GC: Hello, everyone! We are here for another videocast. Once again, Master Gualberto is here with us. Thank you, Master, for another videocast. Today, I’m going to read an excerpt from Joel Goldsmith’s book called “Living Now.” In an excerpt from this book, Master, Joel makes the following comment: “Now, in the present, lies the substance of that which unfolds for us as ‘time.’” Regarding this subject of time… can the Master share his vision of what time is?
MG: Gilson, time is a very simple thing. Tomorrow, at three in the afternoon, you have an appointment; this tomorrow concerns an event in the future. And what do you call, here, “future”? And what do you call “tomorrow” here? When you wake up the next day, you are in tomorrow, you are in the future. When it is three o'clock in the afternoon, you have an appointment. This is the future, this is tomorrow! So, we have the future, the chronological tomorrow. Time is a notion that we assume because of the presence of the chronometer, of the clock. So, what we call time is this! We have the chronological future, just as we have the past that occurred, from a chronological point of view.
That is time! That is the only time that we truly have access to, from the point of view of the clock, from a chronological point of view. Chronological time... We know what chronological time is. Between sunrise and sunset, we have chronological time. That is the only time that, by the clock, chronologically, we can measure, but we have another type of time, which is part of imagination of thought. For example, if I say to you: “There is an elephant right now here in your living room.” You are watching this speech, watching this video, comfortably seated on the couch, and I say: “There is an elephant here in your living room.” You look at me and say: “No, there is no elephant. There is only speech here, there is only this video here. You are lying to me.” And I keep saying that there is an elephant in your room, and you even doubt it and look again, notice it and say: “No, there is no elephant here, you are lying to me.”
So, you see, for us time is something like this. If I tell you about a future, you can believe in that future, but I am just creating, also, an imagination. There is no such thing as the future that thought proposes, just as there is no elephant in your room. Now, notice how curious it is: we believe in the psychological tomorrow, but there is no psychological tomorrow; in the psychological yesterday, but there is no psychological yesterday. So, there is no psychological past or psychological future. This is a proposal that thought says it exists. Thus, thought has created a time that is not real, just as my speech here just now spoke of an elephant that does not exist. However, we believe in this psychological time, but we do not believe in this elephant.
So, see: what is time? Time is a creation of thought, thought creates time.
When it, for example, says: Tomorrow I will be happy,” “tomorrow I will have peace,” “tomorrow I will find my true love,” “tomorrow I will find my fulfillment,” “my dreams will come true tomorrow,” you see, thought is proposing something to you and you are trusting what thought is telling you. It is telling you about a time to be happy, to find love, to find fulfillment, to find your dream. It says that this time is tomorrow, it is the future, and you believe it. This is how we are moving in the world, in this model of psychological time.
When you are, for example, sad because of something that happened to you, you see, it is a proposal of thought. It is telling you that someone offended you, someone hurt you, someone wounded you, and at that moment, you are sad because of the memory of those words that you received. Notice, thought is constructing a past and placing that past here, at this moment, for someone. See, there is no such thing as “someone.” All of this is just a memory, a recollection, for a character, which is just an image that thought itself constructs at this moment and brings elements of feeling to sadden that image. So, when you say: “I am sad,” what we have here is a self-image that comes from the past; but what past is that? What yesterday is that?
We are faced with what thought is constructing as time. So, either we are psychologically in this self-image, which is the “I,” the ego, in the past, or in the future, living all the dramas that thought constructs due to this model of time. Hope is of the future, frustration is of the past. The hurt, the resentment is from the past, the search for fulfillment and satisfaction is from the future. Thus, we are involved, Gilson, in this psychological project called “time.” There is no such thing as time. It is just a movement of thought, sustaining the illusion of a present identity, which is this self-image.
Can we break with time? To do so, we need to break with this self-image. When we break with the ego, which is this self-image, we break with time. We can only free ourselves from the ego when we free ourselves from time, because time, you see, is synonymous with thought, which is synonymous with self-image. Self-image is thought, and thought is time; this is the ego, it is the “I.”
