when there is no duality, no separation, no model of thought, no curtain that sustains this separation between this “I” and the non-“I,” between this observer and the observed thing, if there is an end to this curtain, which is constructed by thought... Notice what an important thing we have here: thought is something that comes from the past, that evaluates on the basis of past experiences, of liking, disliking, identifying this as pleasure or as pain. If we have the end for thought, we have the end for the thinker, the end for the observer.

So, in this contact, the end to this psychological condition of suffering, confusion and disorder becomes possible. The vision of this is the revelation of Self-Awareness. The end to this psychological condition, where suffering is present in this center, which is the “I,” the emptying of this is the Revelation of your Natural State of Being pure Consciousness, pure Happiness, Real Love, which is Meditation.

So, a contact with life as it is, without the sense of this “I,” which is the center, which is the observer, which is the thinker, which is the experiencer, the Truth of this Revelation is the Truth of God, it is the Truth of your Natural State of Being, which is Consciousness. What we have here is that the nature of your Being is Happiness, Love, Peace, it is the nature of the Divine Truth. And there is no suffering there because there is no illusion, because there is no separation. Then, this is the Truth known as Advaita, Non-separation, Non-duality. We are aware of What is when the sense of that “I,” which is separate, is no longer present.

So, that's the subject here with you, always on this channel. We have online meetings where we go deeper into this. Then, through questions, answers and this encounter with the Revelation of this Silence, which is present when this sense of separation ends, this is what we have within online meetings that take place on weekends. These meetings take place on Saturdays and Sundays, so here's an invitation for you. You see our WhatsApp link in the description of the video to work on this, to go deeper into this and make it real for you in this life.

We also have face-to-face meetings and retreats. If this is something that makes sense to you, go ahead and let us know in the comments: “Yes, it makes sense.” Please, leave a “like” and subscribe to the channel. Okay? And we'll see you. Thanks for meeting us and see you next time!

June, 2024
Gravatá-PE, Brazil
Further information

Joel Goldsmith | Leave your nets | Realization of spiritual life | Master Gualberto

GC: Hello everyone, we are here for another videocast. Once again, Master Gualberto is with us. Thank you very much, Master, for your presence.

Master, today I'm going to read an excerpt from Joel Goldsmith's book called “Leave Your Nets.” In an excerpt from this book, Joel makes the following comment: “There is a way to overcome difficulties and break all limitations, and that is in the realization of the inner spiritual life.” Master, in your view, how can we overcome adversities, overcome problems?

MG: Well, Gilson, this is about becoming aware of the Truth about who you are, that's all. Saying this, it sounds very simple, but in practice, it requires work. For some, it is the work of a lifetime, dedicated to this observation, this discovery, the realization of this awareness, which is to have a real vision of oneself. A real vision of oneself is Reality showing itself, and when It shows itself, there are no problems. The Nature of each of us, Gilson, is the Nature of God. This is because there is a single Reality present in this dream that we call life. This present Reality is taking over this dream and It transcends this dream. The Reality of your Being is the Reality of God.

Because here, Gilson, it is about the Awakening of Wisdom, the Flourishing of God. Some call this “the Awakening of Consciousness.” I like this expression, because what we call consciousness, in us, is a dream state present and, in it, our connection with experience is always from thought. All the experience of the world that we have is the experience of thought, in the idea of ​​a thinker. We have this idea of ​​the thinker with thoughts, just as we have the idea of ​​consciousness in someone being conscious. So, our vision of human consciousness, of “I” consciousness, is the vision of someone conscious, of someone thinking. Thus, we have the thinker with his thoughts, someone aware of oneself in this so-called “self-consciousness.” This is something that is still within the field of this human consciousness, this dream.

Here, when we deal with the Beauty of the Awakening of Consciousness, at least here on the channel, we are dealing with you with the Flourishing of True Consciousness. This Real Consciousness is something that is outside of the known, outside of thought, outside of this “I” consciousness and, therefore, outside of this dream. The Reality of your Being is That which is present having a vision of the dream, but being very clear that everything here is just a dream. This is how the Sage, the one who is Realized, deals with the experiences of the world. It is evident that, in this State of Being, in this simple and natural State of Pure Consciousness, of Real Consciousness, there can’t be problems. Problems, Gilson, are for the one who has the problem.

It's like fear. Fear is something that exists in a direct relationship with the person who is in fear. If there is no one who is in fear, there is no fear. If there is no one who is in trouble, in the problem, there is no problem. And what element is this? It is the element of this “I-consciousness,” which lives within this thought-thinker context, this “I– conscious,” this self-consciousness. Here, our work, Gilson, consists of becoming aware of the Truth of That which is present here, which is beyond thought. If you look closely at this issue of problems, they are only problems in a direct relationship with those who see themselves in that given situation, having difficulty dealing with that situation. This is typical of the thinker himself, the experiencer himself. This is typical of the ego; this is typical of the “I.”

And what is this thinker, this “I,” this ego? It is this sense of someone who sees oneself separate from life, who sees oneself separate from others, who sees oneself separate from God. Then, one has problems. But what is this “one”? What is this “I”? It's thought! So, looking closely, investigating this clearly, you will discover that the presence of this “me,” this “I,” is thought, and it is thought that has problems, because it is thought that creates problems. Life, as it happens, just happens. It is this element, this “me,” that likes or doesn’t like what happens. When you like it, you don't see problems; When you don't like it, you see problems. This “liking” and “disliking” come from a background, and this background is the experiencer, the thinker, who makes his choices, naturally, egocentric, centered on his own will, seeing oneself separate from what happens, being able to like or not like that.

So, this is exactly how problems arise. All the problems we have are problems centered on this ego-identity, they are all centered on the sense of “I,” the ego. It is the ego that has problems, it is the ego that suffers. Gilson, every year, new diseases, new pathologies are cataloged. I refer to these mental illnesses, these psychological illnesses. There are hundreds of disorders! Note: there are hundreds of psychological disorders, these psychological pathologies, and every year new pathologies are discovered – or we have a new name for pathologies already known under other names. The interesting thing here is to realize that all of this is within this psychological model present in human beings, in this psychological condition that is the condition of the “I,” the ego. These are all problems! So, here we are faced, Gilson, with problems.

The problems are of a psychological nature. It is in the sense of “I” that all this confusion, disorder and suffering are present. It is in this sense, which is the sense of the “I,” which sees itself separate, isolated, making choices, liking some things and disliking other things, having a view of life based on thought and, therefore, separatist, isolationist … So, it is natural for problems to be present. When there is an end to this psychological condition, which is the “I” condition, which is the ego condition, we have an end to problems, because we have an end to this dream for this sense of “I,” of the present ego.

GC: It is impressive how this vision that the Master brings clarifies how problems, life situations, are life situations. Now, as there is a background, this psychological conditioning judges: “No, this is bad, this is a problem;” “Ah, no, this is good.” So, it becomes very clear how the problems are just thought itself, the repetition of the pattern itself, the conditioning itself, which characterizes it as a problem, and then the person goes on and gets tangled up, gets entangled with that problem.

