Human relationships | Self-image psychology | Learning about Self-awareness | What is Mindfulness?

If there is one thing we need to have here, it is an approach to the truth of our relationships. What are these relationships, what are these human relationships of ours? The truth about this is that, for most of us, relationship is fear; it is fear because it is based on some kind of dependence, either physical dependence or psychological dependence. Some level of physical dependence is present in most relationships, as well as psychological dependence, and we do not know how to deal with it, because we do not know how to deal with ourselves.

Thus, the issue of human relationships, the basis for a free life within these relationships requires the presence of a vision of oneself, a clear and free vision, which is absolutely impossible while the model of thought remains intact. This model of thought established in us, as human beings for millennia, needs to be investigated.

We need Silence. Silence is something that becomes present when there is Freedom. So, without this Freedom to feel, to think, there is not this Silence. Without the presence of this Silence, there is no Truth of comprehension of our relationships. So, we are here with you exploring this issue of human relationships, it is a playlist here on the channel.

Life is real when there is Freedom. I repeat, Freedom requires the presence of this Silence. Only when the mind understands life as it happens do we have this vision or this awareness of Freedom of this feeling, of Freedom of this thinking; it is when relationships, which are these human relations, no longer offer problems. Otherwise, we are always within this offer of problems in our relationships, and this happens because thought is present. I am referring to this pattern, this format, this model of thought.

When, for example, you like me - notice what a strange thing is present here - the reason for this liking, you have no idea why you like me; you like me because I provide you with something for this pattern of thought, for this model of thought that is present in you, which is conditioned thought. In this pattern of conditioned thought, you want to be accepted, someone agreeing with your desires, someone appreciating you, praising you, acknowledging you. We call this love. So, you feel loved, that is when you like me.

What is the truth about this? Behind this liking there is a fulfillment, a satisfaction, an emotional, sentimental, intellectual accomplishment, or in this aspect of fulfillment or physical, sexual, financial accomplishment. So, from a psychological point of view, there is this so-called love, but notice, there is no truth in the thought. The moment I change with you, you will stop loving me, because I will not be fulfilling your expectations, your longings, your desires.

Notice how we function. So, you function like this, I function like this, the world functions like this. This is the absence of Freedom, it is the absence of this Silence, it is the absence of Love. When there is Real Love, which is Silence, which is born, flourishes in Freedom, this sense of "I," of the ego, in me and in you, is not present; then, in that moment, there is a real encounter with you, but you are no longer a person.

A person is a needy being, lacking, seeking fulfillment, satisfaction, and accomplishment in the other. All of this disappears when there is this vision of Reality, of Life, without the "I," without the ego. So, what is the truth of a relation or a relationship with the other? It is the truth of contact, of communion, of sharing Love, Joy, Happiness, this Silence, this Freedom, so there is no fear, there is no dependence, there is no search for fulfillment.

Here we are together investigating this. The work of the Awakening of Consciousness. The expression "Awakening of Consciousness" is the Awakening of this Divine and Real Consciousness. What is present as consciousness is in a state of sleep, of unconsciousness. This is how thought has worked in each one of us, this is the program, this is the model. We are responding to life based on this program, this model and, therefore, unaware of this entire process that takes place within us within these human relations, within these relationships.

So, human beings live possessing, controlling, dominating. The fear of losing this control causes suspicion, jealousy, anger, resentment, rancor. All of this is present in our human relations when this principle of the "I," of the ego, is present. The point is that we call this love - mutual dependence, the exchange of gratification, fulfillment, the exchange of acceptance - but when divergence occurs, and it occurs very frequently, we leave this relation for another one, from this relationship to the next, because we are internally insufficient, needy, unhappy, because we lack the vision of the Truth about God.

God is not a distant Reality, but a Reality present when the "I" is not there, when the ego is not there. Our love is the love that thought expresses all the time. Notice what we did with this expression: we used the expressions "love for the homeland," "love for the team," "love for the movie," "love for the book," "I love this film," "I love this book," "I love my team," "I love my country," "I love you." Yes, "I love all of this," but who is this "I" that loves all of this?

This "love" that I have for you, as we have just said, involves a lot of things for this love to continue to be present. So, it is the presence of the pleasure that you give me, that makes me love you, that makes me accept you, that makes me want to be close to you. But there is something involved in all of this that we are not aware of, which is the presence of this sense of "I," which is by structure and nature isolationist, separatist and, therefore, ego-centered, always interested in itself, in what will give it pleasure, in what will give it fulfillment, achievement, satisfaction, as we have just said.

Can we break away from all of this for a life free in God? A life free in God is a life free in your Being, it is when the sense of "I," of the ego, of this "me" is no longer present. It is when this common model of social culture, of the world pattern, is no longer present that there is the presence of Love, because there is a single presence, and this presence is there when the "I" is not there, when this "me" is not there.

So, my contact with him or her is a contact where there is the presence of communion, the presence of Freedom, the presence of Peace, the presence of Love, because this sense of ego-centeredness, this sense of isolationist, separatist, self-interested identity, is no longer present. Can we bring the awareness of Love into our lives?

A life free from this self-centeredness is a life where this awareness is present, but it is present when God is there. You will not find This. This is something that reveals itself when you become aware of your reactions within relationships, when you become aware of how you function. By becoming aware of this, you can discard this psychological condition of ego-centeredness; This requires the presence of attention on your reactions.

So, when you pay attention to these reactions. Here the question arises: what is Mindfulness? It is becoming aware of these reactions, in this instant, becoming aware of this sense of the present "I," of this "me," of this ego. Just looking at these reactions, the thought, the feeling, the emotion, the sensation, the perception, the way you deal with the other, becoming aware of this present self-image.

See, this has already become clear in psychology, but only in the theoretical, conceptual aspect. Here we are not interested in theories, in concepts, but in a direct vision of what this self-image represents. The end of this self-image is the emergence of something new. This self-image is the "I," the "me," the ego, the sense of someone present. The end of this condition is the Divine Truth showing itself, it is the Truth of God revealing itself.

So, one of the things we have been discussing with you here is this issue of Mindfulness. There is a lot of confusion in people's minds; for them, this issue of attention is a tool for some purpose, for some goal of improvement or betterment of the person, and that is not true. Becoming aware of your reactions, here, in this instant, in this moment, of a thought that arises, a feeling that arises, an emotion, a sensation, a perception, becoming aware of this image when it arises in this contact with him or her requires the presence of full attention, of a complete attention, that is Mindfulness.

And the presence of this Attention is not to improve the person. The Truth of this Attention is the discarding of this person, of this sense of "I." So, this purpose of a technique or practice of attention for the improvement of this "me," of this "I," does not apply - we are still faced with an illusion. Becoming aware of your reactions is the basis of Self-awareness, and when there is this approach to Self-awareness, there is the discarding of this self-image, of this "I." So, this is the approach to learning about Self-awareness.

In life, in these relations - relations with people, which we call relationships - we need the presence of Love, the presence of Truth. The Reality of these relations is, I repeat, Communion, where this sense of "person" completely loses its importance. We have a relation between human beings, between us, the relation with him or her, but no longer in this sense of "I," of this "me," of this ego, of this so-called "person."

