Conditioned Mind | What is Freedom? | Spiritual Intelligence | Learning about Self-awareness

The human being lives in confusion. The purpose of these meetings here is to investigate all of this: to see if we can, in life, become aware of its reality without all this confusion in which we are involved, in which we find ourselves.

Now, this requires a quality of mind and heart that is totally different from what we know. And that is what we are here with you exploring, investigating, and approaching. Our focus here consists of the awakening of this real consciousness, this new consciousness.

Here, the expression "consciousness" carries a new meaning within the context of the talks we have here. The consciousness we know is this mental consciousness, which is precisely the consciousness that is situated within the context of human life in confusion. Can we discard this consciousness? What is the truth of this consciousness? The consciousness we know is the consciousness of the mind.

It is this mind we have. And this mind, as we know it, this mental consciousness we carry, is the conditioned mind, the conditioned consciousness. So, let's calmly look at this here, within this meeting with you.

Your way of acting in life, that is, your way of action, is invariably learned action. This action is born from a model of humanist social structure, of collectivity, of society, of human history. And this action is an action that has, as its principle, this psychological model in which we find ourselves.

This model is the cultural, social conditioning; it is the psychological conditioning, the philosophical conditioning, the religious conditioning. So, we have various forms of representations of actions in life that have, as their principle, some level of conditioning. I mentioned here, for example, the issue of religious conditioning.

We don't even realize how psychologically we are trapped in a pattern of conditioned behavior, especially in this format of religious beliefs that we receive from this social structure, from this tradition of religious propaganda, from this also religious family tradition. When you are born in a country, you are born receiving everything that the country has as teachings.

These teachings are knowledge that we acquire, which gives us a conditioning formation. Thus, what we do in this life is maintain the continuity of this knowledge through these conditioned actions. Conditioned by this psychological, philosophical, religious, political structure.

So, we are living within a pattern of conditioned mind. This is one of the subjects we address here with you, we explore here with you: whether we can break away from this conditioned mind to a new mind, whether we can break away from this consciousness. This mind is within this context of consciousness as we know it.

So, this consciousness that we know carries this mind. Thus, the conditioned mind is this conditioned brain because the brain is within the structure of the mind. So, we have the conditioned brain, the conditioned mind, the model of conditioned consciousness.

Therefore, our actions are actions that arise from a psychological, social structure. So, can we break away from this mental conditioning toward this freedom? I'm referring to a freedom that we do not know. Here, when we use the expression "freedom," we have emphasized this with you: it's not about freedom for something, to do something, to achieve something, to conquer something. Nor is it about freedom from something-the freedom from this or that or from that other thing we want to get rid of.

Here, I am referring to a quality of existence, of life, where we are before a freedom that is unconditional, indescribable, and therefore, something unthinkable and never desired or imagined by thought. It is the freedom of your Being. We are not even remotely aware of the possibility of this real freedom because it refers to the structure and nature of our own Being, which is essentially free, happy, capable of responding to life, to life's actions, with an intelligence that thought, knowledge, and experience in us have never been able to suspect, imagine, or conceive.

And that is exactly what we are addressing here with you. We are saying that the end of this conditioned mind, of this conditioned brain, of this conditioned intellect, of this consciousness trapped in this behavior pattern-the behavior we carry through life for 40, 50, 80 years-the end of this old condition is the access to this real freedom, which is the freedom of God.

So, when people ask questions like, "What is freedom?" generally, they ask referring to the freedom they suspect they should have, need to have, seek to have, without understanding that when there is real freedom, it is unconditional. It is the freedom that encompasses all levels of life. Our way, this conditioned way of thinking, makes us see the question of freedom only from this or that aspect.

Here, with you, we are showing that there is indeed a freedom possible for each one of us, but it is precisely the freedom from this conditioned mind, from this conditioned consciousness. The mind and the consciousness as we know them operate on a level quite familiar to all of us: the level of knowledge and experience.

It is where we use and exercise the intelligence we know for the actions or activities we know. Here, we are also looking with you at the question of intelligence, but not the intelligence based on knowledge and experience that guides us through this life model pre-established by the past, which is this conditioning we have.

So, we are addressing with you the truth about intelligence, about the awakening of this intelligence, of this spiritual intelligence, of this divine intelligence. When there is freedom, this unconditional freedom, this true freedom, we have the presence of this intelligence. Here, together, our purpose is this self-discovery, this self-awareness, this realization of the truth we carry when we base ourselves on understanding ourselves.

So, studying what happens to us, studying ourselves, becoming aware of how we function, of how to break away from this pattern of functioning that keeps us within this pattern of human confusion is the only thing that truly matters in life. And that is what we are here with you exploring, investigating.

So, what makes this possible? What makes this awareness of real freedom possible? What brings the reality of this spiritual intelligence into our lives? And why do I differentiate spiritual intelligence from ordinary intelligence? Because we already have ordinary intelligence. Today, we are capable of intercontinental travel, of traveling into outer space, thanks to transportation vehicles that we have. Science has evolved, technology has evolved, and we have great skills in dealing with matters within this dream of existence, this existence where we believe we are inside it, as someone separate from it. Notice, this is part of the dream we have, which is the dream of separation between us and life, between you and God, between you and existence.

And within this dream of life, this dream of existence, we manage these technological and scientific matters well because we already have this intelligence of knowledge, experience, and skills for these matters, but we lack true divine intelligence, true spiritual intelligence. So, this places us in a condition where, as human beings, we are confused, disoriented, perplexed, burdened with problems of all kinds. And these problems of all kinds, essentially, carry a single hallmark. The hallmark of all these problems is our mental confusion, our psychological confusion, our internal disorder.

That is because, fundamentally, we do not know ourselves. So, we know the external world. We have invented great machines.

Today, we have access to this electronic brain with its electronic intelligence. We make use of this so-called artificial intelligence. So, we have this human intelligence and artificial intelligence, but we are unaware of the truth of who we are.

Therefore, we lack this divine intelligence, the intelligence of our Being, the truth of who we are. The awareness of this truth places us beyond the dream-beyond the dream of human existence in this human world, amidst all this technology, this science, these intellectual wonders. And all of this, in a way, is wonderful. But the fact is that none of this has truly solved the greatest of all our problems, the greatest of all the questions we carry.

This has never been answered, and it will never be answered by thought. The greatest problem we have, which thought cannot answer, reach, solve, or resolve, is the truth about who I am. I don't know who I am.

I don't know what life is. I don't know what death is. I have theories, concepts, beliefs about all of this.

Some have explained it to me; books tell me about all these things. But everything a book tells me is theoretical, intellectual; it becomes part of the concept I have about who God is, what life is, what death is, and who I am. Everything the intellect has tried to explain, using written or spoken communication, is something we hear but only add to our existing knowledge, simply agreeing or disagreeing with what is said.

In this listening, we merely agree or disagree, adding more knowledge to the knowledge we already have. So, from the technological and scientific standpoint, in this context of human evolution, knowledge is fundamental.

It is necessary, and it has produced great wonders. But it does not solve this question when it tries to deal with matters of an internal nature, when theologically, philosophically, or psychologically we try to use explanations and concepts to address what lies beyond knowledge, beyond words, beyond all these verbal structures. Here, knowledge does not apply; words do not reach it; verbs, verbal expressions do not work. I cannot talk to you and make you aware of the divine reality through words.

I can only give you new beliefs. And that is what we have been doing. We receive new beliefs and replace old ones with these new ones.

So, human beings switch religions, switch beliefs, switch spiritual, philosophical, psychological, theological concepts. But beliefs always revolve around this knowledge of words, phrases, verbs, expressions of oral or written communication. It is at this level that beliefs exist.

Belief is not wisdom. Real intelligence is not a concept. The truth of God is not a concept about God, not a belief about God, not a set of words explaining God.

Divine reality, God's reality, is something beyond the word "God," beyond the word we learn when we hear it. It is something beyond the belief that thought creates when forming images about this divine reality.

What we learn revolves around concepts that shape beliefs. Here, together, we need to become aware of learning about Self-awareness. Because what gives you the foundation for the real vision of God is the presence of this divine intelligence that flourishes, that awakens when we approach Self-awareness, the truth about it. Because it is only when we approach Self-awareness that we free ourselves from this entire context of mental conditioning, of conditioned consciousness, which is the past. Everything we were given, taught, and learned is part of this set of concepts, ideas, stances, conclusions, and beliefs-all of which belong to the past. Contact with the reality of life is contact with the reality of God. This is possible when we end the conditioning that forms this "I," this ego.