MG: Gilson, I'll give you an example of this: for the country man, for the farmer, rain is expected, and for the one who is in the city wanting to go to the beach, he doesn't want rain, he wants a sunny day! For the country man, the sun is enough, he wants the rain. So, rain, for him, is a solution, because he needs the soil to be wet, moistened. He needs to see the seed sprout, he needs water, he needs a lot of water – or the right water, because it can't be too much either –, but he needs the water, he needs the rain. And for those who are in the city, who want to go to the beach, who want to have a picnic in the park, rain is not a good thing. So, what may be a solution for one is a problem for another.

Now, for whom is rain a problem and for whom is rain the solution? It is always for the sense of an identity present with one’s self-interest. So, our human problems, Gilson, are based on this sense of this “me,” this “I,” making choices and having criteria for what is good and what is bad. This movement is the movement of the ego, it is the movement of the “I.” As long as the sense of “I” is present, we will be experiencing moments of pleasure and pain. The moment of pain, for us, will be problematic, it will be difficult, and we want to get rid of them – them, we don't want them near us –, and that which is favorable, that which is pleasant and that gives pleasure, we want, that it's not a problem.

So, our notion of pleasure and pain is based on this sense of someone present making their choices and seeing pain as a problem and pleasure as a solution. It's always from the ego's point of view, it's always from the point of view of the “I,” this particular view of life, this particular view of the world, and if that is present, everything remains the same. We need to discover something beyond all this, which is your Natural State of Being, which, by nature, is free from this psychological model of being someone who doesn't know how to deal with what happens. And what happens is seen by that someone from this perspective of likes and dislikes, of pleasure and pain, of problem and non-problem.

GC: Master, within this theme, many times... and I saw a lot in spirituality talking about this, there is even a term like “acceptance,” “accepting life as it is,” but I understand, and I have even heard the Master talking a little of that, like this acceptance... Often the ego takes over a character: “Ah, no, I accept everything as life is.” So, this is just an “outfit” on this character, on this identity, as a spiritual person, who accepts things as they are, and the Master brings a vision that goes beyond that. Can the Master tell us a little about this?

MG: Gilson, it's not about accepting or rejecting, it's about having an understanding of what it represents. These internal states, for example, of pain and suffering, of confusion and disorder, of violence and fear, why should they be accepted? Suffering is not natural, since suffering is present due to not understanding Life as It is, how It happens. So why should there be an acceptance of suffering? Why should there be an acceptance of jealousy, envy, desire or fear, pain?

Here, it is a question of getting closer to the experience and realizing what element sustains this condition of suffering present in that experience. The element that sustains this condition of suffering in experience is the “I,” it is the ego, it is the sufferer. There is no Truth in this condition of life in suffering. Life is Beauty, it is Love, it is Truth, it is Happiness. This is the Nature of the Truth of your Being! This present suffering, all this disorder and confusion is something that has been established, exactly, in a condition of duality, where there is this sense of an “I” that sees itself separate and making choices, trying to resolve it in its own way, in this idea of likes and dislikes. So, this feeling is present in this egoic sense, and this egoic sense is an illusion.

Once free from this egoic sense, we are free from this suffering, from these conditions that we have just described here: anxiety, fear, depression, anguish, attachment, conflict created by desires, the model of violence... All of this is part of the illusion of a center that sees itself separate from life and is creating a life apart, creating a dream of existence separate from Reality, which is Real Life. So, it's not about accepting, it's about understanding illusion. It is necessary to have a direct look at the awareness of Truth, and this direct look, which reveals Truth, shows you illusion. Once illusion is seen, it dissolves, but taking the illusion for Reality, for acceptance, that is the game of the ego itself, it is the game of illusion itself. Here, it's about awakening! And all of this is happening within this dream, including this so-called “acceptance” or “rejection.”

When there is Awakening, there is no longer this question of accepting or rejecting, of saying “yes” or saying “no.” Within the vision of Reality, there is no longer this confusion, because there is no longer this movement of choosing what is or what is not, what is or what should be, or what could have been. All of this disappears, because it is part of that dream, a creation of thought in the illusion of a present identity, being the thinker, being the experiencer, being the one who has a life apart and separate from Divine Reality. If this is present, this question of accepting or rejecting, it amounts to the same thing. Confusion is present, illusion is present.

Here, it is about the end of illusion, the awareness of the end of illusion, and when illusion ends, all this confusion of this dream apart and separate from the one Reality, as the ego has projected, dissolves. That disappears when he disappears. I don't know if it's clear what we're putting here for you. To put it once again: it's not about accepting or rejecting, it's about discovering the Truth of what is. Understanding the Truth of what is gives you the vision of That which is beyond what is, because “what is” we know: it is disorder, it is confusion, it is fear, it is suffering, it is ignorance, it is violence, it is jealousy, envy... it's all that kind of thing in which the ego is tangled up, living its world, under its private dream. The vision of this Reality, which is the vision of what is, is the end of what is, for the Truth, for the Reality of That which is beyond what is. Then, we are faced with That which truly is, with That which is the only present Reality, when there is no longer this illusion, this model of the world, this model of ego, this model of dream. I don't know if that makes sense...

GC: It makes sense, Master, it makes a lot of sense. Mainly entering this atmosphere of the Master, of Silence, of Presence... Then, it really makes sense, but it is beyond what is possible to understand, it is beyond the intellect, it is beyond thoughts, it is something indescribable. Master, we have a question that a subscriber asked here on the channel, Maria Costa. She asked the following: “I want to know if it is possible to live in harmony with our thoughts?”

MG: What do we call “our thoughts?” We have first, Gilson, to investigate this question of thought. What is thought? Thought is the past, it is memory, it is remembrance, it is recollection. But thought, in addition, sustains the illusion of a present identity, which is this “me”, which is this “I.” This “me,” this “I,” is the thinker. So, when you ask, “Can we live in harmony with our thoughts?”, where is that question coming from? If it is coming from this thinker, it is just a thought also present. This thinker is thought itself.

Disharmony is present, notice, precisely because of the model of thought that we have lived, that we are living, which is this model of the thinker, who is fighting against the thoughts that one does not like and clinging to the thoughts that one likes. The Truth of living in harmony is not with thoughts, it is not with our thoughts. The Truth of harmony is the end of the illusion of the thinker, the experiencer, with his thoughts, with all the thoughts that it represents. Your Real Nature, the Truth of That which is you, is beyond thought, is beyond the thinker, is beyond the image or imagination that thought has constructed on this issue of harmony or disharmony.

The awareness of Truth of That which is you in your Being is Bliss, is Love, is Peace. It is not about someone living in harmony with something else, such as, for example, thoughts, or feelings, or emotions, or sensations. Your Natural State of Being is Beauty, it is indescribable, it is Pure Intelligence. This Natural State is not allied or making alliances with whatever is appearing. It is Pure Intelligence; it is the Truth of Being. Where there is thought, there will be a thinker, just as where there is an experience, there will be an experiencer, where there is this “I,” there will be the other.

