GC: Hello, everyone! We are here for another videocast. Master Gualberto is here with us again! Thank you very much, Master, for your presence.
Master, today I'm going to read an excerpt from Joel Goldsmith's book called “The Master speaks.” In this excerpt from the book, Joel makes the following comment: “We become, through belief, separated from Christ himself, from our Being.” Master, what is your view on separation, on duality?
MG: Well, Gilson, this is the most discussed subject on the channel. In reality, that's all we talk about. We are addressing this illusion here for you, the illusion of someone present in the experience. See, it's something that needs to be investigated. This idea that you have of being present in this moment – for example, here, speaking, listening, thinking, doing some activity –, the idea of a present entity, a psychological being present within this experience, this is completely illusory, because this psychological being, this identity, which is the “I,” the “me,” this “you” as we believe, is “someone” present; “someone” present who has a name, a story, who has thoughts, feelings, emotions, perceptions, sensations. The truth is that sensations happen, thoughts happen, feelings happen, speech also happens, listening happens, feeling happens; however, there is no “someone.” The idea of “someone” starts from this model of belief in this self-consciousness.
So, let's clear this up here. This present consciousness, which is the consciousness of the “I,” is exactly the one that states “I am feeling,” “I am thinking,” “I am speaking,” “I am seeing,” “I know that,” “the name of this object is this.” Notice, the movement of thought affirming these things is creating an illusory sense of a present identity that has this consciousness. This is what we call self-consciousness: it is the simple consciousness of the “I,” which is nothing other than thought recognizing things that it already knows. What there is, is just thought making statements, like “I know,” “I don't know,” “I can,” “I can't,” “my name is…” then you say the name.
The idea, Gilson, of being aware of something is something present because thought recognizes the experience and has the name of the experience, and names the experience, and says “I am listening,” as if there were “someone” present in the listening; “I'm speaking,” as if there were “someone” speaking; “I know,” as if there were “someone” knowing; “I don’t know,” as if there were “someone” not knowing. And, in truth, it is the brain that recognizes, that knows, that does not know, that expresses itself with words – and words are thoughts –, that recognizes what it hears and says “I am listening,” but the sense of “someone” really present is an illusion, it is within this illusion of self-consciousness, of “someone conscious of.” So, there is this duality, this separation.
The Reality of Life is Life without this “I,” non-duality, non-separation. This is straight from the view of those who have realized the Truth. And the Vedas, which are the scriptures of the ancient sages of ancient India, talk a lot about this illusory state of self-consciousness, which is this consciousness of dvaita, of separation, of duality. Your Natural State is of Pure non-dual Consciousness, without this sense of “I” present, without this self-consciousness. So, the Truth of What You are is what is present in this life, being just Life expressing itself in listening, in speaking, in feeling, in observing... without this element.
In the ordinary human being, the illusion of a present identity is what is creating all kinds of problems, all kinds of suffering, all kinds of confusion, because the illusion of an ego-identity, of an identity, which is the “I,” is present, a supposed present entity experiencing life, liking some things and disliking others and, naturally, with problems and suffering. All this ends when the Nature of your Being, which is non-dual, is present. So, the sense of “I,” of the ego, is no longer there. That's it.
GC: Master, we have a question here within this topic, from Drica. She makes the following comment, asking: “Master, talk more about how to deal with separation and live in communion.”
MG: So, look at the question: “How to deal with separation?” The idea we have is that we have the possibility of dealing with separation. Note: you can only deal with separation when, behind that thought, there is you and separation. Notice how delicate this is! It's the same when people ask, “How to deal with fear?” They believe they can deal with fear. So, there is fear and there are them. “How to deal with separation?” So, there's you and the separation. The presence of “you” is the presence of separation; the presence of this “you” is the presence of fear. There is only separation because there is “you”; there is only fear because there is “you”! Reality is the absence of fear when you are not there. Reality is the absence of separation when you are not there.
So, dealing with separation is, first, having the understanding that there is only separation when this element separates itself to do something. Here we have worked with you, showing you that dealing with fear in a Real way is letting go of one's illusion to deal with fear. If fear is present, it is only fear that is present. The pure awareness of present fear is not dealing with fear; it is becoming aware of the presence of fear. It's just observing without that element that is the observer. It is when the observer appears that separation happens. When the sense of observer appears, it appears wanting to deal with fear, and it wants to deal with fear because it wants to get rid of fear. This is affirming the identity of the “I,” the ego, the observer in fear.