So, we need contact with this learning about ourselves. And this learning is now, when we contact life without the past, without this conditioning background, without this pattern we acquired of knowledge, information, theories, and beliefs. A direct, real work of approaching this requires this new way of learning.

It is not the learning of acquiring knowledge and experience, of accumulating beliefs, concepts, ideas, conclusions, affirmations-all still within the conditioned intellect, the conditioned mind. Approaching life at this moment requires this learning, and learning requires discovering how to look at what arises here and now, externally and internally.

Learning to look at what arises here as part of life's expression as it happens. Learning to look requires the presence of a gaze free from this conditioned mind, free from this conditioned brain.

Here, we see how we react, what our reactions are, how we get involved with thoughts, emotions, feelings, and mental representations from the past. If we do not become aware of this, we will always remain trapped in the past. And trapped in the past, we cannot learn about ourselves.

We will merely continue this consciousness of the "I," the ego, the self, within this pattern of psychological imprisonment, disorder, suffering, and confusion. Can we discover what it is to look without the past? To look without this conditioned brain? Without this conditioned mind? And, therefore, free from this old consciousness of the "I"? This is what we are working on here with you. This new gaze requires the presence of witnessing without engaging with what arises.

When you listen to someone, you can listen to that person from the standpoint of the person you are. Or you can just listen without the person you are. Notice the simplicity of this and, at the same time, the beauty and complexity of what we have just stated.

When you listen to your husband, you can simply listen to the husband. Or you can be present as a person with the self-image of a wife. See, these are two very different things.

One thing is hearing-and hearing happens when the wife listens to the husband. The wife is the person who has an image of herself, just as she has an image of the other. When we look at someone, we look from the past we have of them.

When we listen to someone, we listen from the past we have of them and of ourselves. So, this self-image is present. Our relationships happen all the time in this way. We do not learn about ourselves because this element, the "I," is present. This "I" is this self-image. So, I listen to what you are saying from the background of what I have about who you are and who I am.

So, there is hearing but not true listening. This personal element, the ego, the "I," is involved in the relationship. We have been acting, living, and relating this way for a long time.

So, there is no approach to learning about ourselves. But if, in this moment, I simply listen, then whatever he or she is saying now, there is just listening. There is no one here to agree or disagree, to like or dislike, to approve or disapprove of what the other says. This requires an attention to ourselves so that this brain works differently, this mind operates differently, and this consciousness becomes a new consciousness in this approach. Then we have an approach to learning about ourselves.

This is Self-awareness. It is when we break away from this old pattern of conditioned mind, conditioned consciousness, conditioned brain. This requires the presence of silence.

When the mind is silent, the brain quiets. Then, there is no movement from the past to evaluate, judge, compare, accept, or reject during this encounter, this listening, this looking.

So, this is the real way to approach the present moment, where we truly come close to something new. That is what we are proposing here to you. This something new is the presence of meditation based on this learning about ourselves-about how we act, react, and respond to this moment.

Here on the channel, we have various videos that go deeper into this with you. Besides that, we have online meetings on weekends. On Saturdays and Sundays, we are together.

I want to leave an invitation here for you to go deeper into all of this with us, to work on this together. You have the link to our WhatsApp in the video description to participate in these online weekend meetings. In addition, we have in-person meetings and retreats.

If what you just heard resonates with you, I leave you this invitation: give this video a like, subscribe to the channel, and write in the comments: "Yes, this makes sense." Okay? And we'll see you soon. Thanks for the meeting, and until next time.

January, 2025
Gravatá-PE, Brazil
Further information

What is thinking? What is thought? Wisdom, intelligence, knowledge. Mental conditioning.

Everything we have dealt with here with you has great relevance once you understand the importance of this. However, we have this difficulty here. It is the difficulty of not understanding the importance and value of these subjects that we address here.

In general, the human being has a rather superficial model of life. This is because we have been guided, since we were little, towards a search in life linked to external achievements. All our search or pursuit in life is to fulfill our yearnings, desires, dreams, and purposes.

And, in general, all of them are linked to a materialistic achievement, to an acquisition at the level of the world's standard of human values, of worldly values. Here we are faced exactly with this difficulty. Being able to assess the value of a speech like this requires that something in you is there inside, burning for something beyond all this.

Beyond all this that has been shown to us, shown by society, by the world, by this mental culture, by this psychological culture in which we were educated, trained to live. Here with you, we are investigating how to assume in this life the reality of what we truly are.

So we have a very visible, clear aspect, quite delineated within this cultural, human, social, political, religious, philosophical context, which is this way of behaving in life, being someone within it. So, there is in all of us an impulse, due to this background we received from human culture, to go towards, in search of external achievements. Thus, our behavior pattern is of mental conditioning, it is of psychological conditioning.

So, psychologically, we are conditioned. We are programmed for a way of acting, feeling, thinking, accomplishing things, always externally. Thus, we do not care about discovering the truth about who or what life really is. About who this "I" is, about who I am and what life is. Here our joint effort consists of this self-discovery. We are here proposing a real encounter with the truth about you.

So, the first aspect here, as I just mentioned, very clear, delineated, which appears similar to every human pattern, is the pattern of this "I" identity, this person, how we behave in life, how we position ourselves in life. And here we are with you exploring the awareness of the truth, of what is present but that we do not know, which is the divine truth, which is the truth of our Self. Therefore, our purpose together within these meetings is to discover something beyond all this.

We have a playlist here on the channel investigating with you how to have an approach to the truth of wisdom. The relationship between wisdom, intelligence, and knowledge. The way we behave in the world, from thought, is from a pattern of psychological conditioning.

So, all our behavior, which is based on knowledge, naturally on experience, since this knowledge, experience was shaped by society, shaped by the world, all our behavior is not of real intelligence. Here I refer to this spiritual intelligence, to this divine intelligence.

We have the intelligence to deal with day-to-day matters, but we do not have the intelligence for wisdom. So, there is a relationship between true intelligence, divine intelligence, spiritual intelligence, and wisdom. The human being may have the ability, the capacity to deal with all the affairs of their daily life.

Regarding technical, functional, practical matters, but they do not know how to deal with their psyche, with their model of thought, feeling, emotion, sensation, and way of perception. So, the absence of this way of understanding how you function is the lack of vision of life as it happens. Thus, we have the absence of wisdom.

How to have an approach to the truth of this spiritual intelligence, this divine intelligence? What is its value and what is its importance? First, above all, the basis for this spiritual intelligence is the awareness of how you function. And this main element in you, in this way of being, something that, suddenly, you never paid attention to, clearly, truthfully, is the question of thought. You do not know what thinking is in you, nor what thought is.

So, above all: what is this thought? Observe thought in you. There is no thought in you without memory, without knowledge, without the memory of someone, of something, of a given situation, of a given event. The presence of thought in you is the presence of memory.

See, we are facing something very basic, easy to understand intellectually. But here we also encounter a great difficulty, of not underestimating this question of thought, nor how this process of thinking happens in us. For example, you are here at this moment, and a thought arises.

You do not know exactly what caused the appearance of that thought. Secondly, you do not perceive that when the thought arises, it carries with it a feeling, or an emotion, or a sensation.

And when that arrives, your emotional, sentimental state changes completely. And when it changes, you are driven to certain actions. Observe, all this happens in a completely unaware, unconscious way on your part.

The thought arises, you do not know why. It brings a feeling, you also do not know exactly why. That feeling assumes this psychophysical structure, which is you, this body and mind, and you take actions.

This is how we live our lives, lives moved by thought, without the perception of how thought works. Thus, we do not know what this process in us is, which is the process of thinking. We have just stated to you here what exactly this thinking is.

It is the arising of thought. A movement that occurs in an unconscious, mechanical, non-voluntary way. It is something that simply happens.

This is thinking. Once you receive a certain stimulus, external or internal, this process is triggered. This drives action.

So, it is a subject that we have to investigate here, deepen here, understand here, because our actions are being directed all the time by thought, by feeling, by sensation, by emotion, by this feeling. And all this is processed here and now in this movement for someone. What is the truth of that someone? Who is this "I" present here, within this process, which is the process of thinking? Thought in us works in an unconscious way, as I just mentioned, non-voluntary. We have a mistaken thought about thought and this process of thinking.