In this model of separation, of duality, disorder is present, not harmony. We need to go beyond this, becoming aware of the Truth of That which is present here, which is not part of thought and the thinker, not part of experience and the experiencer, not part of everything that thought knows or is recognized by the mind. This is the Nature of God. So, expressions like “harmony” or “disharmony” are quite imprecise expressions. The Truth of your Being is Absolute Harmony! Absolute Harmony because nothing is separate from That which is you in your Being. Therefore, there is only Grace, Beauty, Love, Truth. OK? I hope we have answered.

GC: Master, gratitude, gratitude. Our time has ended. Thank you for this videocast.

And for those of you watching the video, leave a “like” and leave a comment with questions for us to bring to future videocasts. And, mainly, if you have the yearning to know yourself, the Master provides these Satsangs. These are these weekend meetings. Saturday and Sunday, the Master is available in these meetings, through questions and answers, to help us in this self-investigation. And, much more than answering these questions, as the Master already lives in this State of Presence, of Grace, of Silence, we end up taking a ride with this Silence and being able to perceive what is beyond all this conditioned intellect. So, here's the invitation.

In the first comment, pinned, there is the WhatsApp link to participate in these meetings, and we'll see you next time.

Gratitude, Master.

MG: Okay, Gilson.

June, 2024
Gravatá-PE, Brazil
Further information

The importance of Self-awareness | Supreme Self-awareness | Self-awareness in practice | Advaita

Notice what we are seeing together here in these meetings when we discuss with you the importance of Self-awareness, the Truth of That which is You in your Being. This is the Reality of the Supreme, this is a Divine Reality, it is a Reality of God. So, we could call this Supreme Self-awareness. It is not a matter of mere consciousness of oneself through introspection, analysis or making use of some other technique or practice, in search of or attempting to improve as a person. That's not what we're talking about here.

We are dealing with the awareness of Supreme Bliss, your Divine Nature, this Truth of God that You are. That's why here it's about Self-awareness in practice, a direct awareness of the Truth about this internal movement of thinking and feeling, which naturally leads us to action, to every form of behavior and direction in life.

One detail is that we call this “our life.” Notice, this is where the whole mistake lies, in this sense of someone being present, in the belief that they have a private life. When you use the expressions “my life,” “my history,” “my home,” “my family,” “my country,” you are, at that moment, identifying with the experience. This experience is a reference that comes from the past.

So, this experience that comes from the past is the idea of ​​an identity in a direct relationship with everything you have been through, lived through, experienced. This gives formation to this “I.” This “I,” therefore, is a center. Around this center, all other things, as part of your particular experience, are emerging, appearing: “my home,” “my family,” “my country,” “my world,” “my history.”

So, it gives us an identity. There is a sense of someone present within the experience of life. And this someone calls life “my life,” “my story,” “my world,” “my nation,” “my house,” “my possessions,” “my body.” What will be the Truth of That which is You in your Essential Nature, in your Real Nature?

The notion we have is the notion of having been born, of being alive and, therefore, being someone. And here we are figuring it out with you. I said it indeed: this is happening to you. We are together uncovering this, learning the art of approaching this view of who we are, studying ourselves, realizing that this is the movement present within us, which takes us to this or that direction, towards this or that particular way of thinking, of feeling, of doing things. Who am “I?”

Thus, Self-awareness in practice is becoming aware of everything that is happening within you. There is a movement within us, psychological, internal: it is the movement of thought. Thought always moves from one thought to another, from one thought to another, from one thought to another. There is not a single thought in you that stabilizes. Thought arises and then another thought arises, then another thought arises.

So, there is an internal movement of thoughts happening, of feelings that accompany these thoughts, of sensations that accompany these thoughts, because thought and sensation go together, thoughts and feelings also go together. Emotions also accompany this model of thinking, which is this process of movement of thought within us. We don't stop to look at this, to understand how this happens.

So, we have an illusion: the illusion that someone is thinking. See, get closer to it. It is not you who determines thought; it happens. You don't determine the feeling, it happens. Emotion, it happens. Feeling, it happens. So, whatever is happening, it is an internal, psychological, movement present, but there is no one. But we have the illusion of someone in control. Here we come closer to understanding what thought is. Note the importance of this.

People ask how to deal with thoughts, because they want to get rid of the thoughts that bother them, that create problems in their lives, contradictions, conflicts and suffering. This is very reasonable; it is very natural. If suffering is present, it is natural that we want to get rid of suffering. But here there is a misunderstanding regarding this issue, and we investigate this here with you: the issue of the end to suffering and this simple getting rid of suffering.

People want to get rid of suffering in the idea that they can get rid of suffering, without first having a real comprehension of it. It is not an intellectual understanding of what makes them suffer, but it is a real comprehension of that present element that sustains the pattern of suffering. This is not the palliative release of this or that suffering for another suffering to arise. The comprehension of this is the end to suffering, because it is the end to that element in which suffering is based and structured, which is the “I,” the “me,” the ego.

So, we don't understand the truth about it. We believe we have control over our thoughts, feelings, emotions, sensations, perceptions, and here the control over suffering or not suffering. All of this we need to examine, investigate. Self-enquiry is, in reality, Self-awareness in practice. To investigate the nature of ourselves, investigate this entire process. Because, see, it's a process.

This sense of an “I,” of an entity present here, in us, is not something static, it is a process. You as a person are not the same person all the time. Every moment you are showing a face, a new face, a new modality of being. So, we are dealing with something very dynamic. This sense of an “I” is something very dynamic, it has this dynamic vivacity.

This vivacity, when investigated, becomes very clear. It is a vivacity that is born from the past, because thought in you – remember, this movement from one thought to another, from one thought to another – comes from the past. The feeling is the same thing, the emotion, the way of evaluating, judging, comparing whatever is happening externally or internally is something that also comes from the past. So, this is the vivacity of this “I,” this center, this ego, this person.

The Divine Revelation, the Supreme Revelation, the Revelation of Truth, and hence the expression “Supreme Self-awareness,” because it is the awareness of the Divine Truth that we bring, but which has not yet been revealed. It reveals itself when there is this approach to ourselves in an experiential, practical way, when we learn to look at this internal movement.

The question here is to discover how to realize That: looking without this center; because, notice this: a thought is something that comes from the past, but you are not bringing that thought, it is just appearing. You are not bringing it because you, as a separate entity, with a center, an “I,” are, in reality, an imagination of thought itself. What is present is a thought.

Become aware of this thought, without liking or disliking, without evaluating, without judging, without comparing, without saying “yes,” without saying “no.” Becoming aware of a thought when it arises is just looking at the movement, which is the movement of thought, of feeling, when it arises, together with thought. See, to look at the emotion when it arises with thought, the sensation when it arises with thought. Just look. This is having an approach to Self-awareness in practice, at the same time as this is contact with the Truth of Meditation.