This is what we are working on here with you, deepening here with you. The awareness of your Being is the Spiritual Awakening, it is the Awakening of God, it is the end of this movement, which is the movement of the "I," which is the movement of the ego, it is the end of this self-image.

So, the truth of these relationships is the presence of Grace, the Divine presence, the presence of God, where we no longer have this model of self-image, where we no longer have this model of thought, this condition where the sense of "I," of the ego, lives in its search for something. That is no longer there.

So, this is our work here with you. These meetings that we have here on the weekends, Saturday and Sunday, have this purpose. You can find our WhatsApp link here in the video description to participate in these online meetings. In addition, we have in-person meetings and also retreats. So, if this is something that makes sense to you, here is an invitation. Leave your "like," subscribe to the channel and leave here in the comments: "Yes, that makes sense." Ok? And we'll see you. Thanks for the meeting and see you soon!

February, 2025
Gravatá-PE, Brazil
Further information

Joel Goldsmith | A Parenthesis in Eternity | What is Meditation? | 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 will read an excerpt from Joel Goldsmith's book called "A Parenthesis in Eternity." In an excerpt from this book, Master, Joel makes the following comment: "Only through meditation can you go deep into your being." Regarding this subject of meditation, can the Master share his vision of what meditation is?

MG: Gilson, Meditation is the approach to Life. The real approach to Life consists of the vision of non-separation, of non-duality; this vision of non-duality, of non-separation, is Meditation. We cannot put into words exactly what Meditation is - look, we have just made a statement here that does not say much. What we need to do, regarding this issue of Meditation, is to become aware of what Meditation is not. The investigation itself, the investigation itself or this study of this psychological condition in which we find ourselves, in order to discard it, is already part of a real approach to Meditation.

Every time we present to you here these various aspects of this sense of "I" and the illusion that it represents, we are getting closer to Meditation, because as you begin to become aware, to realize the illusion of this movement, which is the movement of the conditioned mind, with its old patterns of beliefs, behaviors, mistaken views, opinions and evaluations, as this becomes clear to you, you get closer to the possibility of emptying this psychological condition of the conditioned mind.

Therefore, when you ask: "What is meditation?" ... By investigating that which is not Meditation, we get closer to the answer of what Meditation is, of what Meditation represents, because the truth of Meditation is That which thought does not reach, it is That which is present exactly when thought, in its old pattern, has disappeared. Getting closer to the Reality of God, having the awareness of this Presence here and now, free from the egoic mind, is Meditation. So, we have to approach the Truth of Meditation in the same way that we approach the Reality of God.

We cannot have a description of God. Any description deals with words. Words are expressed thoughts; a set of thoughts forms an idea. On this basis, people are trying to describe God. It is very common for people to talk about the attributes of God. See, we are just playing with words. This Reality, which we call God, is beyond speech, beyond words, beyond thought. So, whatever we have to say or are saying does not do it justice, we are still dealing with ideas, with concepts, with beliefs. So, the Truth of Meditation is something to be verified, but it is not something to be described.

All we can tell you here is what Meditation is not. For example, any movement that we make will still be a calculated, idealized, planned movement, adjusted within a thought program, for a technique, for a system, for a meditation practice. So, we are dealing with something mechanical. What I can tell you is that this is not Meditation; however, people are making use of these mechanisms. What they find in this so-called "practice," "meditation technique," is relaxation. They have a moment of stillness, of silence, of relaxation, but this is a silencing, a mechanical, technical stillness and relaxation.

Why doesn't this give us a real basis for the truth of Meditation? This is because the truth of Meditation requires the absence of all movement of the "I." So, we are faced with something outside of the known, outside of the mind, and therefore it cannot be something mechanical. We cannot have, in the truth of Meditation, an element of practice. So, what is Meditation? It is the presence of That which is Reality without the meditator. When Meditation reveals itself, there is no "I," therefore anything technical, anything practical, requires the presence of a system, a program, a model. The true approach to Meditation is, precisely, this work of emptying all this pattern of unconscious, willful, mechanical behavior, of the "I" itself. This is why we have shown you that the basis for Meditation is to bring to this moment the vision of what is happening to you at this moment. See, this is not something mechanical, it requires the presence of Attention on our reactions.

All this movement within us is something that has this dynamism, it is something that is happening at every moment. At every moment, something new is emerging to be seen, observed, and verified. So, the truth of approaching Meditation requires the presence of Self-awareness, and Self-awareness is this look at what is happening to us here and now, it is not something separate from the movement of Life itself. So, you do not set aside a moment to meditate, the moment of Meditation is here, in this instant, at every moment. When a thought arises, an emotion arises, a sensation arises; when life arises, when everything happens in this moment, this encounter with the emergence of all this is either the encounter from this look free from the past or from this background of memory conditioning, of thought reaction. When this occurs in this format, there is no Meditation. The encounter with this moment is new, and we are always bringing from the past our responses that come from this background of memory, from this background of thought. So, attending to this moment requires an approach, to this moment, free from the past.

So, this is the basis of this Attention that brings the vision of Self-awareness and that opens this portal to the truth of Meditation. And notice this interesting thing: while you talk to someone, while you drive your car, while you perform intellectual or physical work, at that moment we are facing Life, attending and responding to this external world, and we are also in contact with our reactions arising internally.

Can we approach the external world and this internal world - the external world of activities, work, physical and intellectual occupations, and this internal world of thoughts, feelings and emotions - can we approach all of this without bringing a response from this background that is the idea of someone present in it, which is this "me," this "I"? Just looking, observing, without reacting? Just being aware of what is happening internally and externally? This, Gilson, is the real way of approaching Self-awareness, Meditation. So, there is nothing mechanical here. It is necessary to attend to this moment. This requires this energy of Attention to our reactions, so that we don't get confused by it, so that we don't place an identity present in this observation. A thought appears, an emotion arises, a sensation happens, and there is only looking, listening, observing, without the "I."

So, you ask what meditation is. We are showing you that this Meditation requires the presence of this Attention. This present Attention is the presence of Self-awareness. Now, what Meditation reveals is beyond this psychological condition, and we can only become aware of it from this observation, verifying and listening to the present moment without interfering, without getting involved with it. We have been working on this in our online meetings, in our face-to-face meetings, in our retreats: how to have an approach to Life, in Life, without the "I." So, this is Meditation. So, this is the real way of this approach to Life, this Divine Life, this Life of God.

GC: Master, we have a question here, from a subscriber to the channel. Juan makes the following comment and asks: "Hi, Master Gualberto. It's been five years since I felt eternity in my spirit, but I disconnected from that essence, and I can't get it back. I'm feeling very depressed about it. Can I still get back to that essence?"

MG: So, from your description, what you had was an experience. We can have, at times, some glimpses of something beyond the known, of something beyond the mind, but these glimpses appear and disappear. When they disappear, they stay like this, they stay in memory. You say: "Five years ago I lived this," that is, a memory, a remembrance. This is how our experiences are. See, Gilson, we don't need experiences; we need, at this moment, a direct approach to what is present here and now, emerging as thoughts, feelings, emotions, as Life happening externally and internally. We need to learn to get closer to this for this realization. That is when we can truly break away from this element, which is the element that lives off experiences, that lives off recollections.