Because our belief, our idea about this is that you are the main element in this action when the action happens. However, the main element in this action, whatever the action you take in life, the main element will always be thought. It is the presence of thought, feeling, emotion, or sensation that will drive you to action.

The main element in action is thought. Therefore, the idea of having someone present in the action is mistaken. We are driven all the time to actions from these internal attitudes that occur within each one of us.

But none of these attitudes, and naturally these actions, have the truth of someone master of these actions, in control of these actions. What we have here, in fact, is an ego-centered impulse. Centered in this sense of the "I," in this sense of the ego.

But what is this ego? This ego or this "I" is nothing but conditioning, a way of behavior that we have. The point is that this format of action, of behavior, driven by thought, feeling, sensation, perception, where behind it is this sense of the "I," this sense of the ego, is something that is constantly, in our lives, producing confusion, disorder, suffering. So, this is the first aspect we have, something very delineated in this context of human existence that we have. So, there is no truth of wisdom because we do not have the presence of this divine intelligence behind this behavior. What we have behind this behavior, action, thought is a form of conditioning of acting in life.

We are constantly repeating our patterns of thinking, feeling, and acting. Can we have in life a real approach to it without this pattern, which is the pattern of the "I," which is the pattern of the ego, of action, of behavior, and therefore, of psychological conditioning, of mental conditioning, of thought conditioning? This is what we are proposing here to you.

A life in wisdom, in real and divine intelligence, is a life free from the ego, free from the "I." It is in this sense that we use here the expression: free from the ego, free from the "I." At what level is thought necessary in our lives for a basis of action? And at what level is it unnecessary? For example, in our relationships with people, it is completely unnecessary.

See the implication of what we are stating here for you. Your contact with your husband, with your wife, your contact with your family, your contact with work friends, your contact with yourself. This dispenses with this pattern of psychological conditioning of behavior. All you need at this level is the presence of this divine intelligence, of this wisdom.

We lack this vision of life in relationships. The result of this is confusion, disorder, suffering, contradiction. The lack of understanding of feelings in you produces contradictions within actions.

You, for example, have a feeling of liking someone while they are pleasant to you, while they give you pleasure. Thus, your action will always be dictated by a quality of feeling present at that given moment. If that person stops giving you pleasure or some level of fulfillment or satisfaction, your internal state of feeling and emotion for them changes. And, naturally, your behavior changes.

This is the quality of action and behavior centered in this "I," in this ego, in this mental conditioning. At this level, there is no intelligence or wisdom in relationships. First, because the element in you that changes, that alters, this element lives self-centered.

It lives within an ignorance about its own movement. This is because, basically, we do not know ourselves. We do not know the person we are.

Without this basis, which is the understanding of the truth about who you are, all your acting in life will be this acting that will always be based on knowledge and experiences acquired within this context of egoic identity programming, which is how we behave in life. We need knowledge and experience. In this sense, thought has a certain place. We need technical knowledge to deal with professional matters, for example.

So, at this level, thought is necessary, knowledge is necessary, experience needs to be there. But in this contact of human relationships, or relationship with life, or with situations, or in this contact with objects, this perspective or this particular vision of this center that is the "I," this "me," at this level, our relationships are a disaster. Because in the ego you live in this illusory sense of identity, separate from the other, separate from life, separate from situations.

And in this ego-centered isolationism, all our behavior, which is the behavior we received from this conditioning of human culture, all this ego-centered behavior is of self-interest. So, the sense of the "I" present is separatist, isolationist. And the presence of this separation and this isolationism places us in relation to the other, in relation to life, in relation to ourselves, in a completely mistaken way, producing suffering, producing confusion, due to this egocentrism. So, at a certain level, action based on thought, knowledge, and experience is necessary. To work in a profession, to accomplish something externally, like a project, you need an idea, a plan, and execution. So, we have here something very basic, very simple. If I have a house to build, if I am an engineer and need a project, I draw up the project. And then we will execute the project.

But, at a psychological level, any idea I have about who the other is, about who I am, this is based on a mistake. It is something that is based on what thought says about who it is. About who I am. And observe thought in us, thought is not something that deals with the moment.

Thought is something that seeks to adjust the moment to a portrait it brings from the past. All thought is like this. You do not have any thought that can, with it, understand life as it happens at this moment.

Because thought is just a portrait of something that happened, it is a memory, it is a remembrance. When you meet someone, you have a memory of them, a photograph, a portrait. You are not with the person. You are with your person. Because what you have of them is your portrait, your image, your belief, your concept about who they are. Notice how important this is to be understood here. The image you have of yourself is as illusory as the image you have of who the other is.

You do not know yourself, you do not understand yourself, because you do not know yourself. And how can you understand the other? And how can you know the other? This is how our contact with life is. Life is what is happening here and now.

It is not something that happened and it is not something that will happen. It is something that is happening here and now.

And everything you have in your mind, in this conditioned mind, in this conditioned form of existence, centered in this model of thinking, of thought, is a photograph. This does not portray the reality of the moment, but this is how we are contacting life at this moment.

So, technically, knowledge, experience, memory, thought, this photograph is something functional. For example, to fix a breakdown of a car, of a plane, to deal with a professional matter, we need this knowledge, this experience, this previous skill. But in this contact with something alive, dynamic, which is always new, as is the other, life, or events, this personal, particular, ego-centered way of contacting this is confusion for sure, it is division and, therefore, suffering. We do not know the beauty of the importance of this spiritual intelligence. It is this divine intelligence, in this vision of wisdom, that can make you approach life now as it is. This requires the absence of this sense of the "I," of this sense of the ego, of this old model of thinking and thought, naturally of feeling, of emotion, of sensation.

This is what we are addressing here with you. Taking a close look at all this with you. The awareness of God requires the understanding of the truth about you.

So, understanding this aspect of this sense of the "I" present, of the ego, and discovering something beyond this ego, this "I," which is the truth of your essential nature, which essentially is divine intelligence and wisdom, this present, we have the truth of Spiritual Awakening, of Spiritual Enlightenment. It is only in this sense that we use here this expression: Spiritual Enlightenment or Spiritual Awakening. A vision of the totality of life, and an action free of someone present in this action. So, we have life in its own movement.

It is when your contact with the other, with him or her, as well as your contact with situations, circumstances, or events, is something that occurs in an entirely new way because we no longer have this element that separates itself and that looks from this sense of separation. A vision of life without the sense of someone in this vision is a view free of the "I," free of the ego. It is a perception free of the ego, free of the "I."

It is a feeling free of this element that sees itself as separate and that has this ego-centered behavior pattern. This is what we are deepening with you here, working with you.

We have these online meetings on weekends. Saturday and Sunday we are together, deepening this with you. You have here in the video description our WhatsApp link to participate in these meetings and work on this.

So, a weekend together. Here is an invitation. Besides that, we have in-person meetings and also retreats.

If what you just heard makes sense to you, here is an invitation. Leave your like here, subscribe to the channel, leave a comment here: yes, this makes sense. Ok? And we'll see each other. Thanks for the meeting and see you next time.

January, 2025
Gravatá-PE, Brazil
Further information

How to attain happiness? | How to find God? | About Self-awareness | Escapes psychology

We go through life without a real approach to what it represents, because we are constantly faced with moments we don’t know how to deal with, and our whole movement is not a movement of understanding life as it happens. Due to the discomfort we feel, the suffering present, the disturbance that occurs within us, the first measure is to try to escape it, to try to run from it. So, there is a psychological movement in us of escape. So, there is this movement of escape or the attempt to escape problems. So, this escape, in psychology, is something that has already been identified, something that is present in us.

There is a whole movement in us of seeking, of escaping the condition in which we find ourselves, because there is no quicker way to deal with pain than to escape. This is the proposal that thought presents to us. The thought present in you is a form of behavioral conditioning, something learned. We have learned, since childhood, to avoid pain. So, to us, pain is something undesirable, and pleasure is highly desirable, something to be sought.

So, we constantly live life without the awareness of what life represents, because we are constantly within a pattern of behavior of not understanding what is present here. This escape from pain and this pursuit of pleasure is the movement we know, which thought tells us is the easiest way to live. Here we are faced with an incredibly deplorable condition, which is the condition of this ego-identity, of this “person,” within the context of relationships. Life as it happens is relationships arising at every moment. You are in relation with your own thoughts, with your own feelings, with the emotions you have.