To look at what comes from the past and, if it is something that comes from the past, it is a reaction emerging at that moment, to some level of visual or auditory, or even internal, stimulus. When this stimulus appears, thought appears with sensation, with emotion. To become aware of this, without placing an identity to like or dislike, to judge, evaluate, condemn, wanting to get rid of when what appears is bad, wanting to cling and hold on to when what appears is good. Just becoming aware of this is Self-awareness.

So, what is the truth of this Self-awareness in practice? How to become aware of the importance of Self-awareness? Becoming aware of yourself, realizing that when you are aware, this awareness of this “you” is something that occurs and this “you” disappears. See how unique this is, but it is something that requires you to approach it in an experiential way to understand it.

Here, all this movement is the movement of the mind, but now, in this moment, the mind is becoming conscious of itself, aware of itself. And when that happens, the mind quiets down to look. This is the awareness of Being. This is the awareness of Meditation, here and now.

People have talked about meditation as a practice, as a technique, as something you do at certain points during the day, or take a moment at night to sit in a quiet place, put on some soft music. People take meditation as something for someone else to do. So, they call it meditation practice. Yes, you can get into this model of meditation practice, but it's you as someone doing meditation.

Here, the invitation is different, it is to become aware of this “me,” this “I.” Then, an Attention arises, a Presence arises, a Consciousness arises. So, now we are aware of the mind, still, silent, and the truth of the revelation of this pattern of identity, which until now has guided your life, our lives. Looking at every thought, feeling, emotion, sensation, when this occurs, the brain quiets down, the mind quiets down and this pattern of repetition, of continuity, of movement, ceases.

So, thought stops this movement of continuity, from one thought to another thought, from one thought-sensation to another new thought-sensation and so on, because this Attention on this entire movement of the mind breaks this pattern. This pattern is the pattern of perpetuity, of the continuity of the “I,” of the continuity of the ego.

So, the real result of Revelation is the realization that the only Reality present is the Divine Reality, it is the Reality of God. That's when this sense of “I” vanishes, that's when that egocentric structure loses its relevance. Then, there is the disappearance of the “I” and your Real Nature reveals itself as Love, as Peace, as Freedom, as Happiness.

This Real Nature of Being is Non-dual, it is what the sages call Advaita, it is the nature of your Being. Advaita means “the One without the Second,” it is the One, Unique Nature, the Real Nature of each of us, it is the Nature of God. Not this pattern, this model of continuity of this illusory identity, in its movement, which is continuing a model of time, something that comes from the past, passes through the present, moves towards the future. This whole time is the time of the “I” itself, the own ego, the mind itself, the own thinking. This is an illusion.

Thought is present, time is present, continuity is present. When thought disappears, this model of continuity of time falls apart, because it does not have any reality outside this pattern of thought, feeling, emotion and sensation, having a continuity in the illusion of a present identity. This is the end of the egoic mind. Then, Something outside the known is revealed: it is the Reality of God. This is what some call Spiritual Awakening, Awakening of Consciousness, Spiritual Enlightenment.

So, this is our topic here with you within this channel. We have online meetings that take place here on weekends. Saturday and Sunday, we are going deeper into this with you, through questions and answers and in this contact with the Silence of Meditation. Here in the video description, you have our WhatsApp link to participate in these meetings.

In addition, we have face-to-face meetings and also retreats. I want to leave this invitation for you. And if this really is what makes sense to you, leave it here in the comments: “Yes, it makes sense,” leave your “like” and subscribe to the channel. OK? And we'll see each other. Thanks for the meeting and see you soon!

June, 2024
Gravatá-PE, Brazil
Further information

The importance of self-awareness. Supreme Self-awareness. What is the mind? Advaita, Non-Duality.

Here, invariably, we are together on this investigation of the Truth, the Truth about who we are. Why is this essential? Because without it, you have no real vision of the Reality of God. This is the discovery, the discovery of your Being. This is the realization of the Reality present right now, the only Reality present: the Divine Reality, the Reality of God. Thus, our work here together is based on this foundation – the foundation is the revelation of Self-Awareness.

Here we are seeing with you the importance of Self-awareness. We will never have the importance of Self-Awareness without first having Self-Awareness in practice. We can theorize about it, have concepts about it, ideas, beliefs... We can have intellectual formulations about it and, in fact, without getting closer to it, we won't have the truth of it, the awareness of it, the very importance of it being revealed. It becomes fundamental for us to have an approximation of what Self-awareness means, since Self-awareness – here I'm referring to true Self-awareness – is actually Self-awareness of the Supreme, it's Self-awareness of Divine Truth, it's Self-awareness of God.

To have the vision of Self-Awareness is to have the vision of the Reality that God is the present Truth. However, this present Reality is only realized when the sense of “I”, this “me”, this ego, dissolves. So, let's see some aspects of this with you. One of the most fundamental is understanding the mind. What is the mind? How does our mind work? We go through experiences, we're not aware of what experiences are. All our actions, all our behaviors are born out of experience. We don't know what these experiences are, we're not aware of how these experiences are present today, here in our actions, in our behavior, in our way of feeling things, of thinking about them.

Notice, all of this is part of experiences. We have been through experiences in the past, and when we go through experiences, they leave records in us; we record them as part of the knowledge, as part of the past in us, of the memory that is now present in us. Thus, this memory, knowledge, past, memory, present in us for us to act, speak, think, relate to the other person, to the world around us, this is something that comes from these experiences. Our mind is the result of experience. So, what is this mind in us? It's the result of the past, of everything we've been through.

Now, there are two very interesting aspects here that we can approach and perceive. The first is those particular, personal experiences that each of us has and that we hold within us as part of this identity, which is the identity of the “I”. But in addition to this quality of personal, private experience, we have a whole accumulation of experience of race, culture, the world, humanity, and all of this is also part of this whole collection that we bring. Thus, the identity of being someone – note this – this someone you are, you believe to be individual. This someone who is you is all the result of a collectivity, a society, a world, a humanity, a race.

So, we are human creatures living in this world, in a relationship with ourselves and in a relationship with life, always within this model; this is our way of being. Having an understanding of all this, having an investigation of all this, represents the possibility of emptying all this. Here, we come across something we never imagined. This something is the possibility of the end of this pattern of continuity – see – of repetition, of the practice of human culture, of human society, of the world.

When you look at the world, you see all the confusion that the world is in; when you look at yourself, you also see internal elements in you that reflect exactly all this confusion that is in the world. The truth about this is that the world represents what each one of us is; or each one of us is, in fact, to a lesser extent, what the world, in this greater extent, represents. So, all the confusion there, is the confusion here. The fear present in the world, the misery present in the world... all the pain, all the disorder, all this condition of insecurity and search for security... Everything that we are seeing in the world is actually present in each one of us. There is no separation between what you are and what the world is, it's all the result of this set of experiences that the “me,” the ego is.