So, we can spend an entire life having glimpses of states outside the egoic mind, but they are only glimpses. Yes, the Nature of Being, the Nature of Truth, in each one of us, is this Reality outside the "I," outside the ego, but what we need is to discard this illusion, this ego-identity, and this is not possible just by having glimpses, going through experiences. What we need, yes, is to get closer to ourselves, to study our reactions; and, here, studying is becoming aware of them, learning to look at them without getting confused with them, without getting tangled up in them. So, yes, we are approaching the basis for a vision beyond the "I," but it is not a glimpse. We need to bring this into our day-by-day lives, into our daily lives.

People, at most, may have glimpses at times, especially when they dedicate themselves to some breathing practices, meditation. but this always remains at the level of memory. This is why I have always insisted on the importance of approaching Meditation in this moment, here and now, because it is at this moment that Life happening is revealed. So, you can identify yourself with this or disidentify with it; you can learn to look without the observer, or you can continue to confuse yourself with this element that looks from the thinker, the observer himself, which is what we have been doing. Approaching this moment without this background is the basis for going beyond experiences.

So, here I recommend that we leave these experiences aside. These experiences are just memories! Let's leave that aside, let's work right now towards this vision of what is here and now, without this background that is the "I," the "me," the ego, which is this thinker, this observer, this one who looks and evaluates, compares, judges, likes, dislikes... Bringing Attention to this moment is placing ourselves at the base for Self-awareness, for this approach to Meditation. See, we put it this way, but, in reality, it is something happening simultaneously. There is not a step-by-step process here; it is something emerging at this moment as a block. The awareness of this Attention is Self-knowledge; this is Meditation, Real Meditation. Therefore, it is not about - I want to repeat this - it is not about experiences. Experiences are just like that, they remain as memories, as remembrances. Let's leave these experiences aside. Let's discover, right now, this awareness revealing itself here and now.

GC: Master, we have another question, from another subscriber here on the channel... from a female subscriber, in fact, Ione. She makes the following comment and asks: "Let me ask you a question: How can I always live in a state of peace? How can I not be discouraged by negative words? How can I always be at peace with the light?"

MG: Gilson, look at the question: "How can I always live in a state of peace, without being discouraged by words? How can I not be discouraged by negative words?" See, our idea is wrong. We need to work on ending this self-image, this image we have of ourselves, to, in fact, free ourselves from the image we have of others. When we are free from this self-image, which is the image that thought has built within each of us about who we are, we free ourselves from the image we have of others. At that moment, we break with this conditioned mind that gets hurt, that gets sad, that gets upset, that gets sad, that is always reacting to others, based on these reactions, which are reactions of this self-image.

An approach, Gilson, to the Truth about us is the end of this self-image. And if That is present, you are no longer a "someone" present to feel offended, hurt, sad, angry at the other. So, the elimination of this sense of "I," of the ego, which is this self-image, is the presence of Peace.

We want a formula to find this Peace forever, to never again be hurt, offended or wounded by another. Note, as long as this self-image, this sense of "I," of the ego, is present, all of our movement will be a movement of self-defense, sustained by fear, by the fear of being hurt, by the fear of being wounded.

Divine Reality, the Reality of your Being, is not this mind of the "I," it is not this egoic mind, which is always hurt, wounded, offended, and then reconciles and forgives. So, we have several tricks to continue maintaining our relationships, which are relationships that occur between images: the image I have of who I am in this relationship with the image I have of him or her. As long as this is present, we will always be hurt, wounded, we will always wound and hurt, and live within this condition, which is the condition of the ego. The approach to Self-awareness is the discarding of this psychological condition, which is the condition of the "I," which is the condition of self-image. Is it possible to live a life free from the ego, so that we will never again be hurt, wounded, offended, angry, envious, jealous, or afraid?

See, this requires the presence of something beyond the "I," beyond the ego, beyond this self-image; and this is revealed when we approach Self-awareness, the basis for a Real Vision of God, the basis for the Awareness of Happiness, Love, Freedom, Intelligence, all of this present within our relationships with the world, with others. But, Gilson, all of this begins, first and foremost, within us. All this contact we have with the world around us only shows us our real psychological condition of dependence and fear, of suffering, and of sense of separation, and of this self-image that is always stuck in this pattern, in this old model of suffering. Breaking with all of this is becoming aware of Divine Reality, it is becoming aware of the Reality of God. This is what we are working on here with you, this is what we see together in these meetings.

GC: Thank you, Master, our time is up. Thank you for this videocast.

And for those of you who are watching the videocast until the end and want to delve deeper and experience these truths, we invite you to participate in the meetings that Master Gualberto offers. These are intensive weekend meetings in online and in-person formats, as well as retreats. In these meetings, Master Gualberto answers our questions directly, live, and shares this State of Presence that the Master lives in, because, in this sharing, we end up taking a ride on this energy, and this helps us a lot to investigate ourselves, to observe this crazy mind, full of thoughts. So, here is the invitation. In the first comment, pinned, there is the WhatsApp link to be able to participate in these meetings.

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

January, 2025
Gravatá-PE, Brazil
Further information

Psychological time and chronological time | How to find God? | Learn about Self-awareness | Advaita

There is something here that I would like to investigate with you, it is the question of how to find God. Notice, when you look at God from an idea that you have, you start from a mistaken principle that thought within you is capable of portraying or making a faithful portrait of this Truth, which is the Divine Truth.

So, when we talk about this encounter with God, when we ask the question "How to find God?", we don't consider it relevant. It's like when you don't know where you left your car keys; you know they're inside the house, but you don't know exactly where you put them, and you set out on this search, this quest, because you have to go out with the car.

So, this search presupposes two things: the first is that you know where the key is, even if it's lost, it's lost inside the house, so you know exactly where to look; and the second thing here is that until you find the key, it will take a few seconds or a few minutes. So, there is another element present here, which is the element of time. And we are using the same principle here for this encounter with God, when we have in mind the image of God somewhere, and something like that, which is God, to be found in time.

Here we are faced with a mistake, because Divine Reality is not a Reality that you find, it is a Reality that reveals itself. It reveals itself outside of time, so time does not enter here; and it is Something that reveals itself outside of this whole notion of spatial location, it is Something that is in this moment, here. So, Divine Reality is here, it is not in space; and this Divine Reality is now, it also does not belong to time.

This is what the sages, the saints, those who Realized the Truth, have realized, and this is exactly what we are showing you here, on this channel. We have hundreds of videos delving into this issue here with you. We do need an encounter with God, but this encounter with God is a revelation, it is a verification, it is not something to be found, because it is not something that is lost.

In addition, there is another very, very important factor here, which is the presence of the one who is searching, who is seeking; there is no such element, which is the "I," this "me." Therefore, here, we have on the channel a playlist about this issue of psychological time and chronological time, the difference between psychological time and chronological time. We need to become aware of the truth about the illusion of psychological time.

There is chronological time, but there is not psychological time. When you, for example, say: "Yesterday I went to such and such a place and did this, that and the other thing," here we are dealing with an expression formulated by thought. It is thought that tells us about this yesterday and it is thought that tells us about this "I," yesterday: this is an idea. The idea of being someone, here and now, is something that thought is creating. There is no such thing as "me," this "I," this "someone." All of this has to be investigated.