Contact with someone—he or she—awakens in you, brings to the surface in you those thoughts, those feelings, those emotions. When this is awakened, if it is pleasant, you respond to this condition in a pleasurable way, so you like it, and you seek more of it in him or her. This creates bonds of emotional dependence, and here, once again, you are faced with a behavior of not understanding life, of sustaining that personal identity, that sense of the “I,” within that relationship. Here, together, we need to explore life, investigate life, understand life, have a real approach to it. To explore life is to explore ourselves, it is to venture into this investigation of the Truth about who we are, to explore this awareness of living, this awareness of life itself.

Why is what we are addressing here of essential importance to each of us? Because there is in us a constant search or quest for satisfaction, for fulfillment, for completeness, for a sense of wholeness in life. So, we do not explore the awareness of life, we do not approach it, we do not explore life as it happens, and we live within this incompleteness, this dissatisfaction. Why is this present? Because we do not assume the Truth about who we are.

There are two fundamental aspects here. The first is the understanding of who we are, because we demonstrate being this, we seem to be this, we are living this way. This first aspect is the aspect of this “person” that is present, of this “I” that is present. Approaching the Truth about who we are is to understand that this we are, we are because we demonstrate it, because we appear to be it, because we believe it, because we are living this way. And the other aspect is the awareness of the Reality of That which we truly are when the sense of this “I,” this “person” who lives in this old pattern, in this old model of constant pursuit of pleasure and escape from pain, is no longer present.

Therefore, what we work on here with you is the Truth of the Revelation of this knowing of ourselves. Our work here is based on this view of Self-awareness. This is what we are here exploring and investigating with you. Without having this foundation, we have no real ability to have a true vision of what people are seeking, searching for, trying to reach or find in life, without exploring the Truth about Life. I am referring to this pursuit of Happiness.

When you come closer and ask: “How to attain Happiness?” Is it truly the Truth of Happiness that we are seeking? Or is it that what we are seeking is something that can bring us a permanent fulfillment and satisfaction, so we no longer have to keep running from pain when it appears, when it arises? We have no reference of what Happiness is. Every reference we have in life, due to the lack of investigation, of exploration, of examination of life, the reference we have is that of pleasure.

If we feel pleasure, we want it—there is a constant pursuit, not of Happiness. The human being is not in pursuit of the Truth of Happiness; we are unaware of the Truth of Happiness. What we have is satisfaction, is that fulfillment, is that immediate result of pleasure in a good meal, in a romantic relationship, in a material achievement, like buying a car or an apartment, or when the soccer team wins the championship. All of our reference is of pleasure, not of Happiness. But we call happiness a momentary satisfaction fulfilled in pleasure.

So, when you ask how to attain Happiness: is it Happiness that is being sought or is it satisfaction? In general, satisfaction proves to be impermanent. So, a moment comes when, for some, this impermanent satisfaction from pleasure becomes insufficient; that is when thought itself projects, it imagines, another quality of satisfaction, which is permanent satisfaction. This permanent satisfaction is projected, it is imagined, it is idealized, in thought, through a conquest that would be eternal. So people talk about eternal love, they talk about God, they talk about the conquest of heaven, of paradise, or of some place where there is no more suffering.

Notice, it is always thought imagining a permanent satisfaction, creating the image of an ideal to be reached. All of this involves, notice, the presence of thought. It is thought that seeks its external fulfillments, of impermanent satisfaction, in the achievement of the various things and objectives it projects, and it is thought that idealizes this so-called “permanent satisfaction,” “eternal.” The difference is that here it is projected beyond the world, but this projection, as it is still a projection of thought, remains within imagination, remains within this circle, which is the circle of ideas, beliefs, and concepts. The encounter with the Divine Reality is the awareness of your Being, and that is something beyond the known.

Being known, this very movement of thought deals with this idea of satisfaction, which thought calls happiness, or love, either in this world or in another world it imagines. A real contact with the Truth of your Being is the awareness of the Revelation of That which truly is God, is Love, is Happiness, but That is not part of thought. No thought can reach That, imagine That, project itself into That. It is unreachable by thought, it is unreachable by this entire model that the mind knows, within what it knows—part of what it knows is what it imagines, in this world or in other worlds, in paradise, in heaven. The contact with the Divine Reality is the awareness of the Reality that is present in this very moment.

This is the Real encounter or the direct realization of Happiness. This concerns the Truth of how to find God. See, it concerns the Truth of how to find God. Thought separates itself when it imagines God. Thought projects the image onto God.

Thus, within us, there is an element, which is the presence of this thinker, who, in this pattern of thought, projects itself with the image of God. So, this thinker, this “I,” this “person,” idealizes this encounter, projects this encounter, imagines this encounter. Here we are still facing the very movement of thought, because there is no separation in this image that thought creates, of this thinker it also creates. There is no separation between this thinker and this thought. We believe the thinker comes before the thought it has, which is not true.

Thought is the element that arrives, and once it arrives—and thought comes due to a memory, a recollection, an image, something already present in this brain, in this memory structure—then, when thought arises, it separates, creating the “thinker.” So, the thinker is still part of thought. So we have the thought about God and the thinker about God, but both are part of a single movement, which is the movement of thought. This realization is so simple. When there is no thought about God, where is this thinker?

Where is this “I” that thinks? The presence of the thinker is the presence of thought, the presence of this “I” that wants to find Happiness, that wants to find Love, that wants to find God, the presence of this “I” requires the presence of this thought. Here, the first thing is to eliminate this illusion, the illusion of an identity to find God, to find Happiness. This identity is part of the illusion of the person. How can we become aware of this?

Through Self-awareness, in this exploration of the awareness of life as it happens. This requires that this looking at thought be without interference. We need to learn the art of looking at our reactions, which are thoughts, feelings, emotions. Part of those thoughts are those images that thought constructs about Love, about God, about Happiness. When we learn to look without interfering, that looking puts an end to that thought, puts an end to that thinker.

So, something new is present when there is only the looking. Our difficulty is that we are constantly unaware of this whole process, which is the process of thought occurring. When thought occurs, immediately, it already creates an observer, an experiencer, a thinker for that thought; and when that happens, we are always being captured, time after time, after time, in this sense of the “I.” So, this “I” is the element that is the experiencer, this “I” is the element that is the thinker, this “I” is the element that is the observer. Bringing attention to this moment, a presence, a looking at the thought as it arises, at the feeling as it arises, at the emotion as it appears, approaching this moment without interfering with it, is to look at life, to observe what arises.

That is why I used the term “explore” here; explore in the sense of coming closer and looking up close, becoming aware, becoming conscious, simply looking, simply observing. So, the real way of approaching the end of this illusory psychological condition, where there is this sense of the “I” in this constant movement of seeking pleasure, of fulfillment, of realization… It gives different names to it; we use these pretty names, we call it love, peace, happiness, we call it God. But all thought knows how to do is to project itself from this thinker, this “I,” into an ideal, the imaginary ideal that thought has constructed of permanent satisfaction, of permanent fulfillment, of permanent realization. The contact with life in this moment is the contact with what is here, and this is not in time, this is not something impermanent or permanent, as it happens with satisfaction, as it happens with the matter of pleasure, as it happens with the matter of pain, or with those various goals to escape that pain. The awareness of Life in this moment is the awareness of what is beyond the known and, therefore, beyond thought, beyond time.

It is the Divine Reality, it is the Reality of this Being, which is You in your Divine Nature, which is You in your Real Nature, in your Essential Nature. Thus, the beauty of this encounter with God lies in the Revelation of that which is present here, beyond the “I,” beyond this “person,” beyond thought. When one learns to look without the observer, we are before this learning about Self-awareness. When one learns to look without the thinker, without the experiencer, this awareness of the Truth of this Being reveals itself. This is not about “my being,” or “your being,” this is about this indescribable Reality, which is beyond this separation between “I” and “you.”

There is, in this Divine Reality, no separation between It and Happiness, between It and God, between It and You. It is only this illusion of this image that thought has constructed, which is the image of the “person,” of this observer, of this experiencer, of this thinker, that dissolves, that disappears. Here, in a direct way, we are presenting to you the possibility of this investigation, of this real encounter with life as it happens. When people idealize happiness out there, to be reached someday through external achievements, they are facing a mistaken model of thought. When people imagine this encounter with God at some moment, they are within this mistaken model of ideas, of beliefs, placing the Divine Reality, the Truth of God, in time.