Direct contact with experience without the experiencer, without the observer, is the true way to get closer to this moment. In the face of fear, becoming aware of fear, without any idea, intention or motivation to do something with fear. So, when that is present, there is not this separation, and when there is not this separation, fear dissolves. Because there is no person, no experiencer, there is no such element that separates itself to reject the experience, so it dissolves. Because it is sustained exactly in this modality of duality, which is resistance. Resistance to fear or approval of the experience when there is an identification. All of this supports the duality of the experiencer with his experience.
So, this is how we deal with what is present here. But there is no, notice, there is no element that separates itself to deal with it. It's having an approach of what is here, without the experiencer, without the observer, without that element that separates itself to do something. What we are saying, Gilson, here, is something completely different from anything we have ever experienced in our lives. Because when we like things, we want more of them, and when we don't like them, we want to get rid of them. And this is, exactly, the movement of duality, of the continuity of this sense of separation. Having an approach to what is here, without reacting in a positive way, trying to hold on, or in a negative way, trying to get rid of it – not reacting is what we need. We just need to not react, to just become aware of what is here, without feeding this sense of duality, without feeding the experiencer, the observer, this element that is the “I” separating itself from what is present here.
GC: Can the Master talk a little more about this observation without the observer? Because, as the Master just said, this speech by the Master is very revolutionary. People within spirituality or philosophy don't talk about it. And I see how, being present, it is always the “I” wanting to observe, it is the “I” wanting to investigate itself, and this approach of the Master, in this observation, is really this non-separation. Can the Master talk a little more about this?
MG: This inclination of ours to get rid of what is unpleasant is an inclination of intention, of volition, of wanting, of will, of intention. If this is present, duality is already present. So, either we want to get rid of it or we want to hold on to more of that thing. If it is pleasurable, we want more of it; if it is painful, we want to get rid of it. This, Gilson, is our egoic identity conditioning. And we need to learn the art of observation, the awareness of, when dealing with what is present, just observing. Whatever is present here, be it pleasant or unpleasant, we need to have a gaze free from the one who looks – the one who looks, looks with the intention of doing something. If we are free from the one who intends to do something, we are free from the observer. So, there is the presence of the look.
Gilson, this is like looking at a bird perched on a tree branch. When you look at a bird perched there in a tree, you just look. You don't want anything from that bird, you don't expect anything from it. You don't like it, you don't even stop liking it, you just look. You don't name the bird; you don't classify it. You just look! You don’t ask questions like: “Where did it come from?”, “But how long will it stay there in that tree?” You have no questions, you just look! There is no thought in the moment of this look. It's just a look, an appreciation, an observation. That's what we don't know how to do, Gilson, in contact with life right now. We are always placing an element present, which is the observer, who appears as the thinker, the judge, the sensor, the one who likes, the one who doesn't like, the one who wants more of that or less of that. So basically – it’s that simple! –, the sense of “I” in us has this inclination, and this sense of “I” is the observer!
Is it possible to get closer to life just by observing, as exactly we do when we look at a bird, or a cloud in the sky, or a tree? You just look... The difficulty that arises, Gilson, is that when the interest of the ego, of the “I,” of this observer, is involved, when we are in front of the scene, it interferes. So, the presence of the “I” is an addiction. The presence of the observer is a mechanism, in us, unconscious and addicted, of repetition. We are constantly interfering with the experience. Then, at the moment of looking, fear, desire, liking, disliking arise… At that moment, we no longer have the look, we have the observer observing. This is how we, psychologically, have been functioning for millennia. We lack this approach to life without this element, which is the observer.
As for listening, the same thing happens! We don't just listen, we listen to extract something, some sensation, some emotion, some feeling, to agree or disagree with what we are listening to. If it's a bird singing, we don't do that, but if it's the wife saying something, or the husband, or someone, that element in us – which is the “I,” the ego, which is the sensor, the judge, that who compares, evaluates, who lives in this “like” and “dislike” – begins to compare, evaluate, see if it agrees or disagrees.
So, Gilson, we are turning the entire experience of the present moment into a personal experience for this “me,” for this “I,” when we place the observer, when we place this listener, which is this background that comes from the past, which is always evaluating things from his vision and perspective. Is this clear?