The illusion of this "I," this "me," this "someone," an illusion created by thought, also puts us in the illusion of a time created by thought, which was yesterday. Yes, things happened yesterday, but that is life happening, and what there is here and now about yesterday is just a memory, a recollection, a remembrance. In fact, what there is here and now is just a thought. The idea of someone present here, like yesterday or tomorrow, is the idea of this psychological future, something that thought is producing, and we have been living like this for millennia.

If you are forty, fifty, sixty years old, you have been living like this for sixty years, with the idea that you are someone who lives in this time: past, present and future. This is an illusion. Therefore, the first thing we have to investigate here is the truth about the illusion of the "I." This requires the presence of Self-awareness, the comprehension of how, internally and externally, you function: how you act through gestures, words, actions, activities and, internally, how this is processed within you, which are thoughts, feelings, emotions, forms of reactions, how all of this is processed.

So, learning about Self-awareness is the basis for the comprehension of this end of psychological time. Here I refer to the end of this illusion, which is the illusion of this time, because the end of psychological time is the end of illusion, something that thought is establishing as being real, as being a fact, which is not; it is an imagination, it is a construct idealized by imagination. We are here, with you, exploring this, investigating this, working with you on this Realization of the Truth of God.

Life is what is happening here, at this moment; it is not something that happened in the past. The idea of life in the past is the idea, the remembrance, the memory, thought at this moment. Life for the future is the idea, the imagination, the projection of thought for tomorrow. This element of time has taken on an excessive, very, very great value in our lives.

We do not know how to deal with this issue of time. We do need time, but only the time of the clock, the chronological time. To attend an appointment, to stick to the agenda, the time is written there, the day too. So, we have an agenda, we have a calendar, we have a schedule; in this sense, we need chronological time. But here the confusion lies in the idea of a time that thought constructs for ideals and purposes, and one of these ideals, one of these purposes is to have an encounter with God.

Notice, we have a list of ideals, a list of purposes. Some people put finding God at the top of this list and ask the question: "How to find God?" But we need to comprehend this clearly, that it is only thought within you that is giving you this notion of time. Notice, observe, at night, while you sleep, this whole notion of time disappears. You sleep eight hours by the clock - or ten, or twelve, or five, or six hours - and when you wake up you have no notion of time, because there is no record.

Notice that this notion of time is something linked to a movement of thought within you. When there is a movement of thought, you have a certain notion of time; this notion of time is due to the presence of thought. This is because thought is time. While you dream, for example, at night, you have no notion of time, there is no memory, there is no record, there is no story of perception of time.

Our whole notion of time is associated with the movement of thoughts. It is the movement of thought in this consciousness, and this consciousness is this sense of "I" that separates itself from thought itself in sensation, in experience, in experiencing, in this sense of duality between this "I" and thought, that this notion of time arises.

Notice that when you are engaged in an unpleasant task, time passes very slowly. This is because your concern to finish the task is very big. So, there is this you and the task, there is a separation between this "I" and that action taking place; since it is unpleasant for the "I," the "I" is concerned to finish it. In this concern to finish the task, the notion of time is present and it seems that time does not pass, just as it seems that the task will not end. This state of separation determines this psychological notion of time.

Thus, time is thought. It is the notion of thought in separation, from this "I," this thinker, this "me," that gives us this notion of time. So, there is psychological time and there is chronological time, and we are living in this psychological time. This psychological time is producing confusion, disorder, and suffering.

We lack a vision of the truth about who we are. Therefore, learning about Self-awareness is the basis for freeing ourselves from this idea of time, this model of thought, this model of the structure of the "I," where this separation is present, where this "like" and "dislike" is present and, therefore, this whole notion of past, present, and future.

Can we discover life happening here and now, without this "I" and, therefore, without this time, which has its structure in thought? It is important to tell you this here: this thought, by the way, is something that comes and appears due to records of the past. There is no thought in this moment without the past. But the past is nothing other than remembrance, memory. If we learn to deal with life in this moment without the sense of "I," and this, naturally, requires the presence of the truth about how you function, about how we function, we will be free from thought.

Is it possible to attend to life in this moment free from thought? This requires the presence of a vision of life free from the "I," free from the ego. This vision is the presence of Intelligence. A response to this moment, a real response, a true response to this moment, without confusion, without disorder, without suffering, requires the presence of an adequate response. This adequate response is born from this Intelligence, from an action free of the thinker, of thought, of the experiencer with its past experiences. This is what we are proposing here for you.

A life free from the ego is a life free from psychological time, free from this model of time, where this duality is present. So, this is a subject here on the channel, to discover, to deepen this, the truth of the Revelation of Non-duality, what the sages in ancient India called Advaita, Non-separation.

There is a Reality present here and now; This Reality is the Divine Reality, this Reality is the Truth of this Being. It is not something linked to this "I," to this "me." It is That which is present when, exactly, this "me," this "I," this form of psychological thought, of psychological time, is no longer present. So, there is the presence of this Reality, which is Advaita, Non-duality.

The nature of your Being is Love, Happiness, Peace, Freedom, Wisdom, Intelligence. This is what we are exploring, investigating, deepening here with you. In life, we need to see Life, become aware of Life, assume the Reality of Life, which is the Nature of your Being, which is the Nature of God. So, here, it is not about finding that in the future, about realizing in the future, about discovering in the future.

Thus, the answer to the question "How to find God?" lies in comprehending the absence of the "I," of this psychological time, of this illusion that thought is sustaining in each one of us: "I was, I am, and I will be." That is why we need to get closer to the awareness of Meditation, because Meditation is this approach that reveals That which is outside of thought and, therefore, outside of everything that thought has established as part of what it knows.

So, this is what we are investigating, deepening, and becoming aware of with you in these meetings that we have here on Saturdays and Sundays - they are online meetings. Here in the video description, you can find our WhatsApp number to participate in these meetings; in them we are exploring with you this issue of Realization, which is the Realization of God in this life. So, if this is something that makes sense to you, here is an invitation. Leave your "like" here, subscribe to the channel and leave here in the comments: "Yes, that makes sense." Ok? And we will see each other. Thanks for the meeting and see you soon!

January, 2025
Gravatá-PE, Brazil
Further information

Joel Goldsmith | Leave Your Nets | What is attention? | Marcos Gualberto

GC: Hello, everyone! We are here for another videocast; Master Gualberto is here with us again. Thank you, Master, for being here. Today I am going to read an excerpt from Joel Goldsmith's book called "Leave Your Nets." Master, in an excerpt from this book, Joel Goldsmith makes the following comment: "Grace and peace are here and now, but only when you withdraw your attention from what is already manifested in the world and give up trying to divide it." In this excerpt, Joel mentions attention. Can the Master share his vision on what attention is?

MG: Gilson, this expression "attention," notice, is something very, very important within the context of this work of Awakening, since it is the presence of this attention that reveals the Truth about Self-Awareness. If there is a fundamental element in this comprehension, in this vision, in this clarification about who we are, of who we are - which is the presence of Self-Awareness, which is the presence of this clarity about ourselves - one of the essential elements in Self-Awareness is this attention. Here we are dealing with full attention, perfect attention. It cannot be divided, if it is divided, it is not full attention.

Some people have an expression for this full attention: it is "mindfulness." But notice, this has been misunderstood by most people because they look at this issue of attention, this full attention, as an element or a tool for objectives within the "I" itself, within the ego itself. So, it is not the Truth of the revelation of the "I," it is not something within this awareness of Self-Knowledge. It is something that people interpret as a tool, an element to use for objectives within the movement of the "I" itself. The idea is for the person to find results from a technique called mindfulness.