That which is Real cannot cease to be Real. That which is Real is not in time to, at some moment, become Real, because it is not real in this moment. That which is Real is Real and is here and now and beyond this notion that thought has about this here and now. This is the Truth of God, this is the Truth of love, this is the Truth of Happiness, this is the awareness of this Being. So, can we, in life, assume this Reality, for a life beyond this pursuit of pleasure, this escape from pain, and this imagination about this encounter with God in the future and with Happiness tomorrow?

Can we go beyond this psychological condition of beliefs, of thoughts, of ideas? Notice that all of this was given to us within culture. Can we go beyond this culture, this model of mental culture, of the so-called mystical, esoteric, spiritualist, or worldly culture, into this awareness of the Revelation of Love, of Wisdom, of Truth and, therefore, of Real Happiness? This is what we are working on together here in these meetings. The Presence of your Being is the Presence of God; it is not “someone” present, it is God present, it is Life present, it is Freedom present, it is That which is indescribable, which is beyond words, beyond thoughts, present here in this moment.

Here in these online meetings, on weekends, we are working on this with you. It’s two days together, in an online meeting, and through questions and answers we are exploring this, deepening this, becoming aware of this Life, this Real Life as It is, where this awareness of God is present, this awareness of Love. You have in the video description our WhatsApp link to take part in these online weekend meetings. Beyond these meetings we also have in-person gatherings and retreats as well. If what you just heard makes any sense to you, here’s an invitation.

Go ahead and like the video, subscribe to the channel. Alright? See you soon! Thanks for the meeting and until next time!

March, 2025
Gravatá-PE, Brazil
Further information

Joel Goldsmith | Living between two worlds | The observer and the observed | Marcos Gualberto

GC: Hello, everyone! We are here for another videocast. Once again, Master Gualberto is here with us. Thank you, Master, for being here.

Today, I am going to read an excerpt from Joel Goldsmith's book called Living Between Two Worlds. In an excerpt from this book, Master, Joel makes the following comment: "Little by little, we discover ourselves living as observers, watching God living his life as us." On this subject of observing, can the Master share his vision of the observer and the observed thing?

MG: Gilson, here we come across a psychological aspect present in us, of which we are not aware. We never pay attention to it, we never look closely, we never get close to it: the simple fact that, when you are overwhelmed, for example, with worries, there is no separation between you who are worried and the worry happening. There is no separation there. Now, why do we not realize this? Because we insistently have the idea, the belief, that we have to get rid of worry. The belief is that we are "someone worried." So, there is worry and there is "someone;" that is our belief.

When there are, for example, thoughts happening there, our belief, your belief, is that you are the thinker and thought is an element separate from you. See, that is a mistake! What we have present, when thought is present, is thought. There is no separation between this thinker and thought, just as there is no separation between this worry and this worried person. So, this is something that requires you to learn to look at reactions to realize that this separation does not exist. Since we never look at this, we never free ourselves from worry definitively.

We always have one or another form of worry in our lives and we do not know how to deal with worry, because we do not know how to deal with this element that sees itself separate from worry, which is the worried one, which is this "me," this "I." There is no separation, Gilson, between the thinker and thought, just as there is no separation between worry and the worried one. This is a belief that we have. When you are sad, there is no one sad, we have the presence of sadness, but we have the illusion that we are sad, we feed this illusion. So, there is this "I" and sadness, as if we were faced with two separate phenomena, two separate things, two situations. There are not two situations, there aren't two things, there aren't two phenomena. There is a single phenomenon, and this phenomenon is sadness, and this phenomenon is thought, and this phenomenon is worry, because there is no such separation. This is a belief!

Can we discover the truth about this? Can we realize that it is thought, thought itself, that creates the idea of a thinker behind it? Can we realize that worry itself, through this force of habit in us, gives us the idea of someone worried? See, all of this is just a game of thought. Thought creates the thinker, thought creates this worried one, the thought of sadness creates this sad one, this "person." This is what we are here with you, exploring, investigating, realizing: the comprehension that there is no such thing as this separation. This puts an end to worry, this puts an end to thought, this puts an end to sadness.

It is because we are conditioned by this old model of seeing ourselves present in life, that is, within the experience of life, as an element separate from it, to deal with situations. So, we are always imposing a belief on this experience of this moment, and this belief is the belief of this experiencer separate from experience. It is this duality that sustains in our lives the psychological condition of not understanding Life as It happens. This lack of comprehension is ignorance, and if ignorance is present, there is the presence of problem, of confusion, of suffering, of sadness, of worry, of fear, of this psychological restlessness that thought produces. All of this is due to this lack of understanding that thought is the thinker itself, that sadness is the sad one itself, the understanding that fear is not separate from the fearful one. Discovering this is eliminating this duality and, therefore, the problems involved in this ignorance, within this illusion.

Working towards the Truth of revelation about all this requires this look without separation, just looking without separation. This type of attitude that we have, that we have had for millennia, puts us in a condition where we believe that we need to change situations, puts us in a situation where we believe we can change situations. Note, life happens as a great existential phenomenon. This "sense of someone" who sees themselves separate from life to monitor, control, adjust, resolve, do something with life, this is sustaining in us the illusion of this ego, of this "I," of this "me."

Thus, we do not know how to deal with Life as it happens, because we believe we can deal with it as a separate element. It is as if we were to watch a movie and believe we can get involved with the events and happenings within this movie, because we see ourselves as an integral part of the movie, with the power to command, control, and act within the film. The truth is that, when watching a film, you are just a spectator, but this spectator transcends this duality, transcends this idea of observer and observed thing, of thinker and thought, of someone in feeling and the feeling. So, everything that happens within this film is happening within the film, there is no element capable of getting involved with what happens in the film.

This awareness of looking without the observer, of listening without this element in hearing, of perceiving without this element in perception, is the end of this duality, it is the end of this attempt to change, alter, adjust, fix, evaluate, judge, like or dislike what happens. This is the end of the "I." So, there is the beginning of a vision free from this model of ego-identity; it is when we approach the awareness of Meditation, which gives us this view free of the person, free from this notion of time and space.

See, we are presenting something here, to you, that requires a very direct, very real approach to this subject, to demonstrate in a practical way what we are presenting. We cannot stay here in abstraction, in theory. We have to get closer and learn to look, to listen, to perceive in this way. That is why here, on the channel, we are working with you on this approach, so that, in this life, [you can have] this Awareness of God, this Awareness of Awakening, of Divine Realization.

GC: Master, we have a question from a subscriber here on the channel, Daniel, exactly about this topic of observation. He makes the following comment and asks: "Master Gualberto, how can we observe without the observer? Doesn't the act of observing depend on someone observing?"

MG: Gilson, here the question is: "Doesn't this observation require the presence of the observer?" See, observing requires looking. Observing requires observing, it does not require the presence of an element to evaluate, judge, compare, accept, reject, name, classify what is observed. See, this observing does not necessarily require the observer. This observer is the element that appears to say, "this is ugly," "this is beautiful," "I like it," "I don't like it" . This is the element present in us, this observer, who judges, classifies, names the experience.

We are always, Gilson, faced with Life as It happens, only as It happens. So, we are faced with what are facts in Life, evidence in Life, events in Life, but our approach, in general, is the approach of someone who gives his opinion, has ideas, has conclusions, has beliefs. Thus, our opinions, conclusions, beliefs and ideas. These are within this observer.

So, notice, this is how we, mistakenly, approach life: from the observer. This is a mistake! Because this idea of someone present as an observer is putting us in a condition where we do not realize that this observer, what it is seeing, is actually part of itself. It is the one who is evaluating, judging, comparing, so this judgment, evaluation and comparison are part of itself. We are not faced with the Reality of That which is, in this way; we are faced with a concept, a belief, an opinion, a conclusion, a judgment.

So, it is important that we learn, it is fundamental that we learn to look without the observer, because that is when we are in contact with Life as It happens. It is the Vision, Gilson, of Truth, that liberates, and we do not have the Vision of Truth when the look is from the one who observes, which is the "I," which is the ego, which is the observer.