So, this “me,” this ego, this “I,” is this set of experiences, something that comes from the past. To go through this life without investigating this, without becoming aware of it, without going beyond it, is to continue like everyone else around you: living in an internal and also external condition of problems, of suffering. Thus, we are together seeing this here with you. Getting closer to oneself is Self-awareness in practice. So, the importance of Self-awareness is revealed, because when the importance of Self-awareness is now shown, that Self-awareness is Supreme Self-awareness. We're not talking about self-awareness in the sense that most people use that expression. Here we are talking about investigating the nature of the “I,” breaking away from this whole psychological structure, this psychological conditioning. We're talking about seeing life free of this duality. Let's touch on that now, here, with you.

Duality is the principle that guides our lives in conflict. When there is this duality, which is separation, conflict is established. So, what is this duality? Duality is the idea that we are people, living with people, as a person living in the world, having our particular experiences and being the center of those experiences. You see, we're facing something totally illusory, because this so-called “person” is just the result – as we've just put it and see now – it's just the result of a set of beliefs, ideas, concepts, knowledge that comes from the past. All of this is the result of propaganda. So, some of it comes from this collective itself, from this whole social set, and some of it has been acquired privately, by our own movement through life, interacting in our relationships, without understanding those relationships, going through experiences and accumulating those experiences.

You see, this is what constitutes this “I,” this sense of being someone. So, this is what we call a “person,” and this person is seeing himself separate from all situations, events, circumstances, incidents, accidents... One is seeing oneself separate from thought. You see, thought is actually you, but you see yourself as a thinking element. Our model of thinking is one where there is thought – notice that – that thought is just something like a memory, a recollection, that comes from the past, and there is the illusion of an identity thinking it. So, there's a separation. That's duality: an “I” thinking with its thought. So, there's the “I” and thought.

In reality, what is present is thought itself, in its own movement, giving us the illusory impression of a present thinker. Let's look at this very carefully. We believe we are the thinker of thoughts, so there is a duality. We believe we are the one who is acting, who is taking action. So, there's “I” and there are actions. We don't know the nature of actions; we don't know the truth of why we do what we do or don't do what we don't do. Why do we do such a thing or why don't we do such a thing? We believe that we are in control of it, that we are a separate entity from thought, actions, the other, the world, situations, events, happenings.

So, what is present? A mistaken concept of duality, of separation. To look closely at this, to be aware of this illusion, is to have the Supreme Truth being revealed, the Divine Truth being revealed. In this Supreme Self-awareness, we are aware that this duality is an illusion. The only Reality present is non-duality. The word for this is “Advaita”; Advaita, non-duality. The Divine Truth, the Ultimate Truth, the Truth of God is non-duality. The Reality present is non-dual and that Reality is the Reality of God.

We are living a particular life, this particular life is within this context of continuity in this movement, which is the movement of the mind. This movement of the mind, you see, is something that comes from the past. This movement of the “I” – it seems clear now – is something that comes from the past. Everything you know about yourself, everything you think, everything that happens inside your head, you see, is a memory, it's something that comes from the past. Every piece of knowledge, every position you take, every action you take, your speech, your language, everything is something that was learned, and it was learned in the past. This contextualizes this sense of a present identity that is the “me,” the “I,” the ego.

Can we go beyond this, to the realization of something entirely new that is beyond the known and, therefore, beyond the “I,” the ego, beyond all this conditioning of human culture? The realization of this is the realization of this Being – Consciousness – Bliss. This is not part of the known, it is not part of time, it is not part of the past. It is the Reality of this Being. This is something indescribable, unnamable, it is the presence of Love, Peace, Happiness, Freedom... of a life free from this particular life, which is the life centered on the “I.” So, there is a full understanding of life, in life, for life, and that life is you in your Being, without duality, without separation. When the Beauty of Meditation is present, of Real Meditation, it arises when there is Self-Awareness. When the Beauty of Meditation arises, the Reality of the absence of this time – which is the past, which is this illusory notion of the present and this fanciful search for the future that the “I”, the ego, knows – becomes clear.

Our work here consists of this discovery, the discovery of something that is outside the “I” and, therefore, outside the known, outside time. Spiritual Awakening, Spiritual Enlightenment, God Realization – there are many names for this Natural State which is Advaita, non-separation, non-duality. There is no one present here, right now. We will always continue exploring this here with you, investigating this here with you, there is no one in the experience; this experience is not recorded. This means the Truth of experiencing: when there is no record, we no longer have the experience, we have the experiencing. It's life in life, for life, with life, it's the presence of Love, it's the presence of Truth, it's the realization of this encounter with the Truth of Being. So, there is no longer anything that can be seen here as a model of duality, of separation, there is no longer this egocentric pattern of action, of thought, of feeling, of private and personal life. Becoming aware of this is the most important thing in this life.

We hold online meetings here, on weekends, Saturdays and Sundays, and we can get closer to this through questions, answers... in this verification with Self-awareness and Meditation, to be aware of the Truth of What we are. So, here, in the description of the video, you'll find our WhatsApp group link to take part in these meetings. We have face-to-face meetings as well as retreats. If what you've just heard makes any sense to you and you feel the need to go deeper, I invite you. Okay? So, go ahead and leave your “like” here, leave a comment on the video: “Yes, it makes sense” and subscribe to the channel. Thanks for the meeting and see you next time.

June, 2024
Gravatá-PE, Brazil
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How to achieve Enlightenment? Wisdom: how to acquire it? How to meditate correctly?

Here on the channel, you've already noticed that we work on these different questions, which are common questions people ask within this search format they have. One of the questions is: “How to meditate correctly?”

Here we have to see this very closely, this issue of Meditation, because the presence of Meditation in our lives is the most important thing that we need to fully comprehend. There's another issue here, which we're going to address with you, which is: “How do we achieve Spiritual Enlightenment?”

Notice that our questions begin with this expression: “how to achieve it,” “how to deal with fear,” “how to get rid of envy,” and so on. It's interesting to say that here. It's natural for our questions to start with this “how” because we want to find out the form, the way to do it. And it's natural for us to think that we need to learn. So far, so good.

Yes, we need to learn, we just don't know exactly what learning actually is, thus we don't know what the difference is between having a direct comprehension and merely understanding a certain subject. So, let's start here by talking about this difference between understanding something and having a mere understanding of something, or a direct comprehension.

So, let's see the difference together. What's the difference? You can know a certain subject intellectually because you've read about it, studied it, listened to lectures and been taught about it, so what you have now is, in fact, knowledge, you have knowledge. This knowledge differs from comprehension. And what is the difference?

When you understand something or know something, it doesn't mean that you comprehend it because comprehension is experience, it's experiential knowledge, it's direct knowledge, whereas understanding is at the level of words, ideas and concepts.