Another word linked to this confusion is "self-awareness." Here, within this misunderstanding, it is about knowing our temperament, our way of dealing with others, learning to relate to others based on knowledge of who we are, but in the idea of knowing someone, in order to change, alter, improve as a person. So, these are two terms that we use here, fundamental, once their meaning is clearly understood for the Awakening of Consciousness, for the Realization of God. And yet, people are using these terms within a mistaken vision, as models or principles of techniques to improve as people, to self-improvement.

So, what is the truth of this attention? The truth of attention is what brings you closer to this observation without the "I," this observation without the observer. See, we are faced with something very, very natural; a child, even when still very young, makes use of this full attention. Note, there is no technique, no practice, no exercise that has been taught to them to make evident this awareness of looking without the "I." The interest of a child in looking at the trees, at the birds, at that green grass where the ants are walking, see, this is an interest in the child and it is an interest in each one of us. Even as adults, we continue to use this awareness of looking without the "I" in a spontaneous and natural way.

When you are in nature, your moment of encounter with nature, of connection with nature, occurs for a few seconds, but these are the seconds in which thoughts are not present, where emotions or feelings are not present. When we encounter nature, we have the presence of looking without the observer. We all know what this is. We love being in new places, because in new places you look without interpreting from a background, you look from a natural curiosity. This interest in looking puts you in an internal state of Stillness, Silence, and Peace. Because of this attention, the word "mindfulness" means the alert mind. And attention is nothing else, it is the alert mind. When the mind is alert, it has no thoughts, there is only the awareness of noticing the sound of the bird singing, the dance of those leaves on that tree, the sound of the sea with its waves. At that moment, you are in full attention.

Notice, there was no exercise, practice or technique. At that moment you are in this looking, in this observing. Therefore, this looking at yourself without reacting to what you observe is the true approach to this full attention of Self-Awareness. In life, we need to learn to approach, to look, to perceive life from this mindfulness. And we begin to learn about life when we begin to investigate the Truth about ourselves, when we learn to look at who we are, what we are. And this looking requires a free look of the observer.

This element in us that, based on looking, likes, dislikes, compares, judges, evaluates, names, classifies, this element in us is the observer. Our way of relating to ourselves, our way of relating to others, also to life, to events, happenings and circumstances, all of this occurs within this misunderstanding, from this observer. Our practice of living, our way of living, is from this observer; this observer is the "I," it is the ego. When this is present, there is no attention, there is no attention, that is this looking without the past.

The observer in us is the element that comes from the past. It is constantly responding to life, to what is happening here, based on the interpretation of the past. This is how we respond to life; our response to others, our response to situations, our response to ourselves, is based on this model, which is the model of the observer, which is the model of the "I." Thus, our psychological condition of life, of existence, is an existence centered on this ego-identity. The truth about this is that there is no such awareness of Truth about who we are beyond the "I," beyond the ego. Everything we know about ourselves is based on the "I," is based on the ego, is based on this psychological condition of conditioning, of thought, of evaluation, of judgment, of acceptance and rejection. This is the life of the "I."

Therefore, what is the importance of this attention? It is the importance of a look free from the past, it is the importance of paying attention to the moment, without anyone involved in it. So, the truth of the approach of attention is what facilitates this awareness of self-observation, of Self-Awareness, so that this can be realized. Thus, we have as a principle, for the Truth of Meditation, the approach of Self-Awareness; and of Self-Awareness, an approach based on this attention. An important thing about this attention: there is no effort. When one person says to another like this: "Pay attention!" see, what he or she is asking from the other is an intention or interest based on effort. Because if there was already a natural interest in him or her, you would not ask this from him or her.

This natural interest makes you pay attention, to follow that thing, to follow the subject, to be fully present in that moment. But because the person is divided between being there and another interest, we tell them: "Pay attention!" But here what we are demanding of them is concentration. Note the difference between concentration and attention. This attention is effortless, while concentration is when we are divided and need to be interested in something else, so we concentrate, but concentration is not attention. A true approach to meditation does not require concentration, it simply requires attention. See, this is also a confusion in people's minds: they don't know what Meditation is.

They try to push away thoughts or concentrate on thoughts. They want to get rid of distractions - which are the thoughts they want to push away - and they want to engage in this or that thought or mantra for concentration, to establish that thought as the basis of meditation. That is not Meditation. Meditation is that which is present when there is a complete emptying of all this content of the "I," of the ego. In the absence of thought, of the thinker, of the meditator, we have the presence of Meditation. Here, together, we are investigating this: how to have an approach to life free from the "I," free from the ego, through attention, through Self-Awareness, through Meditation.

GC: Master, we have a question from a subscriber here on the channel. Vinícius asked the following question: "How to get rid of obsessive thoughts?"

MG: So, Gilson, the question here is: "How to get rid of obsessive thoughts?" A real comprehension of this is a real comprehension of the movement of thought. How does it happen? How does it establish itself in this psychological model of existence in each of us? What is the nature of thought? How does it arise? Here the first thing is to become aware that there is no such thing as this one that is there, that can get rid of thought. What is present when obsessive thought is present is thought itself in this form of someone, which we call "I."

So, notice, illusion consists of the idea of this "I" who is thinking and who can free itself from its thoughts. The central idea is someone in control of thoughts, who can free oneself from one's thoughts. The greatest proof that this is completely illusory is that human beings cannot free themselves from these obsessive thoughts. The most we have managed to do is temporarily distract ourselves from them through a pattern of escape behavior. We can establish escape habits, patterns of escape from these thoughts, and that is what we have done. Human beings have been escaping, running away from obsessive thoughts.

Any quality of thought that is present is actually something that is present without being requested. In this sense, every type of thought is obsessive, it is a mania, it is an addiction, it is practice, it is a habit that the brain has, particularly in some people, of sustaining this addiction, this continuity of constantly reproducing thoughts. We need, Gilson, to investigate the truth about this idea, this illusion of this "I," of this thinker. So, we have to discover, first, the truth about what thought is.

Related to this, we have another question: "What is thinking?" We don't know anything about it. And we can't have a magic formula to get rid of thoughts without comprehending that this element that wants to get rid of thoughts is a fraud, an illusion. This element itself is still part of thought. The thing is that thought, in fact, comes in a block, as a whole, and when it appears it separates itself, it divides, it creates a fragment of this whole set, it separates this fragment that we call "I," "me," person, thinker.

There is only one real way to free ourselves from all the conflicts, disorders and sufferings established by thought: to become aware of the Truth about our essential Nature, which is not the thinker, the "I," the "me," the person, the ego. Otherwise, we will always find ways to temporarily escape from some level of contradiction, discomfort, conflict or suffering. This is what we are dealing with you here. You were born to realize your Being, and in your Real Nature there is no suffering.

Here, we need to get closer to Meditation, so take a look at the channel. We have a playlist about this awareness of Meditation and what this "learning about Self-Awareness" is. This is what gives us the basis for a life free from all this psychic suffering, from all this psychological suffering. We have to investigate this, to go beyond this psychological condition of disorder and suffering that thought has established in us. The good news is that you can do this, you were born to realize this.