Why do we not know how to deal with thoughts? Because we do not know how to just look. We always put someone involved in thought, with thought, for thought. By doing this, we are placing the presence of the observer, which is the presence of the thinker, which is the presence of this "I." A simple example of this is when you look at your wife. You don't see her as she is, you see her as you believe she is. You see her from the perspective of the thought you have of her. This is the mistaken view of the observer, this is the mistaken view of the "I", of the ego. And we are constantly living like this within our relationships, with our husband, with friends, with people, with ourselves, with what happens in life, because we constantly live in this illusion of the "I," in this illusion of this observer, of this ego, of this element that appears within experience to correct, fix, give opinions, try to change. This produces confusion, it produces disorder and suffering! This is the life of the ego. I hope this is becoming clear to you.

Our mental conditioning is to look at life from this window, which is the window of the observer. And here we are telling you that there is no such thing as the need for this window. There is a way to look at life without this window, and to look at life without this window is to look at the other without the "I," it is to deal with life without the "I," it is to deal with the moment without the "I." So, the ego does not enter, because the observer does not enter, this disfigurement created by the thought of the observer does not appear. So, there is the end of comparison, the end of evaluation, the end of this egoic sense. So, there is the end of this sense of "I," which involves thought, feeling, emotion, and everything else. We are in contact with Life from the viewpoint of what It is, and not from this concept or belief of how It should be, because we are dealing with evidence, with facts, with what happens.

So, addressing the answer here clearly for you: this act of observing does not require the presence of the observer. Now, the act of judging, evaluating, comparing, liking, disliking, yes, this requires the presence of the observer. But this act of observing is a new act when the "I" is not there, when the ego is not there, when the observer is not there. It is when, in fact, in this observation, you are dealing with life, with the other, with yourself, without this illusion of this self-image, this illusory center.

We have, on the channel, several videos about these subjects here: the subject of self-image, this mistaken view of the ego, which is the view of the observer, this subject of this look without the observer... These are playlists that we have here. We can delve deeper into this, become aware of it and realize the Truth that this observer does not exist. It is the element that is appearing, creating confusion, disorder and suffering in our lives; creating, in fact, this particular life of the ego, this life of the "I."

GC: Master, we have another question, from another subscriber here on the channel. Vanderli asks the following question: "How can I dominate my ego?"

MG: Notice how we formulate our questions. "How can I dominate the ego?" Our idea is that there is a separation between this "I" and the ego. I have seen people use the expression "I" as this "I Am," this "Higher Self." The idea is that there is a separation between this "I" and the ego. Is this real? When you ask, "How can I dominate the ego?", is there any separation between the one who dominates and the one who is dominated, the one who controls and the one who is controlled? As we have just stated here, in the video itself, is there a separation between this observer and the observed thing, or are we dealing with a single phenomenon? So, when we talk about dominating the ego, who is this element that wants to dominate the ego? Is there a separation between this element and the ego? Is there a separation between the one who sees and what he is seeing? When you are upset, is there a separation between you and the upset? Or angry? When you are upset, is there a separation between the upset and you?

Observe this calmly. At the moment of anger, is there a separation between you and the anger? Or is it only a few minutes after the anger subsides that the thought arises talking about someone being angry? Notice, when there is anger, it is only anger. When there is fear, at that moment of fear... isn't it only when the fear subsides that you realize that you are afraid? Because when fear is present, it is fear; there is no separation between fear and you. You are fear! When there is anger, it is only anger present; when there is sadness, there is no one there saying, "I am sad." When you start saying "I am sad," you are no longer sad! This separation has already occurred! This separation is something that thought is producing, just like this idea of controlling anger, of controlling fear. We have the idea of controlling the ego, of getting rid of the ego, of dominating the ego. All of this is within this mistaken movement, which is this illusion between the observer and the thing observed. There is no such separation, there is no such division.

I recommend that you take a look at the channel here on this subject. These different playlists that we have here deal with and address this issue of the end of this illusion of separation and, of course, the end of this illusion of "I." And why do we use the expression "illusion of 'I'"? Because we are not dealing with a reality that is separate from illusion. This "I" is an illusion itself. As long as there is illusion, there will be this sense of "I." There is no separation here either; the presence of illusion is the presence of "I." However, this reality of "I" is an illusion. You see, this reality of "I" is an illusion, because this "I" is made up of beliefs, opinions, judgments, evaluations, a set of conditioning of thought, feeling, and action. When there is the end of this conditioning, there is the end of this illusion; that is the end of "I."

So, a work becomes necessary and essential. We have to investigate the truth about who we are, to go beyond this illusion. That is what we are proposing to you here, on this channel.

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

And for those of you who are watching the videocast until the end, I would like to leave you with an invitation: if you have a real and sincere yearning to delve deeper into these truths, here in the first comment, pinned, is the WhatsApp link to join the group and participate in the meetings that Master Gualberto offers. These are intensive weekend meetings. There are online, in-person and also retreats. In these meetings, which are much more deeper than any video here on YouTube, Master Gualberto answers our questions directly live. And, in addition - and mainly -, the Master, because he already lives in this Awakened State of Consciousness, shares this State of Presence; and in this sharing, there is a Power, an Energy and Grace that help us a lot in this self-investigation, because we end up taking a ride on this Energy. So, in the first comment, pinned, there is the link to participating in these meetings.

In addition, give a "like" to the video, leave a comment, with questions, for us to bring to the next videocasts, and if you are not subscribed to the channel, subscribe now.

And, once again, Master, thank you for the videocast.

January, 2025
Gravatá-PE, Brazil
Further information

Human relations | Fundamental questions of life | Self-image | Learning about Self-awareness

Here, together, we are exploring with you these issues, these various issues that are the real fundamental questions in life, and we are exploring with you each one of them. And one of these questions is the issue of human relations. We don't know anything about it, or we haven't investigated it in depth.

Observe that life consists of relations happening. We are constantly, at every moment - in fact, at every instant - in contact with things, places,

people, thoughts, feelings, emotions and sensations. Thus, our life consists of relations that occur. And, in particular, this issue of human relations, which is our contacts with other people, we have not investigated this, we have not approached it, we have not explored this issue.

Confusion in life does not consist of life being confusing, disorderly, problematic. Confusion in life consists of this particular life present in this context of our relationships, of our human relationships. We do not have, especially, a problem with objects or situations when they happen, when they are not unfavorable to us, but as soon as these events are unfavorable to this "me," at that moment conflict is established.

But, in particular, our relationships with people are conflicting most of the time; this is because there is in each of us a model of being present, of existing as someone, living within a self-centeredness, self-interest. In this egocentric interest, interested as we are in ourselves and so is the other, each person is defending or trying to defend what they want for themselves. This is typical of this pattern of egocentrism, of egocentric self-centeredness.

Can we discover, in life, the Real Life within these relations, where there is something present outside of this context of confusion, disorder, conflict and suffering? This is what we are working on here with you. Investigating the nature of the "I," the truth about yourself, learning about yourself, is learning about Self-awareness; discovering how you function, how your mind works, your emotions, your feelings, your sensations, becoming aware of this egocentric pattern of being someone, becoming aware of this.

This is an interesting statement here, because becoming aware of this, becoming aware of this is not to change it through an adjustment, self-discipline, to become a different person or a better person, but it is becoming aware so that it can be broken, so that there is a break with this psychological condition of identity of the "I," of egoic identity. This is the real purpose of investigating the nature of the "I."

It is in this sense that we use the expression "Self-awareness" here, understanding this sense of "I," this movement of separation from life, from others, from oneself, towards the end of this psychological condition, towards the beginning of something new. This new something is what some call the Awakening of Consciousness or Spiritual Enlightenment, it is a quality of life unknown to thought.

There is a purpose in life, and this purpose in life consists of life itself being lived free from this sense of someone present within it. See, it is exactly what you just heard: it is life in expression; it is not someone alive in expression, it is life itself in expression, in this natural Divine Intelligence within relations. And since a good part of these relations - as we have just said - are our human relations, the vision of Reality about you is the vision of the Reality of That which is You free from the "I," free from this "me"; and this You is something outside of the known, it is Divine Reality.

Therefore, we need to learn about ourselves, becoming aware of this construct of thought within each one of us. Thought has constructed in us a representation that seeks to maintain its continuity from a center that it has established, which is this "I." This is the construct of thought in each of us; it has constructed an idea, a picture, a mental representation of itself: this is this self-image.

See, we are presenting something here to you that is not a theory, not a concept, not a belief, it is a fact. The person you see yourself, you feel you are, is a self-image, an image that thought has constructed. So, this construct of thought has established within each of us this central figure; it is exclusively interested in itself, it does not have an inclusive vision of life, but rather an exclusive one. A direct observation of the movement of thought within you, a simple and direct observation, will show you that your thoughts revolve around this ambition that you have, this desire that you have, this search that you have, this quest that you have for some level of satisfaction, of achievement, of fulfillment.