The person as you see yourself is made up of memories, of remembrances; this is the self-image. It is something that is sustained in time, in this past of this imaginary identity. All of this, Gilson, we need to investigate and free ourselves from. Then, yes, there will be Liberation, the Liberation of the ego, of this “me,” for the Reality of life without the “I” and, therefore, without time. So, we are left with only the time of the clock, with chronological time, to attend to basic matters in this dream of human existence, but we eliminate this psychological time, because we eliminate the sense of the “I,” of the ego. So, this is the end of this model of thought as we know it.
Our entire psychological structure of life, Gilson, is based on this condition of psychological time: “I was, I am and I will be.” This is where the suffering of what happened in the past or of something that may happen in the future that “I do not want” lies. This “I” is self-image, it is this ego, it is this very movement of thought, in the idea of being here, of coming from the past and going to the future. When we break with thought, we break with time, we break with the “I,” we break with the ego. So, there is no such thing as time, unless this movement of thought – sustaining the illusion of this ego-identity – continues to sustain itself in this maintenance, in this continuity of its own movement. To break with this is to assume the Divine Truth, it is to assume the Truth of That which is you in your Being, which is not in time, which is not part of the model of thought, of this conditioning.
GC: Master, we have a question from a subscriber here on the channel. Adriana makes the following comment and asks: “Since I have schizophrenia, staying in the present moment is very complicated for me. Even when I try to stay in the present, thoughts of songs come to me most of the time. In this case, what should I do? Thank you.”
MG: Look, Gilson, there is some confusion here; in general, people have a mistaken idea. They believe they can stay in the present, but the movement of the person is the movement of thought. The idea of a person in the present, of a person here in the present, is the illusion of a person, still within time. Because what is the present for the person? It's the idea that she's here, that she came from the past and she's here now, going into the future. So, there's a big illusion about that and the big illusion is the idea of being “somebody.”
There is no “someone” to be in the present. All there is in this moment is the movement of thought. Becoming aware of this movement and breaking with this quality of movement is possible when there is this attention on this model, which is the model of thought. We have a belief, and the belief is the “I”: the “I” thinking, the “I” getting rid of thoughts… You say: “trying to stay in the present, music comes on”. Who is this element that is trying to stay in the present? See, it is always the idea of the “I,” of this “someone.”
We can approach looking at these reactions, just looking without reacting, without fighting, without trying to defend or protect ourselves, without any attempt to do something with what arises. That is what we are trying to show you here. There is a way to approach this moment without this sense of the “I,” of this “someone.” So, it does not matter if a thought arises, a feeling arises, an emotion appears, a song starts playing. A look at this movement, which is a movement of memory, something that comes from the past and that the brain is processing – just a look at this reaction can break this model. Because that is how the movement of the mind works. What we call “mind” is a movement of memory. Once a stimulus arises, whether it is internal or external, happening inside or outside, there will be a response of memory reaction, and this response comes in the form of thought, memory, recollection, of music playing. Bringing attention to this moment means looking at this reaction without interfering, just looking, becoming aware of this reaction. That is what being aware is, it is looking, it is perceiving. So, you just look, but when there is this element of rejection, of choice, of liking and disliking within us, at that moment it is back the very movement of the past, the very reactive movement of this “I,” of this someone.
That is why people spend years fighting against thoughts. They do not realize that there is no separation between them and the thought they are fighting against. Because the thinker is the thought, the observer who sets out to observe thoughts is thought itself. Here we are telling you that there is a way of looking without the observer, without the thinker, without that “someone,” without that “I.” So, in life, we need this art of approaching, of learning about ourselves and how we can approach everything that goes on inside each one of us, as well as externally.
A look without the background that comes from the past, which is the “I,” the ego, the “me,” the thinker, the observer, is the real approach to this. For a long time, we have always been conditioned to react based on this “like” or “dislike,” this “making choices.” So, we appreciate good thoughts and despise bad thoughts, we choose the positive ones for ourselves and we reject the negative ones. See, this is always the movement of the “I,” the “me,” the ego, the observer, the experiencer. Having a look at yourself without this “me” in this look is what we are proposing here, for you. In these meetings, we need to work on this, work on the truth of what is present when there is this movement, which is the movement of restlessness, chatter, conflicts, problems. Discovering what it means to approach and look at all of this is to free oneself from it.