GC: Master, we have another question from another subscriber. Elivelton asked the following question: "Master, isn't thought separate from the thinker?"

MG: So, Gilson, notice, we have another very interesting question here. And the truth about this question is that, in fact, there is no separation between thought and the thinker. Because of all this conditioning we've received from life, in this context of collective vision, of the structure of social, cultural, and educational conditioning we've received, we have the illusion of a thinker; a thinker producing thoughts. We have this illusion, the illusion of someone present within experience, being the experiencer; someone present looking, being the observer; someone present feeling, being the one who feels; someone perceiving, that someone as the perceiver.

See, we are faced with an idea, a concept, a belief. Thus, we also have the idea of thoughts from a thinker. Look at yourself and answer me this: if you were really the thinker of thoughts, would you be thinking, having bad, unpleasant thoughts, like, for example, those obsessive thoughts we talked about a moment ago? Would you be the thinker, creating thoughts of suffering, of worry, that produce fear? Note, we are saying that all of these are thoughts that come from memory, something that comes from the past.

Notice, you don't produce thoughts; they arise, they appear, and they appear because of this background that is the past, which is a memory. So, you don't think, thoughts appear because of a stimulus, a challenge. When I ask you something, you answer, but you answer based on the structure of the past. This is the structure of thought and this answer is an answer that your brain is giving. There is no thinker thinking, there is only thought being processed, happening. And an important detail: all these thoughts that arise are coming from the past. You cannot think about what you do not know, all your thoughts are within the model of the known.

This is how we think, but this "we think" is the brain functioning. It is the brain's response to this stimulus, which is the question or some scene that you see. So, we have external stimuli and internal stimuli. We are living in this condition, as human beings, without the slightest awareness of how we function. That is why we need to become aware of our reactions. That is when, in fact, we discover that this consciousness is the consciousness of the "I," it is the consciousness of the ego, it is the consciousness of this person. And this consciousness is nothing other than a content of memory, of remembrances, of recollections. That is how these responses, our responses, are. Going beyond this psychological condition of consciousness of the "I" is Liberation, it is the awareness of the Truth of your Being.

Thus, there is no such separation between thought and the thinker. Once you discover the Truth of this looking without the "I," of this perceiving without the perceiver, of this "becoming aware" without this element of the "I" involved in it, it becomes clear that the presence of thought is the presence of the thinker. And when you learn to look at this, here is the answer to the end of thought as we know it. It is when this condition of psychological disorder, called "compulsive" or "obsessive" or "negative" thoughts, vanishes.

So, our psychological condition of disorder is something that is present because of this illusion. We are holding the idea of a thinker. As long as this idea is there, thoughts are there. Free from the idea of the thinker, free from the idea, from the continuity, from the continuation of this pattern of thought as we know it, then we have a complete Liberation, a total Liberation from this disorder, from this confusion. To come closer to the reality of life at this moment, without this psychological condition, which is the condition of the "I," which is the condition of the ego, is the end of this inner condition of mental disorder, of psychological disorder. Then, we have the end of this separation and therefore of this illusion, both of the continuity of the thinker and of this pattern, which is the pattern of thought - restless, chattering, obsessive, possessive, of worry, that holds fears, conflicts of desires and all sorts of things. Thus, the real vision of life is Liberation, is the awareness of your Being, is the awareness of God.

GC: Thank you, Master, our time is up now. Thank you for this videocast. And for those of you who are watching the videocast until the end and have a real and sincere desire to experience these Truths, we invite you to participate in the intensive meetings that Master Gualberto offers. There are online meetings and there are also in-person meetings and retreats. In these meetings, Master Gualberto answers our questions directly, and much more than that. Because he already lives in this Awakened State of Consciousness, he shares this state of Presence that he lives in, and in this sharing, we end up carried along by this Energy and this Power. And this is an incredible facilitator for studying ourselves, for being able to observe our mind and have a vision of what is beyond comprehension, beyond intellectual understanding.

So, here's the invitation. In the first pinned comment, there's the WhatsApp link to participate in these meetings. Also, go ahead, give a "like" to the video, subscribe to the channel and leave a comment here with questions, so we can bring them to the next videocasts. And once again, thank you Master!

January, 2025
Gravatá-PE, Brazil
Further information

The Art of Meditation | What is Thought? | What is Meditation? | Conditioned Mind

What is fundamental in life is the understanding of how this entire process of relationship happens. Observe that life is nothing other than contacts. Contacts imply the presence of relationships.

Notice that you are in a very intimate, close, and direct relationship with yourself. It is a relationship so close and intimate that you cannot escape it. Observe that when you are experiencing some level of suffering, emotional disorder, internal complication, or psychological distress, all you want is to free yourself from that condition.

But notice-this is a condition within you. It is with yourself. So, there is a very close, particular, and intimate relationship with your own thoughts.

Take note that it is the thoughts present within you that are causing this pain, this discomfort, sustaining this state of suffering. So, there is a relationship with yourself.

And we do not know how to deal with this because we do not know how to deal with thought. The awareness of this entire process of relationship requires an understanding of how thought has established itself within us. As a rule, in general, it guides our internal states-both emotional, where these emotions lead us to actions, and intellectual, where they lead us to respond adequately or inadequately to a given situation that requires the presence of logical, clear, and intelligent thought.

We do not have this because, in truth, we do not know how to deal with ourselves. We do not know how to deal with thoughts. So here, the question is: what is thought? Why do we need this awareness of thought? Because without awareness of thought, we have no vision of what thinking and feeling are within us.

As we have just stated, we do not know how to handle situations that require a precise, intelligent intellect capable of providing an intellectual or logical response in an accurate manner. We need this awareness of thinking because we need to have contact with what is happening within each of us-to the point of not suffering from these psychological conditions that conflicting emotions and feelings represent.

So, what is the truth about thought? What is the truth about thinking? What is thinking? What is feeling? What is acting? What is moving through life in response to both intellectual and emotional matters-within this relationship with ourselves, this relationship with others, this relationship with life? How can we deal with all of this without a complete understanding of how we function, of how we process all of this?

The truth about thought is that thought within us has been and continues to be the foundation of life as we know it. Everything you have ever accomplished in life has been achieved through thought. Every decision you have made has come from thought. Every action that has taken place in your life has been guided by thought.

Even non-decisions-this inaction-have also arisen due to the presence of thought or the absence of clear thinking, of simple, direct, objective, and intelligent thinking.

When we look at this entire internal movement within each of us, we have called this the mind. This mind, as we know it, is the foundation of this consciousness present in us. And we do not know how to deal with it.

We do not know how to situate ourselves in life as it happens when the only guidance we have is the direction provided by thought in the way it currently operates. This internal restlessness does not resolve itself, this fear does not resolve itself, the present anxiety, the present depression, the present worry-this internal chatter created by thought and sustained within us due to this lack of awareness.

All of this is what we know as part of this mind, this consciousness. Can we discover within ourselves a quiet brain, a silent mind, a precision of thought-where thought moves intelligently, surgically, and precisely, only emerging when necessary, instead of being constantly entangled in this internal chatter and restlessness, as is usually the case?

Observe that the psychological condition of human beings is one of repetitive, obsessive, compulsive thoughts.

Our feelings and emotions are laden with memories of the past, constantly creating internal states.