So, this exclusive pattern of being is something centered, revolving around this self-image. When you use the pronoun "I" or the expression, within a speech context, such as "me," "myself," you are always referring to this self-image. The way you relate to others, whether they are your husband, wife, children or family, your boss, your co-worker, your entire relation with the world is the relation of this center, this self-image. Thus, you see the world based on your conclusions, opinions, inclinations, desires, motivations and choices.

This self-centered way of sustaining yourself in life as someone places us in isolationism. This exclusive, egocentric, isolationist pattern of being someone, everyone is living this way, so we are separate from each other. We can even come together to achieve common purposes, but even in this union, there is not the presence of true communion, because what prevails is still a group idealism - "my group has this purpose, but the other group has another purpose."

So, this model of identity of the "I" can be personal or it can be group, but we are always working towards this isolationism, this separation; and within this separation, we sustain some level of disorder, contradiction, conflict. Follow this carefully. Can we liberate ourselves in this life from this sense of "I," from the ego, from this "me"? Can we free ourselves from this self-image?

The husband sees his wife from this place, and she sees him from this place. If the vision you have of the other person is from the image you have of yourself, the vision you have of him or her is the particular vision of a choice, of what you like or dislike about him or her, therefore, conflict is established, suffering is established.

Can we free ourselves in this life from this self-image and, therefore, from this "I," from this ego? Note that this is one of the fundamental questions of life, because once we are free from this sense of "I," from the ego, we are free from suffering, from sustaining suffering within ourselves. And notice, once you are free from suffering within you, you do not create suffering in the world. It is only when you are unhappy and suffer that you produce suffering and unhappiness around you.

The encounter with the Truth of That which is You is the end of this self-image, because here we are telling you that there is Something present here that remains unknown and that cannot reveal itself until there is an end to this psychological condition in which we find ourselves, of self-centeredness, of self-image. This Reality is the Divine Reality. That is why the basis for comprehension of this Reality requires the presence of knowing ourselves.

Learning about Self-awareness is discarding the illusion of this sense of "I," of the ego, of this image that thought has established as being real in each of us, for an comprehension of something that is beyond the mind, beyond the "I," beyond the ego. The structure of the ego, the basis of the ego, is this pattern of thought present in each of us: an unobserved thought, an unnoticed feeling, an unseen emotion; we need to become aware of these reactions, become aware of them.

Observing thoughts, feelings, emotions, as well as your gestures, words and actions, becoming aware of them, becoming aware of them. Discovering what it means to look at all of this is to investigate the movement of this illusory center, this false "I," this illusory "I," this self-image; it is when we first approach, through Self-Awareness, the Revelation of the awareness of God, the awareness of your Being. Meditation is this awareness.

We don't know what Meditation is. Here, we have these videos being placed in playlists, these different themes. What is the truth about Meditation? What is Real Meditation? How to meditate correctly? What is this awareness of God's Revelation called Meditation? Obviously, we are not talking about traditional meditation here, what people out there call meditation. We are talking about something that you approach through Self-Awareness, through this relationship when you learn to observe thoughts, feelings, emotions, perceptions, gestures, actions, without reacting to them, that is, without this element, which is the "I" itself.

Learn to look, to observe, to perceive: perceive without the perceiver, look without this element that looks, observe without the observer. This is how we discover how to discard this self-image, this self-centeredness, for a life free from all this pattern of behavior of the "I." This is what we are seeing here, working here with you. What gives us the real basis for this approach is the art of this look, this self-investigation, this self-inquiry.

We are working on each of these subjects here with you. Thus, we are adding hundreds of videos here, all addressing this possibility of realizing the Truth of That which is You in this life. The nature of your Being is not the person you believe yourself to be. This present Reality is the Reality of Life itself, and in line with it there is no conflict, no disorder, no confusion, no suffering. You were born to realize This, to assume, in life, the Truth of Life.

Can we establish, in our relations, the Truth of relation? The beauty of this Truth is the presence of communion, where there is no longer this "I" and the other, this us and them. A look at the movement of life without the past, without the thinker, without the experiencer, without this center that is sustained by beliefs, conclusions, evaluations, judgments and choices. A life free from the sense of separation is the Life of God, in Intelligence.

This is the Reality of Love - as we have stated here countless times for you. What we have identified or with which we are identifying ourselves out there, in this idea of love, is completely illusory. The Reality of Love is That which is present when the "I" is not there, when there is no longer this background, this element, this idea of someone present in this contact with the other. Thus, the Truth of relation is the presence of communion; in this communion Love is present, and if Love is present, there is no more confusion, disorder or suffering.

A Divine Life is a Life in Intelligence, in Freedom. Some call this Spiritual Awakening or Spiritual Enlightenment, and this is our subject here on the channel. Here in these meetings, Saturday and Sunday - we are together for two days, online - we are going deeper into this with you. You can find our WhatsApp link here in the video description to join the group where we have these meetings. So, here is an invitation. If what you just heard makes any sense to you, leave a "like," subscribe to the channel and leave a comment saying, "Yes, that makes sense." Okay? See you soon. Thanks for the meeting and see you next time!

January, 2025
Gravatá-PE, Brazil
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What is thinking? | What is thought? | Wisdom, intelligence, and knowledge | What is Avidya?

What we have placed here for you is something very basic, very simple. The human being lives alienated from the truth about who he is. He does not become aware of what he trusts, believes, and demonstrates to be in his relationships.

So, there is no understanding of this. So, we have two aspects here. The first is this ignorance.

There is an Indian expression for this ignorance in the human being that keeps him in a condition of life, of existence, in suffering. This comes directly from the vision of the ancient sages of ancient India. Here, the expression is Avidya.

Avidya is an expression with different words; all the religions of the world deal with this same issue, which is the issue of ignorance. And the word Avidya, for the question: what is Avidya? Avidya is this expression, within the context of the culture of the Vedas, for ignorance.

It is the ignorance that sustains the human being in a life of suffering; it is what imprisons, what maintains, what establishes, what provides the basis for a life in suffering for the human being. So, this is the first aspect.

Ignorance is what is present due to the absence of truth about ignorance. And the truth about ignorance, the understanding of this ignorance, the clear vision of its meaning, brings us to this second aspect that we are investigating, studying, and deepening here with you, which is the aspect of divine realization, which is the aspect of the Awakening of Consciousness, something present when there is Self-Awareness.

Thus, Self-Awareness, the truth of what you are in your essential nature, in your real nature, is this second aspect, it is this vision of the truth about you. And what is it that sustains us, maintains us, guides us within this psychological complexity of problems in life, where anxiety, depression, anguish, fear, and the various forms of suffering are present within this context of relationships with the world around us?

What sustains all this is the way we psychologically respond to life as it happens. We have a way of responding to life. Life is an event at this moment.

Life is not something that happened. Life is not something that will happen. Life is something that is here and now, in a mysterious, inexplicable, unprecedented, unknown way, revealing itself at this moment. And you have no way of responding to life.

That is the point. You have no way of responding to life. Only life can give itself an answer.

Because it is too mysterious. It is beyond this person, this "I," this "me." The person, the "I," the "me," is exactly Avidya, ignorance.

Here with you, we are making it very clear that there is a present truth, and this is not the truth of the person, the "I," the "me." It is life itself. The presence of this very life, the awareness of this, is wisdom, intelligence, and real knowledge.

This is a playlist here on the channel. Wisdom, intelligence, knowledge. We have knowledge for objective and practical purposes in life.

Now, even here, the use of speech requires knowledge of language; words are learned. So, we have a way of approaching life as it happens, at every moment, in this unique way, and we are extracting from life a level of knowledge and experience.

This occurs based on the model of thought. So, at a certain level, knowledge, experience, and thought are fundamental for this action or movement in life. But, see, this remains only at a very superficial level, at a peripheral level, at the level of a dream, at the level of surface existence, of so-called human existence. So, knowledge, experience, and thought are something present in you that enables you to deal with the trivial matters of life, of surface, of appearance, in an efficient way. You need this. You need knowledge. Driving a car requires knowledge. Speaking a language requires knowledge.

Writing requires knowledge. Working in a certain profession requires knowledge, which is experience, which is thought. The problem with the human being is that he is trying to apply this to the totality of life.

