Here is a question that we will answer very directly for you. The question is: how to get out of suffering? Look, suffering is very common. Suffering in many forms, in many expressions.
This is something present in human life as part of the confusion in which one finds oneself. Anxiety is present, anguish, depression, fear-all of these topics we have been exploring here with you. And suffering is part of all this; it is part of all these issues we have, of this order.
So, psychic suffering is something present in human beings. But we also have different forms of suffering present. We have this psychological suffering, but we also have physical suffering.
Thus, we are familiar with the various types of suffering present in human life. And here, the question is: how to get out of suffering? Here, putting it directly: you cannot get out of suffering. The sense of the person present, which is how we see ourselves in this context of existence, in this context of life, is basically suffering.
As long as we are living in this formulation of the identity of the "I," within this form of existence in separation, in duality-and here, duality or separation is the idea of "I and him," "we and them"-there will be suffering because we are dealing here with an illusion. And as long as there is illusion, due to the presence of ignorance, there will be suffering. And why is this ignorance present? Naturally, this illusion.
And suffering is within this context. Why does this occur? Why does this happen? Because we lack an understanding of truth, of the truth of life, without the "I," without the person. It is in this context of life as a person, or of the person in life, that suffering is present because this separation is present: the person and life, this "I" and the "not-I."
This ignorance is something present when we lack a vision of truth about life, about what life is. However, understanding life, understanding what it is, requires understanding how we are in this context of life, how life is or how it presents itself to each of us. Thus, without first having an understanding of this, we do not and will never have an end to suffering.
Suffering is nothing more than what thought evaluates, interprets, and translates. It is constantly making choices about what is, placing judgments on how it should be or should happen. All of this is within this context of the pattern of thought operating within us, in this brain that is conditioned, within this conditioned mind.
Thus, something we need to explore here with you is this issue of this conditioned mind, which is part of this present ignorance that sustains this illusion. So, we ignore the truth about who we are.
We lack this learning about Self-Awareness, about the truth of who we are. All our actions based on this conditioned pattern of thought, in this conditioned mind, in what we have been working on with you and showing you that it is part of this consciousness we know-this consciousness we know is conditioned consciousness.
As long as our actions are sprouting from this pattern of thought and, therefore, from this ignorance, this form of being we know, there will be suffering because the presence of this suffering is due to the presence of ignorance, this confusion in which we find ourselves internally, psychologically. And all of this is the result of a background we carry.
This is our conditioning. This is the conditioning of thought, the conditioning of the mind, the conditioning of consciousness-this background. The way you respond to life at this moment, the way you interact with the experience of this instant, based on this background that comes from the past, is the maintenance of this continuity of the ego. Thus, it is simply impossible, notice, for suffering to end. Humans will continue to suffer until the end of their days.
In one way or another, suffering will be present due to the presence of this ignorance, this background of conditioning, which is the conditioning of the "I." Thus, the mind is conditioned, and so is the brain.
All the knowledge you have about life, based on this past you carry, which is all of humanity's history, means we are not here, at this moment, within this context, dealing with life as it happens. We are interpreting, evaluating, comparing, judging, bringing from the past a contact with life in this moment. So, we have life at this instant, the truth of life as it shows itself to be, as it is.
And we bring from the past this idea of life as it should be, as it could be, as it would be. Thus, the past-this psychological heritage of human culture, of interpretation, reinterpretation, and evaluation of the present moment-situates us in life as someone present within it, separate from it. This is the "I," this is the ego, this is ignorance.
This is where the illusion lies. This is where the suffering lies. Follow this calmly.
A real approach to life is an approach without the "I" and, therefore, without the past. Notice, a question for you: when you come across someone, who are you really facing? I ask the question and already provide the answer.
You are only facing someone you know, someone you recognize. Thus, that someone you know, that you recognize, is actually not there-they are within you because every reference you have of him or her is based on the knowledge you carry and the experience you have.
Notice the importance of this observation. When you come across someone, that someone is nothing other than the person you form of him or her-the image, the figure, the photograph you have of him or her.
Thus, in this encounter with someone, there is always this element that is the observer within you, who observes from the past. So, when you meet the husband, you are, in fact, encountering an image, a concept, an idea about him or about her if it is the wife. This encounter is, in fact, a projection of this observer.
This observer within you is the very image it is projecting and dealing with. Thus, notice how important this is here. We believe that we know people-we know the image we have of them, because this is the experience we have with these images in this contact with him or her.
So, our relationships, for example, our relationships with people, are relationships that rest on, that are based on this element, which is the observer. And this observer is the "I," this me, the person I am. But this person I am is a thought I have about who I am. It is in this thought I have about who I am-and this is the observer-that the image I have of who he is or she is is present.
Thus, our relationships are all falsified relationships because they are relationships between images. The image I have of him, the image he has of me. So, when we meet, these encounters are established as negotiations between images, negotiations between observers.
Here's the question for you: where is the reality? Since these encounters are between thoughts, between images, between projections of this observer. It's very simple.
There is no truth in these encounters. These encounters' truths are encounters of dreams. Such are our relationships with life, with situations, with circumstances-this element from the past, the observer, is always present. And notice, it is not separate from what it is observing. What it is observing is itself. Here we have a playlist about this subject.
The more you approach these talks, the clearer it will become for you what we are presenting here. There is no separation between the observer and the observed.
We are within the same phenomenon. The idea of someone present, separate from life, from the other, or from what surrounds them, sustains this resistance to life as it happens.