What would be the truth of life happening in direct relationship with it, without this background noise, without this restlessness? That is what we are investigating here with you.

We need, in life, to look at it without thought. Notice that when you are in contact with people, your contact is not truly with him or her. It is only the contact that thought has in you about him or her.

Your contact with events in life is generally personalized through this "me," through this "I."

This personalization is how the brain has functioned within us. Here, we are telling you that all this psychological malfunctioning present within us is due to the fact that we are living with a mind operating within a pattern, a format, a specific way of functioning-something we have carried with us since childhood. This is the pattern of the conditioned mind.

We have a conditioned mind, a conditioned brain, a conditioned intellect, a conditioned response to life.

Here, life includes our relationship with ourselves, our relationship with others, our relationship with events and situations. We have a conditioned response to life.

Can we go beyond this conditioned mind, this conditioned intellect, this conditioned brain, this conditioned thought?

We have just given you an example. Every response you have to your spouse comes from intelligence-and the presence of intelligence requires a brain free from the past.

Notice this.

Free from these reactions of memory. These memory reactions are the moments of pleasure and pain you have lived through with him or her.

This is how we are responding all the time within this context of relationship with him or her.

So, our brain is conditioned to provide responses of this nature in this context of relationship. And if this happens, confusion, suffering, and some level of contradiction are established in the relationship. You say something, and this statement comes from this background.

This is the response of the "I," the response of this "me," of this ego.

The ego is composed of thoughts, memories, and recollections of experiences stored within you that have not been concluded.

If you are upset, if you are irritated, that response comes from the past.

If you feel pleasure or fulfillment in this contact with him or her, it is due to past experiences-unfinished experiences.

We need to explore this issue of experiences recorded within each of us. Because these experiences are recorded within us due to the fact that they have not been completed.

They do not end when they happen.

We-this sense of "I," of ego, of this conditioned mind-record them and use these recordings in the next opportunity, in this next contact with him or her.

Take note of what we are pointing out to you: everything we have within our relationships is the past-it is the continuation of an experience that has not been completed.

We do not have contact with life as it happens in this moment.

What we have is contact with life from this background of records, of memory, of experiences that have not been completed.

This is the "I," this is the ego.

Can we encounter life in this instant, without the past, without this background, without this "me"?

The encounter with life, in this instant, is the encounter with the awareness of your own Self.

Here, with you, we are working on this art of meditation-the art of approaching life, the art of approaching freedom, the art of approaching intelligence, the art of approaching the presence of love in the context of relationships. This is the answer to the question: what is meditation? Meditation is the encounter with freedom, the encounter with happiness, the encounter with love. It is the possible encounter in the absence of this conditioned mind, in the absence of this background of egoic conditioning, of this illusion of the "I."

As long as this sense of being someone remains in this contact with him or her, self-centeredness will be present-this sense of a conditioned mind, of a pattern of behavior, speech, action, feeling, and thinking about the other based on the past, based on this old structure of the "I."

I do not know if this is clear to you or if it is very confusing. But it is possible that a first approach to this subject may seem very, very strange. So, have a little patience to follow along.

At first, we do not have a brain capable of investigating this, because all our training has been the training of this thinking standardized by culture, by society, where this very pattern of thought remains unexamined, unseen, unperceived. Thus, together here, we are with you, deepening this, discovering what this free mind is, what this mind is where this conditioned, programmed, repetitive, and continuous way of sustaining itself is no longer present.

A direct gaze at this moment, a direct perception of this instant, in this contact with the other, without the image that comes from the past, without that unfinished experience that we are carrying from the past-this is a contact of a different order, of a different kind.

When you hurt me, upset me, offend me, sadden me-I hold on to it. Our interactions, at this level of standardized mind, of conditioned mind, work this way.

We are constantly being wounded, hurt, offended. We are constantly wounding the other, hurting, annoying, upsetting the other. And they hold on to it, they keep it, they register it about us.

And we register it about them. So, what is present is a brain that is constantly recording, photographing. The brain is constantly being wounded, hurt, offended, storing it all.

So, the brain is conditioned. This entire psychological movement of memories and recollections is what we call the mind within us. This mind, then, is conditioned.

This is what meets the other the next time. It is this conditioning. See how important it is to understand this.

When I meet you, this "I" is nothing other than this resentment, this annoyance, this frustration, this hurt. When I meet you, we are facing an experience that has not been concluded.

See, we are doing this all the time. So, whether a relationship contains pleasure or suffering, the process is the same.

When I meet you, I like you because the last time I saw you, you praised me, you gave me credit, you honored me.

You psychologically fulfilled a lack, a need. So, I like you, and vice versa.

Then, in our next meetings, these meetings between us are of this nature. We live in this "I," this "me," this ego, in experiences that have not been concluded.

We always live in a psychological dependence on pleasure in relationships.

We always live in this psychological dependence on pain within relationships. This is how interactions between people happen.

Can we discover life as it is, without this psychological background of a conditioned brain, of a conditioned mind, responding to this moment free from the past?

Can I look at him or her without this background? Can we, at this moment, allow every experience to conclude, so that we do not carry it with us, so that there is no record?

So that, in the next encounter, we are before something new-which is life happening in this instant-before him or her, seeing him, seeing her for the first time?

Can I meet this moment without the illusion of an identity that evaluates, judges, compares, that colors this moment based on this structure of record, of past, of memory?

Thus, the truth of meditation is the encounter with this art of being.

What is the reality of the art of meditation?

It is the art of responding to this instant without the background. A response to him or her without the past.

Try this.

Do not carry the flattery, the praise, the applause, the acceptance of the other.

Try not to carry this.

Do not place the sense of this "I," this "me," within this experience, because in doing so, naturally, the entire programming of the brain is to register, once again, to maintain the continuity of this conditioning.

The brain registers.

This sense of "I," of ego, does this in search of security.

Can we let go of this security and, therefore, this conditioning, so as not to register?

Not to register the pleasant moment.

Allow this moment to end.

See, encountering the end of this moment, from a psychological perspective, is an encounter with death.

This encounter with the death of the continuity of the "I," of continuity, of conditioning, is an encounter with life.

Thus, we can eliminate both the pleasure and the pain, from a psychological standpoint, that the other gives me, that the other brings me.

Thus, we have an approach to life as it happens.

And it happens and ends.

There is no record.

There is no continuation of the past.

This is the end of the ego.

This is the end of the "I," here.

Can we realize this in this life?

The realization of this is the encounter with the awareness of meditation. With the art of meditation.

Perceive the beauty of what we are presenting to you.

Allowing each moment to end, each experience to conclude.

If this happens, the experiencer does not remain, the "I" does not remain, the ego does not remain.

Can we listen free from the past, look free from the past, speak with him or her free from the past?

Can we meet this moment here, allowing it to be what it truly is?

A moment without the past.

Everything we have lived so far in life is the continuation of the "I," the continuation of the ego, the continuation of the past.

We have not had an encounter with this moment free from the past, because we are cultivating memory, recollection, the structure of this conditioning of human culture and this conditioning of particular perception from this programmed, conditioned brain.

The beauty of this encounter with this instant is the divine truth revealing itself in this contact with life without the past.

Life is the reality that is present here and now.

And it becomes present when there is death to the continuity of the "I."