See, we just gave some examples here. To work in a profession, to communicate, to carry out a project, to do something or not to do something on the periphery, on the surface of this so-called life or existence, thought is necessary, knowledge is necessary, experience is necessary. But from an intimate, internal, deep point of view, from the point of view of the totality of life, thought is not necessary.

This level of knowledge is not necessary, nor is experience. Here, we are touching on something beyond this periphery, beyond this surface; we are touching on something more intimate, profound, significant, far too mysterious, which is the contact with life as it happens, here and now, at this moment. For example, in our relationships with people, thought, knowledge, and experience are a disaster.

It is something that creates confusion, disorder, and all forms of suffering. See how simple it is to have clarity about this. We just need to observe this.

We just need to look at what happens to us in our relationships. When, for example, I am in contact with him or her, my contact with him or her is based on the thought, knowledge, and experience I have already had with him or her. See, all this I have already had with him or her.

It is something that comes from the past. An experience is something that comes from the past. Knowledge is something that comes from the past.

A thought is something that comes from the past. But I am with him or her now, here, for the first time. Notice that this escapes us-the truth that life is happening now. And I am always bringing from the past this element that is thought, experience, knowledge, to deal with life at this moment.

By doing this, we are giving an irregular, inadequate, incomplete response to this present moment, in this contact with him or her, or with situations or events. But this is exactly how we are structuring, have structured, are structuring, and will continue to structure this story of a person, of identity, which is the identity of the "I" within life, within relationships. So, this explains all problems, all confusion, all suffering, all disorder present.

This is the presence of Avidya, the presence of ignorance. Because life, at this moment, is a challenge. When you meet your husband, you are meeting an idea you have of him or her, if it is a wife, of the child, of the co-worker, of the boss, of any person you recognize.

This recognition is an element present due to the presence of thought. And thought is nothing but a memory that comes from the past. Therefore, your contact with him or her is just a memory, a recollection, a photograph present at this moment.

This photograph, this memory, this thought is a curtain between you and him, between you and her. Thus, we do not have contact, notice, true contact with life here and now because there is an element within us that functions as a curtain.

This element is always bringing a curtain. It is as if you were trying to know what is happening outside the house but only by listening. Instead of simply removing the curtain and opening the window, you are trying, from inside, without opening the curtain, without opening the window, to guess what is happening outside.

Why don't you open the curtain and open the window and become aware of what is happening outside? Why keep trying to guess what is happening in life through thought, beliefs, opinions, ideas, concepts, judgments, and personal evaluations?

Our contact with the other is exactly like this. This is how we are trying to guess what is happening outside the house. We are trying to guess whether it is raining or sunny, or if it is snowing, whether there is fresh air outside or not.

We may be here, inside, with the window closed and the curtains drawn, just imagining something about it, without knowing what is actually happening outside.

Our contact with life is like this. Our contact with the other is like this. We are looking through thought, and thought is the curtain.

So, what is thought? This is a playlist here on the channel. What is thought? Thought is memory, remembrance, recollection, idea, imagination.

No thought deals with what is. Notice this-it does not deal with what is here. Because the principle of thought is memory, something that comes from the past.

So, thought always deals with what was, not with what is. Thought projects itself into the future, into what should be or could be. Or it deals with the past, with what was or what should have been.

But it does not deal with the present moment. See how basic this is. Two people talking are not talking about what is here.

They are talking about what happened. We cannot, at this exact instant, at this exact moment, in this exact second, have a vision and a verbal descriptive statement of what is. Everything we can describe has already happened, has already passed a minute ago, five seconds ago, two seconds ago.

Notice that life, at this moment, is indescribable. It is beyond description at this instant. It is not subject to being described.

Thus, our contact with life as it happens, in this relationship with the other, in this relationship with situations, when we bring this element that comes from the past to engage with it, what we are doing is placing the presence of this curtain, of this window.

In this way, we do not have the awareness of the truth about who we are. In our real nature, life is what is present, being life itself.

Only with this presence of what you are in your essential nature can you have a complete response to this moment. Thus, the contact we have with the other is not the truth about him or her. It is the idea, the thought, the imagination about him or her that I have, that this "me" has, that this person has.

Here, we are together seeing the possibility of going beyond this ignorance, which is this condition where thought is the main element that dictates the rules.

We have just placed this for you. From a practical point of view, in this model of dreamlike existence, this contact with thought at this level is fine.

But at the level of reality-and here it encompasses the totality of life, this awareness of relationships, where a new action is necessary, which is this action of wisdom, of this divine intelligence, of this real knowledge-this old model of thought does not work, does not apply.

Here, we are with you investigating what the awakening of wisdom, intelligence, and knowledge is. So, knowledge, based on thought and experience, for practical purposes, in this relationship with work, with some specific areas of life, is something perfect.

But the presence of thought-we have just given an example-in these relationships with people, with ourselves, with events, with everything that happens in life, does not work.

Here, we are working with you on the awakening of this wisdom, of this vision of divine reality.

Here, our emphasis consists of this self-discovery, this approach to ourselves, the discarding of this model of thought-something very close to this issue of thought.

It seems to me that it is becoming clear to you here, within this very discourse, that thought in you is nothing but acquired knowledge and, therefore, a memory stored in you.

And your contact with life as it happens here and now-this element that is thought-will not work.

Thus, our great challenge in life is the challenge of life itself, of the response to be given to life itself.

And in this format of thought, as we have been educated to live without understanding the truth about thought, we cannot attend to this.

The real way to attend to life is free from thought.

This is where this other issue comes in-the issue of what thinking is.

Thinking, in you, is a mechanical functioning, the remembrance of a memory, of a recollection, of an image. This remembrance occurs due to this process of thinking.

So, when you are having a remembrance, the brain is giving a response. It has received a stimulus, an impulse, a challenge, and is giving a response.

So here, the question now is to be very clear about this difference between thinking and thought.

What is thinking? Thinking is a response that the brain reacts to based on memory, bringing this response. That is thinking.

When you remember someone, that remembrance is thinking, but it is the brain bringing that remembrance because Avidya presupposes this ignorance, the lack of vision of reality, and therefore, this illusion.

This is Avidya's proposal in this ignorance, and in this ignorance, the idea is of someone thinking.

There is no one present in thinking. Thinking is an activity of the brain itself, of the very mechanism, bringing memory, bringing recollection.

So, when thought arises, it appears due to this thinking. But there is no one in this thinking.

You are not the person, the thinker of this thinking.

Thinking happens in response to a stimulus, to a challenge. Then, remembrance appears, memory appears.

You look at a photograph and remember another person.

That person has facial features similar to another person.

And at that moment, the brain processes, brings, expresses, manifests this image.

There is no "you" in this.

But here, we encounter this illusion-the illusion of someone being present in this thinking.

There is only thinking, just as there is only thought; there is no thinker.

This is a cerebral mechanism, a process of recognition by the brain itself based on the background of remembrance, of memory.

Here in this work, we are deepening this with you.

Approaching a vision of yourself, becoming aware of your reactions, is going beyond the illusion of someone present in these reactions.

It is when, at this moment, we eliminate the illusion of this curtain of thought, where we eliminate this window, where we eliminate this separation.

Then, at that instant, there remains the awareness of observing without the thinker, without the observer.

It is when life, at that moment, in this relationship with him or her, or with situations, or events, is life happening, where there is this experiencing without the experiencer.

This is the end of Avidya.

This is the end of this illusion of separation.

Here, the direct way of approaching requires the presence of this self-study, of learning what it is to look, to perceive, to become aware of the moment, without placing this element present, which is the "I," which is this "me."

This is what we are working on here, presenting to you.

So, the truth of wisdom is what is present when there is this divine intelligence, this real intelligence, in this true understanding of life, without the sense of someone in it.

So, the truth of this blossoming, which is the blossoming of your divine nature, is the end of ignorance, the end of this separation, of this curtain that thought has established within relationships, within this totality of life.

So, this is our work here on weekends. On Saturdays and Sundays, we are together, deepening this subject with you, approaching this revelation of the truth about who we are.

You have our WhatsApp link in the video description to participate in these online meetings on weekends. Besides that, we also have in-person meetings and retreats.

If this is something that makes sense to you, here is the invitation. Leave your like, subscribe to the channel, and comment here: yes, this makes sense. Ok? See you. Thanks for the meeting, and until next time.

January, 2025
Gravatá-PE, Brazil
Further information