Here, our meetings consist of real discoveries about who we are. Why is this so important for each of us? Because without it we have no way of becoming aware of life. Learning to live is the most important thing in life.
This is about learning what we are in the context of living, without which there is no Truth, no Wisdom, no Comprehension. Note that this is what explains these various inner states we are returning to time after time, time after time, and we want to get rid of them permanently.
For example, we have this issue of recurrent depression, but we also have recurrent anxiety, recurrent jealousy, envy, the present pain of wanting to have what the other person has, the pain of desire, also recurrent, the pain of recurrent envy. All these internal states are states of suffering. An answer to this question of how to get rid of it is not a technical answer, like the answer to how to drive a car, how to fly an airplane or how to ride a bicycle. This requires another approach from each of us, and that approach is psychological.
Fear is that element present in our lives that is a shadow, that is always by our side following us through. Human beings have lived in fear for millennia, we have never learned to deal with fear. This anxiety is fear, this depression is fear, this anguish is fear, this worry is fear.
The various psychological states that sustain unhappiness, conflict, problems and suffering in us, we can only have real contact with when we let go of all ideas about them. This kind of approach is quite delicate. It's not like approaching a technical problem, a technical issue to solve. We must have a new way of approaching each one of us.
Notice that when we have a technical problem, if I don't know how to drive, I need to get into a vehicle, into a car, and take the first lessons in an experiential, practical way. I can't just theorize about how to drive a car, I need to be in a car figuring out how the gears work. I need to acquire a sense of space to drive between other cars, to make a turn, to pull over next to the curb, to keep my distance from the car in front. All this requires a direct, very practical, very experiential approach to the subject.
We have a big problem here, of dealing with these non-technical but psychological issues, such as fear, jealousy, envy, depression and anguish. It's just that we don't approach them in a practical way, we stay in the field of ideas and theories. Furthermore, we put a totally illusory element present. This element is what really keeps us away from the comprehension that requires a direct experience of this subject. I'm referring to this psychological element.
We're always postponing this issue. So, we may have some improvements, but they are only improvements, palliative states of temporary absence of that pain, that problem, that suffering, but then it comes back. As long as we don't face the problem directly, and here “facing” the problem means confronting it, dispensing with all theory, all concept, all idea, all thought about it.
Notice that this is exactly how we've been doing it. We have the thought about depression, the thought about fear, the thought about anxiety, but we never come into direct contact with the feeling, sensation, emotion, with the pain it represents. To drive a car, we have to be inside the car, with our hands on the wheel, learning to use the gears and pedals, acquiring a sense of distance from that car to other cars, it has to be moving. When we're dealing with psychological issues – let's perceive this together – we don't do that.
We are constantly postponing, avoiding contact with the pain, with the suffering that fear brings, that the thought of worry produces, that the image, created by thought, that sustains a pain, brings. We don't come into direct contact with the experience of fear, envy or jealousy. We don't really know, in practice, how this works.
Look how curious our model of psychological behavior is. We feel the pain, the suffering, we feel the problem, we have a name for the problem, we have a thought about the problem, but we don't know what the problem is because we haven't come into direct contact with it. We have ideas, I'll repeat this, we have thoughts about how to get rid of it, how to reduce this present psychological condition, this condition of psychological pain, of psychological suffering, and we apply them.
In general, we do something like run away from the pain when it's present. So, we do this thing of naming it, we have the name of it, we have the thought about it and we have the expedient of how to alleviate it, diminish it, not suffer so much from it, by running away, escaping. We don't come into direct contact with the experience. Look how delicate that is.
So, the person knows that they have this problem of depression and it is recurrent, anxiety and it is recurrent, anguish and it is recurrent, worry and it is recurrent; theoretically you know, in thought, with an image about it, that it is fear, but you don't come into direct contact with the thing itself because when it arises you run away, you escape. If we want to get rid of psychological conditions of suffering, we have to become aware of what this represents experientially, and this requires the presence of Self-Awareness.
We have to know ourselves, know how these states are processed within each of us, without giving it a name, without having a thought about it, a theory about it, an idea of how to get rid of it, abandoning this model of escape from this condition, as we have generally done. Human beings run away to drink, run away to religious beliefs, run away to any kind of distraction from something that might, for the moment, temporarily, take them away from that pain, so we never come into direct contact with it, so there's no Self-Awareness, there's no comprehension of how it happens.