For example, you can study aviation mechanics and thus not be a mechanic. A mechanic is someone who knows, or knows from experience, how to solve a breakdown in an aircraft. So, you have theoretical knowledge, you've learned about it, you've read about it, but you don't know it experientially. That's the difference. In general, people are overwhelmed with understanding because they've read a lot, studied a lot, but they haven't lived it. Then, let's comprehend that here.

Perhaps you've already asked yourself: “Why is it that, despite knowing so much, it's still not real here?” It's because this knowledge is intellectual; it's verbal knowledge: what you have is an understanding. So, let's investigate this with you right now.

How is this issue of the Truth of Meditation? For us, meditation has worked, at least what most people understand by meditation, is to have a theoretical, conceptual, verbal approach to the subject because they've read books, or, at most, they get involved with some meditative technique or practice and believe they are in direct contact with the comprehension of meditation. And what also happens, along with this, is the fact that the practice of this so-called technical meditation or through a method, is done from an intention to get rid of internal, conflicting, distressing states of suffering.

So, people seek meditation as a therapeutic tool, as something that can help them temporarily rid themselves of stress, anxiety, fear, guilt, and depression. Then, there's an illusion here clearly, because there's no real comprehension of what Meditation means.

So, because people understand or are in this theoretical knowledge, they believe in meditation as a technique or a therapeutic tool. Let's understand that here. When we talk about the Truth of Meditation, we're talking about something that has nothing to do with a technique, a practice, a system or an aid for temporary solutions to psychological and emotional problems.

You see, we're not saying that what people call meditation and practice doesn't work. Yes, it does. But it also works as a means of escape or to run away from a distressing condition. So, notice: this is part of what is understood as an escape in psychology.

So, we have, in meditation, for most people, an escape or a run away from pain. Now, have patience to listen to what I'm going to say here. Some people escape into drink, others into food, others into theater, cinema, sex, and some escape into a meditation practice. This is something entirely different from our proposal for you here.

We are working with you on the awareness of the Revelation of your Being. This Revelation is the Truth that blossoms when suffering is comprehended. So, the truth about how to meditate correctly requires the presence of vision, of self-comprehension, right now. Notice we are dealing with inner states that arise. They need to be, note, comprehended. Either we comprehend the state or we escape from it.

In general, human beings are trying to escape these states. We don't know what it's like to have a direct look at what is present here, such as anxiety, anguish, the pain of loneliness, fear, the conflict that the contradictory inner desires in us establish.

Observe that we want one thing, but at the same time we want something else, because we know that the first thing could cause us problems. So we're afraid that that first thing will cause us problems. Then, notice, our internal states are contradictory. You have two desires that contradict each other and you still have the fear behind the desires, these contradictory desires.

Notice, this is how we are functioning psychologically. And to escape from it, we use escape devices. These are the escapes known in psychology. Every movement in us is not towards an approach to comprehension, and therefore an end to this psychological condition, but rather to escape from it. And then we ask the question: “How to achieve Spiritual Enlightenment?”

We need to take a real look at this condition, at what is shown here. As long as there is some form of conflict, of suffering, due to all these inner states that arise and are not visible, not looked at, not comprehended, we won't have a real basis for Meditation. And if we don't have that basis for Meditation, we don't have the Truth of the comprehension about ourselves.

When there is a true, deep, real interest in us to Realize the Truth of That which we are, thus we approach Wisdom. So, Wisdom, for example, is another question: “How to acquire it?” Notice, the person who wants to discover how to acquire wisdom, how to achieve Spiritual Enlightenment, how to meditate in the right way, how to meditate correctly, all this requires that we first of all have a look at what is present here, appearing to be our life, this particular life of the person.

The person present, this “I” present, this “me,” the ego, carries conflicts, contradictions, desires, fears, and all of this is present at this instant. So, we're dealing with what is here and now, with what shows itself here and now. First of all, we need to look at what is without running away. Then, we lay the foundation for Meditation.

Meditation is the Revelation of Silence, of Something that arises when the mind becomes still, when the brain becomes silent, so a present Reality arises that is beyond the egoic mind, beyond that which is, all the conflict, desires, contradictions and problems that arise because of the presence of the “I,” the presence of the ego.

You may have everything in your life, you may already live in the house of your dreams, you may have acquired everything you've ever wanted in life, but if you're honest and look, you'll see that something is still missing. There's a present feeling of dissatisfaction inside you, despite having achieved everything you've ever wanted, everything you've ever desired. Looking closely, looking at yourself, you'll realize that you still want something, you're still in the movement of desire.

People achieve everything in life, but they don't understand the Truth of That which they carry within themselves, beyond this mind, which is the mind of the “I,” which is the egoic mind. So, there is a pain, an incompleteness, an internal insufficiency, a dissatisfaction.

People who become very successful in the world continue to be active. If they stop for a moment, they become aware of themselves, of the affliction they carry within themselves, of this state of boredom, of dissatisfaction, of insufficiency, of lack. So, they remain very active. And all this movement is the movement of escape.

The truth about human beings is that they carry this psychological condition because of their sense of “I,” their sense of ego. We always have some form of psychological condition of pain, of suffering, because we lack the awareness of Being, the art of stillness, the absence of Divine Truth. Then, there is a psychological condition of dissatisfaction because suffering is present in some way.

So, a direct look at life at that moment, learning what it is to observe the movement of the “I,” the movement of the mind, the movement of thought, feeling, emotion, sensation, the way of perceiving experience. To look at what arises at this moment, to know what it is to look without the “I,” to look without this “me,” without this ego, is to discover Something that is beyond this distressing, disordered, conflicted and problematic psychological condition, which is the condition of egoic identity, of the illusory identity of the “I” present at the moment, at the instant, here, in living.

This, Meditation takes place when there is an emptying of all this content. So, how to meditate correctly? By emptying ourselves of all that content that gives identity, that offers an identity to this sense of being an experiencer, a thinker, an observer of life. This gives us the illusion of the feeling of being someone.

Meditation is the emptying of this content, it's the end to this internal, psychological, personal condition, it's the end of the “I.” So, when This is present, we have the Truth of Spiritual Enlightenment, the Truth of the awareness of Being pure Consciousness, which is Meditation.

So, here we see the Reality of Life, without the sense of separation between you and God, between you and the other, between you and what happens, between you and the experience. So, experience, what happens, the other, life and God are one single Reality because the sense of the “I,” of this “me”, of this someone, is no more present.

Here on the channel we have several videos exploring this subject with you and also on our other channel, called “Marcos Gualberto” – you can find our link to our other channel here in the video description. And more than that, we have online meetings that take place on weekends. Saturday and Sunday, we're together, going deeper into these subjects, working on them with you. So, it's a weekend together, looking at all of this up close. Here in the video description you have our WhatsApp link to take part in these meetings.

Apart from that, we have our face-to-face meetings and also retreats. If what you've just heard makes sense to you, go ahead, leave your “like” here, please, subscribe to the channel and say “Yes, it makes sense” in the comments. OK? We'll see you. Thanks for meeting us and see you next time!