So, we are living within a life created, sustained, and produced by thought. This is the illusion condition of the sense of "I" in this particular life, which is the egoic life, the self-centered life. Therefore, there is no way to end this suffering.
So, when people ask, "How to get out of suffering?" they do not understand that there is no separation between the suffering and what they are. The idea, the belief, is that suffering is separate from me, but, in truth, this me is the suffering. Just as the other is me.
I am never in real contact with him or her, just as I do not enter into real contact with suffering. Thus, ignorance is what is present in this idea of this me, this "I." This is the condition of the conditioned mind, of this conditioned consciousness, of this model of identity of the "I."
Getting closer to oneself is learning about Self-Awareness. And this learning requires that, at this moment, you discover what it means to look without this observer.
So, what does it mean to look at this moment without the observer? When you look at someone without the presence of this approach, of this learning about yourself, you are merely maintaining the continuity of this framework of duality, of separation, where this observer and the observed are present.
But when you begin to approach the truth about yourself and realize that everything you have present in this observer is the very thing observed, at that moment, simply observing eliminates this observer. So notice, there is a way to approach the present moment-whether it's situations, circumstances, life, or others-without this element, which is the observer.
And, therefore, without the past. Can we approach what arises at this instant, externally or internally, without this observer? This is what we are saying to you. That yes, it is possible.
As long as we learn to approach life without the past. The point is that we are constantly valuing the past. Life is here and now, in this moment, showing itself in a new way.
When, for example, the other is before me, but then this me enters with its projection. This me is this observer, separating itself from what it is observing. In this separation, duality is present. In this separation, the illusion of separation is present.
This establishes and solidifies confusion, disorder, and suffering. Is it possible to have an encounter with him or her without their past? This is what we are presenting.
Without their past, you have no image of him or her. And this encounter without their image is an encounter without the observer.
At this moment, you become aware of your reactions, perceiving all the game that thought creates within you in this contact with the present moment, in this contact with him or her, or with the situations around you, or with things that happen within you. Yes, exactly.
It is possible to observe the reactions of thoughts, feelings, emotions, sensations, without placing this observer that separates itself from what it is observing. When, for example, a thought is present, creating a state of sadness, annoyance, anger, resentment, disappointment, frustration-when a thought is present bringing a state, is it possible just to notice the thought, what it represents, without getting involved with it?
When you do not get involved with the thought, there is only the thought because there is only observation; there is no observer, no thinker, no person involved in disliking or liking the thought.
This is how we approach the truth of meditation. When we take as a principle this observation of our reactions without getting involved with them, just as observing the other without psychologically creating this image of him or her, we approach the truth about learning about ourselves.
Because in that moment, we eliminate the past. There is an elimination of the past because only this observation is present.
It's like, for example, when you listen to music.
Try just listening to the music. Usually, notice what we do: when music is playing, at first, this observer, which is the "I," this me, this ego, when listening to the music, does not listen to the music-it gets involved in hearing the music.
At that moment, emotionally, sentimentally, romantically, or ideologically, it gets involved with the melody, with the lyrics, with all that musical harmony. And in that moment, it places this identity involved in that pleasure.
It might seem very innocent to get emotionally involved with the music, but what is present in this emotional involvement places you in a condition of identification with the music, which represents this separation between the observer and the observed because this liking enters the picture.
So, is it possible to just discover what it means to listen without listening to the melody, the harmony, the lyrics, but without placing an identity within it?
Notice, our model of existence in the "I," in the ego, in this observer, is constantly about continuing this sense of an identity present in that experience, which here, in this case, is the experience of listening to music. But notice, we are doing this all the time-in this contact with life, in this contact with him or her, or with all the external and internal experience. Thus, this sense of the "I," the ego, it always maintains its continuity when it confuses itself with the experience.
Is it possible to bring to this moment a state of attention where there is only this listening, this observing, this perceiving-this observing without the observer, this listening without the listener, this perceiving without the perceiver?
Then, in that moment, we become free of the past. And when that happens, there is great beauty-listen to this-there is great beauty in this freedom.
Only then is there this real freedom to listen to the music, but without psychologically, emotionally, bringing any level of emotional or sentimental imprisonment. Because we are before beauty-the beauty of listening, the beauty of hearing the music with all that it represents, without the sense of the "I," without the sense of the ego.
Thus, this listening is meditation, just as this looking at the wife or the husband without the past is meditation. Then, in that moment, there is a real encounter with him or her, and therefore, in this encounter, there is no duality, no separation. We have the encounter with beauty.
Thus, this encounter with the beauty of listening to the music, or listening to the other, or looking at the other, is when, at that moment, the sense of separation dissolves. That other is within you. That music is what you are.
This is the encounter with beauty; this is the encounter with truth; this is the encounter with the freedom of being, where this duality no longer exists, where this separation no longer exists. This is the end of this psychological condition, which is the condition of the "I."
So, what is this approach to learning about ourselves? It is having an approach to this moment without the past.
So, what is the truth about the end of this conditioned mind? It is the approach to life without the past. It is the approach to thought, to feeling, to emotion, or to sensation, without this element that comes from the past, which is the "I."
So here is an invitation for you. We have meetings on weekends, Saturday and Sunday.
They are online meetings. You can find the WhatsApp link to join these meetings in the video description.
In addition, we have in-person meetings and also retreats.
If this is something that makes sense to you, take the opportunity to leave your like, subscribe to the channel, okay? Leave a comment here: "Yes, this makes sense."
Okay? And we'll see each other. Thanks for the meeting, and see you next time.
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