Here we have emphasized to you the importance of Self-Awareness. It's essential to get closer to yourself, learning to look at this internal movement of thought, of image, of mental formulations that bring this or that state to the fore, to the surface, at that moment. So, the state arises because of a thought model, an image, a mental formulation, and this needs to be seen when it arises at that moment. Then, that's having an approach of the truth about yourself, of how this model of separating the “I” from the non-“I” is processed.
The “I” is the idea, it's the thought, it's the belief, it's the image, it's the mental formulation of that state. The not-“I” is that state. So notice, within us there is an illusion, the illusion of this “I” and the not-“I,” of the one who thinks about it and the one who feels it. This is present because we don't know the truth about who we are. Thus, there is this duality, this “I” and the not-”I,” the one who is afraid, depressed, envious, jealous, the one who has this pain, this suffering, this problem.
We want the one who is the “I” to get rid of the not-”I,” which is this condition, this problem, this suffering, this pain. We don't realize that we are facing a single game, a single condition, which is the condition of this “I” that sustains this state. This state is not separate from the “I.” We've said this here and we have several videos on the channel investigating this with you, that an image you have is you in the image, a thought you have is you in the thought, emotional suffering is not the emotion or the suffering separate from you, you are the emotional suffering, a worry is not something separate from what you are. This is very basic, but it can only be seen when you get closer to yourself, look at this process in you, sustaining the psychological condition of the identity of the “I,” of egoic identity.
Thought is not separate from the thinker, feeling is not separate from the one who feels, pain is not separate from the one in pain, there is no such thing, but we have this belief because we live based on the illusion of thought separate from the thinker, on the illusion of feeling separate from the one who feels. So, what does it mean to come closer to yourself? It's being faced with this learning about yourself.
It's quite interesting how we behave. We have different ways of escaping, we've just put some of them here for you. Drinking is one of them, going to the cinema, the theater, dancing, dating, but we also have other ways. We can get involved in mystical, spiritualistic, religious practices, all of which help us to temporarily avoid this condition. As well as practicing this so-called meditation that people do. They do vipassana meditation, yoga meditation, zen meditation. Note, the truth of Meditation, be it vipassana, yoga or zen, is not for that purpose.
The Truth of Meditation is for the Blossoming of your Divine Nature, for the end of the ego, for the end of the “I” and, therefore, for the end of this model of separation between thought and the thinker, between feeling and the one who feels. The Realization of the Truth of That Which Is You in Your True Being is the end of fear, the end of depression, the end of envy, the end of jealousy. Notice, we are telling you that this is the end because it ends when this sense of the ego ends.
As long as it is present, these states of conflict, contradiction, problems and psychological suffering will be present because the ego will be present, the sense of “I” will be present. So, you may have improvements, but there is no definitive end to these conditions that arise because of conflicting thoughts, feelings, and emotions.
Here we are working with you on the end of the “I,” the end of the ego, the awareness of non-duality, the vision of the Truth of That Which Is You in Your Being when Real Meditation reveals itself. Here on the channel, we have an extensive playlist about this Real Meditation in an experiential way, in a practical way, and this requires the presence of Self-Awareness, because without Self-Awareness, there is no real Meditation.
So, the truth of Meditation is revealed when there is Self-Awareness. Without Self-Awareness, no technique or practice or model of meditation will work because the Awakening of your Divine Nature requires the comprehension of this egoic movement and the end of it. Then, we have an end to this illusion, which is the illusion of the “I” and the non-“I,” the one who is distressed, separate from distress; depressed, separate from depression; worried, separate from worry. Notice, we are dealing with a model of duality, of separation, of illusion.
The Truth of That which is God, your Being, your Real Nature is the end of it. The Comprehension of the Reality of all this is what we have dealt with here on the channel as Advaita, non-duality. So, I want to recommend these playlists to you here. Take a look here on the channel at this issue of Advaita, non-duality, Real Meditation in a practical way and the Truth about Self-Awareness. A direct look at all this illusory movement of this “me” is the end of it.
So, that's our subject with you here on this channel and also on our other channel, called “Marcos Gualberto.” Take a look later, here, in the description of the video, you have the link to our other channel. In addition, we have something much more relevant, which are these online meetings on weekends. Notice, Saturday and Sunday we're together, through questions and answers, working with you. That's two days together in one weekend. You can find our link in the video description to join the group and get closer to these online meetings on the weekends. Okay?
We also have face-to-face meetings and retreats at certain times of the year. If what you've just heard makes sense to you, touches you on some level, here's an invitation: go ahead and leave your “like” here, subscribe to the channel and say “Yes, that makes sense” in the comments. And we'll see you. Thanks for meeting us and see you next time!
No comments:
Post a Comment