June, 2024
Gravatá-PE, Brazil
Further information

Joel Goldsmith | Realization of Oneness | The truth of death | Spirituality | Master Gualberto

GC: Hello everyone! We are here for another videocast. Again, Master Gualberto is here with us. Thank you very much, Master, for your presence.

Master, today I am going to read an excerpt from Joel Goldsmith's book, the book called “Realization of Oneness.” In this book, Joel Goldsmith makes the following comment: “Since the beginning of time, there has never been a single death in the Kingdom of God.” Master, could you talk about your view on this subject of death?

MG: Gilson, this word “death” can have different meanings. The word “death” itself, what does the word mean? The end, right? But the end of what? Is it the death of the body or is death the end of illusion? In general, I have been very involved in this talk, this approach, regarding the important issue of this thing called “death.” But the death that really has significance, value and importance is not this death of the body, the disappearance of the body in this so-called “death” – which can occur through accident, illness, old age – but rather the truth of the death of illusion, of this sense of separation between you and God.

So, here it is about the death of this “you,” this illusory present identity, which is present in experience, separate from life, separate from the other, separate from God. So, it is really fascinating that we have an understanding of the end of this psychological model of being “someone.” In this sense that death has great relevance, because it, in fact, is the end of illusion. What people generally call “death” is the continuation of a dream. In this sense, the dream remains. As long as there is, Gilson, the illusion of the sense of “I,” of the ego, which is this illusion of duality, of separation, the dream continues.

Now, here we have an interesting thing, there is life happening. As it happens, it is a great divine dream, but apart from or outside of that divine dream, we have the illusion of a present identity. This entity is also building a particular dream for itself, which is part of its illusion. The beauty of life consists in understanding the death of this dream, which is the dream of the “I,” which is the dream of the ego, which is the dream of that entity that sees itself separate from life.

So, it's a very vast subject, there's a lot to investigate here. Among them, we have this mistaken relationship, in the ego, with life happening, where we are under an illusion of world experience, where thought is creating a present identity that sees itself as being the experiencer, the thinker, the one who is living his private life, having his things, which is completely illusory. The “I,” the ego, the person, has nothing, and yet, one feels like one owns everything, possessing everything, and one holds on to everything one believes one has and that one sees as his. And when this escapes him, one suffers, due to this bond of attachment, control, possession, dominance, which, in fact, one can neither possess, control, nor dominate.

So, in the mind, the human being lives in a state of complete stupidity, because one lives in this illusion of being alive, having things, and alive in those things. And when they disappear, because they go away, or because they die, or even disappear from this life of the “I,” one misses them, and because of that, one suffers. And this is how this sense of “I,” of ego, maintains this dream of suffering of being “someone,” because it maintains the illusion that it is alive. So, it is necessary, Gilson, to Awaken.

Here, the word “Awakening” is interesting, because it is pointing to something outside the dream. Awakening is ending the dream, leaving the dream, which is the dream of the “I,” the dream of the ego. So, it is something that we have to investigate, we have to explore, we have to become aware of it, and, in this life, to discover the beauty of dying to this psychological condition of the “I,” of the ego. This is truly being alive, when we are free from this sense of death, this sense of pain when things disappear. And the body will be the last. We will have to lose our bodies, within this dream of a world, anyway. Becoming aware of the Reality of That which is You is going beyond the dream; it is getting rid of this condition of continuity of the ego. This is being born, this is being alive, this is living beyond the known. If this is present, there is no more death, no more illusion, no more ignorance or suffering.

GC: As soon as I met the Master, when I started participating in this work, I had a very strong desire to one day come to be this Spiritual Awakening, this Spiritual Enlightenment, this dying to illusion. And this feeling of the future, a place to get to, was very strong. And with the Master, in these meetings, mainly in Satsang – which is the entire weekend, in which the Master helps us in this investigation –, the Master showed me very clearly this prank of the own “I,” the own thought, in which thought idealizes a future time to accomplish something, it is nothing more than the dog chasing its tail, because there is no work happening. Could the Master talk a little about this?

MG: What the person wants to accomplish in the future is their own continuity, that is, it is part of the project that is inherent to their condition of illusion, of ignorance. Note that everything that human beings project is within the model of what is known, which is the model of thought, which is the model organized by its experiences of memory, remembrance, human history. And this is nothing other than the continuity of this dream of a world for people to be more, have more, obtain more, achieve more. More of what? This “more” is just a continuation of the illusion that is present today in the life of the ego. So, this so-called “future,” in the projection of the mind, is just the continuity of what is here at this moment, in the ego. And what is here, right now, is something that is coming from the past.

So, Gilson, it's very interesting to say this to you: anything you accomplish tomorrow, within the dimension of the ego, this dimension of the “I,” is an accomplishment within a circle. There is a closed circle, and the sense of “I” is accomplishing within the circle, which is closed, its same old things. So, Gilson, everything just repeats itself, because, within the circle, everything is within the known, within the movement of the mind. There isn't something new, real, something outside the known, within the circle. Only when we discover the beauty of the death of the known does something new, indescribable, unknown, reveal itself, because the circle no longer exists.

This circle is where the past, present and future occur for this mind of the “I,” for this egoic mind. It is within this circle that there is this dream of the “person,” this dream of the “I,” this dream of this personal life. Going beyond this, getting rid of it, is the result of a work of Self-realization, of becoming aware of That which is outside the known, outside the limit of the condition of thought. This is when, in fact, the Truth of Spiritual Awakening is present. And notice: when we use the expression “Spiritual Awakening” here, we are pointing to something outside the known. Everything that is experienced within the known is not Spiritual Awakening, they are just experiences, still being recognized by thought, stored by thought, described by thought and, therefore, something within time.

Divine Reality is the Reality of that Being, which is not within the known, which is not within this movement of past, present and future, as the egoic mind moves, as this personal mind moves. Bringing a direct look to this moment, within that look, without placing the element that observes to do something with what it is seeing, there comes the presence of the end of the known. So, this look occurs due to the presence of this Intelligence, this Attention, because it is look free of “someone” with this movement of thought – which, by the way, comes from the past – to like, not to like, to want to try to change this, to change that, which lives in this attempt to change what one doesn't want and get what one wants.

So, these projections are imaginations of thought, and this, Gilson, as you put it, naturally falls. As you approach yourself and realize that this “self” is made up of images, imaginations, beliefs, concepts, ideas, and that this has no value whatsoever, no importance whatsoever – precisely because it is within this whole known movement –, in this approach, this vision of Reality outside the known immediately begins to emerge. This is, of course, the death of this “I,” the death of its continuity, the death of its valorization, which is the valorization of continuing to be “someone,” having experiences, receiving things, gaining things, becoming more... more spiritual, more this, more that, and all of this is a big nonsense, a great continuity of the movement, still, of the ego. None of this has Reality. That which has Reality is outside of all this, it is outside the mind, it is outside this movement.