And these several frames, which psychologically the sense of “I,” of the ego represents, do not matter. Anxiety, depression, anguish, schizophrenia or any of these situations are situations that represent this movement of the “I,” of this “me,” of this ego. This is not the Reality of your Being, it is not the Reality of That which is you in your Real Nature. It is something linked to this very movement, which is the movement of thought, of this unobserved thought, of this ununderstood thought. That is why we need to study ourselves, to have an approach from this new perspective to everything that is happening here and now, both externally and internally. That is why we have these online and in-person meetings, to work on this.
GC: Master, we have another question from another subscriber on the channel. Taciana asks the following question: “Master, the movement of the ‘I’ is so subtle, how can we improve this perception in everyday life?”
MG: Look at your question. Your question is “how can we improve this perception?” See, we have a way of approaching things, in general, based on growth, evolution, progression. So, the idea is “how can we improve?” See, it’s not about improving. Here it’s about breaking the pattern. Looking directly at these reactions, at this moment, breaks the pattern. This will not improve you; it will not bring you an improvement in perception. Either there is perception or there is no perception, there is no improved, more expanded, richer, deeper perception here. Here, we are either conscious – and in this consciousness there is no longer this movement of unconsciousness – or we are not. Here, either there is perception or there is no perception – there is no expansion of this perception or an expansion of this consciousness. This is the good news.
Discovering what it is to look without the observer, this immediately breaks the old and ancient pattern. Looking at this reaction that arises, discovering what it is to look, that’s all. Discover what it means to look: to look without the observer, to look without the experiencer, to look without the element that likes or dislikes. It is to look! And as for this idea of everyday life, you see, this whole notion of time is eliminated here when there is this look. Becoming aware of reactions in this moment – it is only in this moment – this is not something for you to carry over to later, it is not something for you to practice in your daily life. It is something that you are aware of at this moment, always in this moment. You only have this moment to be aware of it, and when you are aware of it, the “I” element, the ego, this “me,” is not there. There is only observing, without the observer. There is only perceiving, without the perceiver.
The thing is that, for a long time, our involvement with the sense of “I,” of the ego, is one of continuity. So, we are not faced with something so simple. This requires a disposition to look present, here and now, something new. It requires, naturally, a new disposition, and you will often be lost again and again in inattention. See, this is usually how it happens, due to the force of habit, the addiction to remaining unaware of one's reactions, but as a work begins to happen, something new naturally emerges, always at each moment. So, something is processed, something takes place outside of the known, outside of this movement as we expect it to be, of growth, of evolution. It is natural that this State begins to assume this space, which is its space. It is natural that this Real State begins to assume this Natural State of Awareness, of Consciousness, of disidentification with this movement that is the movement of the “I,” of the “me,” of the thinker, of the observer. In these meetings we are working exactly on this with you, showing you how to have a direct approach of how this process itself at this moment. Okay?
GC: Thank you, Master, we have already finished our time. Thank you for this videocast!
And for those of you who are watching the videocast until the end and have this real desire, this sincere desire to delve deeper into experiencing these truths, I invite you to participate in the meetings that Master Gualberto offers, which are called Satsangs. These are weekend meetings, in an online format; there are also in-person retreats, lasting several days. These meetings with the Master are much more impactful and enlightening than the videos. First, because in the meetings we are able to ask the Master questions directly. And also and mainly, because in the meetings, in front of the Presence of the Master, He, by already living in this State called Awakened Consciousness, shares this Presence that He lives. And in this sharing, this sharing of this energy that the Master lives of Presence, is a Power, it is a Grace that helps us greatly to be able to understand ourselves, to be able to get a ride on this Silence of the Master. So, I invite you. In the first pinned comment there is the WhatsApp link to be able to participate in these meetings. And, Master, thank you for this videocast.
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