We need to learn to approach this moment without the “I.” Becoming aware of this is Self-awareness. So, bringing attention to this moment, this instant, is the approach to Meditation. This is how we need to approach life: without the sense of “I.” When this happens, we no longer have this model of duality, of separation. Gilson, this is an encounter with the moment, where something new reveals itself, something that is outside the mind of the “I,” the mind of the ego, this consciousness of the person. So, there is Divine Reality, the Reality of simply Being, where there is just life happening, without this sense of person coming in to interfere.
So, your contact with your husband, wife, children, family, or the world around you, at this moment, undergoes a profound and radical change, because it is happening there. The presence of this Being, which is You in your Real Nature, is this change. So, that's when we have, Gilson, the presence of Peace, Happiness, Love, Freedom in our relationships, with the world around us. What applies to our relationships with people, with situations, also applies to our relationship with what is happening inside us. Looking at a thought without interfering, a feeling, an emotion, this causes this duality to end, and when it ends, the problem ends. You, in your Natural State of Being… in It, there is no room for jealousy, envy, fear, the conflict caused, created by desires, because the sense of “I” is not there, duality is not there, confusion is not there, problems are not present, neither is suffering. OK?
GC: Master, we have another question from Rony. He asks the following question: “Hi, Master. One question: I am neither the body nor the mind. What is the physical body?”
MG: What is the body? Why not ask, “What is this mind?” See, it's not the body that's the problem. The problem is the sense of “someone” present, which is this sense of “I,” and this is always, invariably, affirmed in the presence of the mind, in the working model it has, without us having a direct understanding of it. So, we actually have to ask, “What is the mind?” Because, once you understand how the mind works, the body is not a problem. The body has limitations and problems linked to it, for it, there, in itself. It is the sense of “someone” present – and this sense of “someone” is established in thought, in the model of the egoic mind, identified with the body – that sustains problems.
So, we have to investigate, Gilson, the nature of the mind. We have to discover what the mind is, how it works, the why of this restlessness, this model of restless, chatty thoughts. Why do we feel what we feel? Why is there resentment, hurt, guilt, sadness? Why do we have anxiety and depressive states? Why do we carry this psychological condition of thinking within a cultural context because of all this propaganda we receive, of thinking exactly and feeling exactly how people are thinking and feeling?
Investigating the nature of the mind is going beyond this psychological prison that thought sustains, keeping us in this space of separation between That which is Real and our idea of who we are. There is a separation! This Reality escapes us and this illusion about who we are remains, is sustained due to this confusion, this lack of understanding of how the mind, within us, works. So, this is what we need to investigate. What is the nature? What is the structure? Why is the mind held on this model? So, understanding the movement of the mind is going beyond the movement of the “I.” Once this is there, dealing with the body is very basic, it is very simple. The body, I repeat, the body is not, in itself, the problem. It is the sense of the mind identified with the idea “I am the body” that sustains the problems for this “me,” for this sense of “I.” All of this needs to be seen, needs to be understood. OK?
GC: Master, it's funny how this belief in being “someone,” this idea of being a body, is something so ingrained, so alive, that only really in this contact with the Master – who is in this Silence, who lives in this State outside the known – that I could realize how much it is just an idea... it is an idea that I am the body, it is an idea that I am someone. So, this contact with you is pure Grace, Master.
MG: The Reality, Gilson, of That which is You is not in the known, not in time, not in the mind. The particular view of the world that human beings have is the view of the mind; and in the mind, every experience has the presence of the experiencer, every thought has a thinker behind it, every feeling has that element that is in feeling, every emotion has someone emotionally involved with it. See, this is the model! The end to this condition is the beginning of something new, it is the beginning of the presence of Silence, of that True Presence, which is the Nature of this Real Being, of the Truth of this Real Consciousness, which is no longer functioning within this condition, within this ancient and old limitation, where this whole format of thinking, acting, moving, feeling is what we know as a tradition of culture, society and the world. The good news, Gilson, is that the Truth of What we are is beyond all this and is, naturally, Love; It is, naturally, Happiness; It is, by nature, Intelligence, Wisdom, Truth. This is Real Awakening, this is the Truth of your Being, here and now. OK?
GC: Okay, Master. Thank you for this videocast. Our time has already ended. So, for those of you who are watching the video, leave a “like,” leave a comment asking questions and, above all, for those of you who are interested in delving deeper into this self-investigation, you are invited to participate in these meetings over the weekend, which are these Satsangs. There are online meetings, which are on Saturday and Sunday, where we have direct contact with the Master, being able to ask questions, the Master answering and giving us this vision, in this sharing of this Silence, which is truly beyond words.
Master, gratitude for this videocast.
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