GC: Master, we only know this “known,” which are these thoughts, which are these desires, these fears. And this “outside of the known,” this Intelligence, as the Master said, this Mystery, this Grace, is something that, if It is there, this lie, this illusion, this “I” is no longer present. Can the Master talk a little more about this vision of this Intelligence, how that performs in this machine?

MG: This Presence of the Awareness of Being is, of course, the annulment of this consciousness of “I,” which is the consciousness of the egoic mind, the dualistic mind, the separatist mind. So, this Consciousness is the Presence of Real Intelligence, of the annulment of the “I,” the annulment of cultural and social conditioning, of human history, of this entire dream movement of the world, built around this separate entity, which is the “ me,” the “I.” All of this is revolving around this center, this illusory center. Our notion, Gilson, of intelligence, is of cognition, logic, mathematical perception, spatial perception. So much so that we divide this issue of intelligence into mathematical, spatial, emotional intelligence…

So, for us, intelligence is the ability to deal with what is within this phenomenal aspect of the world, in this dream. Here, we are referring to Real Intelligence, to the Intelligence that is present beyond the known, beyond this phenomenon of the world. It is the Intelligence present in Wisdom. The presence of Wisdom is that which reveals itself when there is a direct Understanding of Reality outside the known. So, when there is Wisdom, there is the presence of Intelligence. However, this Wisdom only becomes possible when we free ourselves from illusion, from all forms of psychological conditioning.

So, the mind needs to undergo a change. The mind, which includes this brain, needs to undergo a change, and it is in this contact with Self-awareness that this change takes place. And when it is processed, due to Self-awareness, we have this Flourishing of Intelligence, because there is the emergence of Wisdom, which is the Vision of Life beyond what is known. So, the Sage is the one who lives in his Natural State, in Pure Intelligence, is the Wisdom of the Totality of Life, the Understanding of Life as It is, where suffering, ignorance – and, here, it is ignorance that sustains suffering, which sustains fear, which sustains the conflict of desires – this ignorance disappears, then we have the presence of the Divine Truth, the Truth of God.

This Wisdom is not the wisdom of the world. This is very basic. The Vision of Wisdom is very strange to the conditioned intellect. So, the beauty of this Divine Flourishing, Gilson, of the Awakening of Intelligence, which is Wisdom, is that we have the classic sign of the presence of this Wisdom and this Intelligence exactly in the absence of illusion, separation, duality and, therefore, suffering. The human being, no matter how intelligent he is in this so-called “human intelligence,” he still suffers, he still carries fear, conflicts, his attachments, his desires, whereas, when there is this Truth, this Realization, What is present is the presence of That which is nameless, beyond all that the intellect can perceive, achieve or describe.

So, we are together looking at this, at the possibility of the Flourishing of the Sage, the Flourishing of Intelligence, which is Wisdom. When It flourishes, there is the Truth of this Divine Revelation, and That is the end of fear, That is the end of suffering, That, indeed, is the end of troubles. We were born to realize This. The good news is that we don't need to study books out there for the Flourish of Wisdom, we just need to study ourselves, understand this internal movement, which is the movement of this “I-consciousness,” this egoic mind, and discover something beyond of this, which is the Truth that we are, when this psychological condition is no longer present. OK?

GC: Master, within spirituality, I myself, in the trajectory I had, was always studying on the outside, studying the sacred scriptures, studying spiritual books and acquiring information, acquiring the “truth” that the ego believed. And then, the Master shows how false this search of the ego in scriptures or intellectualizing something that is outside the known is, and this Master's approach that, really, we only need to study one thing, which is this madness of being “someone,” these thoughts, these desires, these fears, this intense flow of thoughts.

MG: Gilson, this is because the Wisdom that is in the scriptures is there, but the origin of this Wisdom is the Divine Truth, it is the Truth of this Being that we are. So, the entire scripture is describing the Wisdom present in that Being that we are when the ego is not present. If we want to have access to the Truth of Wisdom, it is not intellectually that this becomes possible, but rather in this Reality that we are at this moment. When there is a direct perception of this Reality that we are here and now, we have access to the Truth of Wisdom, present in What we are in our True Being, which is the Truth of God that is revealed in the scriptures.

So, intellectually, we cannot realize That. In fact, it is when we strip ourselves of this psychological conditioning of words, ideas, concepts, that this Divine Truth reveals itself. There is no point in making statements about words without a direct, experiential vision of their meaning, because this remains only at an intellectual level. This is like Gilson, trying to solve the question of thirst by studying the formula for water, reading about water, or watching movies with lots of water, a waterfall, rivers, lakes. No matter how big your contact with virtual water, it will not solve your thirst problem. You need to drink water.

Contact with Divine Reality is something like this. You can read about food, you can read about recipes, you can see photos of delicious dishes, but this will not solve the problem of hunger, your hunger. If you are hungry, you have to eat. The simplest dish solves the issue of hunger. A simple glass of water or the amount of water in a glass, in any container, is already something that brings you closer to the end of thirst, but theorizing about water, like theorizing about food, does not solve the problem of hunger or the problem of thirst. What resolves is to become aware of the Reality of That which is present here, which is the Reality of this Being, then there is the end of thirst, there is the end of hunger, there is the Flourishing of Wisdom, the Blooming of Truth.

Without Self-awareness, Gilson, you can read all the scriptures in the world, read all the sacred books in the world. If you don't understand this whole movement of self-centeredness, of duality, where the sense of the egoic mind sustains this illusion of separation, you can read all the scriptures in the world and have everything memorized in your brain. It will just be a conditioned brain, stuck in an information model. Notice, you can put all the information on the computer, and when you access the computer, it will give you the information you need, because the information is there, but all the information inside a HD on the computer, which you can access, does not make the computer a Sage.

It repeats or makes viable the information it brings, but it is just borrowed information. That is not inherent in the nature of the computer, it is just in its brain. So is, Gilson, with spiritual information, this is spiritual experiences. This is only part of the particularity of an illusory center, which is the “I,” the ego, different from Wisdom, different from the Flourishing of your Being, because you speak, see, feel, perceive from that Place, which is the Place of Intelligence, Compassion, Love, Freedom, Happiness. OK?

GC: Okay, Master. Thank you, our time has come to an end.

For those of you who are watching the video and what the Master is saying makes sense, we invite you to come and participate in one of these meetings. If you have this thirst to live this Truth, if you have this hunger… the Master, as he already lives this… in this sharing of Presence, of Silence, in Satsang, which are these online and also in-person meetings, we can quench our thirst a little, we can quench our hunger and perceive this “Something” that is beyond the known and is pure Grace.

So, in the first pinned comment, you will find the link to the WhatsApp group for more information about the meetings. And go ahead and leave a comment with questions and a “like” to the video.

Thanks, Master. See you next time.

MG: Okay, Gilson.

June, 2024
Gravatá-PE, Brazil
Further information