Death to the continuity of this psychological memory, which is the memory of this ego-identity.

Why is it that people are afraid? Why do people carry fear? Why do people carry worries? Why do they carry insecurity in contact with others, with life, with everything that happens?

Because they carry this background of mental conditioning, this conditioned mind.

The encounter with the reality of life is an encounter with the awareness, with the art of meditation.

This is present when the "I" is not.

Perhaps you ask: how is this realized?

It is realized when you learn about yourself-how to observe your reactions, how to become aware of how you function in this contact with yourself, with others, and with life.

Therefore, the foundation of meditation is not a reserved hour, not a silent place, not music to relax.

The foundation consists of observing your reactions, of being aware of how you psychologically function in this moment, in this encounter with life as it happens.

Thus, Self-awareness is the foundation, it is what gives us the structure for the awareness of this blossoming of the art of meditation.

And meditation is this awareness that reveals the truth of this moment, which is the divine truth, which is the truth of your Being.

Here, in these weekend meetings, we are working on this together. So, we have Saturday and Sunday together-two days.

This is an invitation for you. You can find the link in the video description, along with our WhatsApp contact, to join these online meetings on the weekends. In addition to these, we also have in-person gatherings and retreats.

So, if this resonates with you, go ahead and leave a like, subscribe to the channel, and comment below: "Yes, this makes sense." Okay? See you soon. Thanks for joining us, and until next time!

January, 2025
Gravatá-PE, Brazil
Further information

Psychic suffering | What is thought? | What is Meditation? | Psychological and chronological time

Here we are together, with you, delving into fundamental questions for the Blossoming of Intelligence, for the Blossoming of Wisdom.

And we must have a clear distinction between the Truth of Wisdom and mere experience, which also places us within actions that are quite correct in life. Experience gives us a certain know-how or knowledge that prepares us for right or appropriate actions. But no matter how perfect these actions may be, no matter how harmonious and joyful they appear, something is still incomplete because these actions arise from a background.

See, let's explore with you here the matter of meditation and the Truth of action, about action.

Observe that all our actions arise from an impulse of emotion, feeling, or thought. Everything you do is based on a pattern of thought, feeling, or emotion. We are driven to act from these three things: thoughts, feelings, and emotions. These propel us into action!

Here, we are with you, investigating the quality of action that arises from Wisdom. And what is the difference between this quality of action that stems from Wisdom and the action as we know it? The action as we know it is contradictory. It is action born precisely from the past because thought, feeling, and emotion-all of these are the result of the past present in each of us.

So, no matter how intelligent this quality of action may be, it is still an incomplete action. And therefore, whether we are aware of it or not, an action that arises from the past does not represent a response of Real Intelligence, of Real Wisdom, of Real Truth at this moment. Let's clarify this for you here.

We are together, working on the Realization of God, the Realization of Truth. The awareness of a life where the beauty of Love, Peace, Freedom, and Happiness is present. That is why we need to understand what meditation is and what relationship it has with actions. And what is the relationship between thought and action, between meditation, intelligence, action, and wisdom? All of this is the fruit, the result of the Awakening of Consciousness, of Spiritual Enlightenment.

So, let's go step by step, let's lay this out carefully for you, in a very clarifying way.

First, what is the importance of meditation? Meditation is what reveals your Being, the truth about you. Without this truth-that is why meditation is important-without this truth, which is the truth of your Being, your action will always be an action born from thought, emotion, and feeling; something that comes from the past, from this "me," this "I," this "person."

We spend our entire lives without understanding the truth of who we are because we are living in this past. We are placing our model of life, of existence, in this past. Breaking away from this past, we break away from this "I," this "me," this "ego." Then, your contact with the world around you, with people, will no longer be based on an action born from the past and, therefore, an egocentric action, an action born from the "I," born from the "ego."

Thus, a new fragrance will arise in your relationships. In your relationship with him or her, in your relationship with others, in your relationship with yourself-without this psychological condition of the "ego," which is this element within us that sustains life, this life of relationships, this life with oneself, this life with everything around, sustaining it through thought.

See, we do not understand what meditation is. We do not understand the importance of a life free from the "ego" because we have never investigated the complications that thought creates within each of us. Now, the great truth is that we do feel the effects of this. We all know what anxiety is, what anger is, what fear is, what frustration is, what insecurity is, what boredom is. We all know what jealousy is, what attachment is, what the pain of separation is. We all know what fear is.

So, observe, we are always in contact with these internal states of psychic suffering in life, in living. And most people have not yet realized-most of us have not yet realized-that this is present because of this model of thought that we have. If we do not investigate this matter of thought present within us-because it is precisely thought that is fueling all of this. See how simple it is to become aware of this, here, in a conversation like this.

You have no problem other than the problem that thought presents to you, brings to you, shows you.

For example, you do not have anger toward people unless thought tells you about someone and shows you someone, creating problems for you. See, it is thought that presents that "person" to you as someone you should be angry with because "they" are harming you. And what do you have of this "person"? An image, a thought!

You like some people; you dislike others. And who is making this distinction within you? Thought!

You worry about losing things. And who tells you that you have these things? Who tells you and assures you that these things truly belong to you? This feeling of having and this fear of losing-are they not based on thought?

When you are asleep, in deep sleep, do you have things to gain or things to lose?

When you do not remember the car, do you have a car?

When you do not remember a bill to pay, do you have a bill to pay, to worry about?

Without memory, without remembrance, without thought, do we have problems?

Notice, this may even sound a little funny, but where is your problem when thought does not show it to you?

So, our life is rooted in thought. See how simple this is!

We have never investigated the question of thought.

Therefore, we do not truly know what thought is.

This is something to be investigated, to be understood.

Because if you discover how to deal with thought-and this is another question: "How to deal with thoughts?"-you can go beyond them. Yes, exactly, you can go beyond them.

See the beauty of this, because going beyond thoughts means going beyond having and not having, beyond friends and enemies, beyond winning and losing, beyond worries, beyond problems.

So, what does it mean to deal with thoughts? What is thought?

Most people spend their entire lives without investigating the Truth about themselves and without understanding how they function. And if you do not know how you function, you are afflicted by thoughts.

I just mentioned this a moment ago.

The problems you have-all of them-are rooted in thought.

The anger toward someone, the fear, the envy, the jealousy, the worries, this internal chatter, this restlessness within you. This movement of thought that you want to get rid of but cannot.

So, we do not know how to deal with thoughts.

We do not know what thought is.

So, what is thought? It is memory. It is remembrance. It is recollection.

We do not know how to deal with thoughts, and we do not know how they establish themselves here, in this body-mind, in this brain.

And we are always reacting to the experience of the present moment based on this thought.

**Thus, our actions, notice, they arise from thought. But also our feelings, our emotions-and within each of us, this operates in a very complex way. Because there are thoughts that contradict each other, contradictory feelings, and emotions that are constantly creating conflict within us. The model of this sense of the "I," of the "ego," is one of disorder in thought, feeling, and emotion, and naturally, in actions.**

We live internally in a state of psychological disorder because of our ignorance regarding how thought operates, how to deal with thoughts. Internally, we live in states of contradiction. You think one thing, desire something else, feel another, and in action, you do something completely different from all of that. And so, we take actions that we later regret. But they have already been taken. We cannot undo an action once it has already been completed. But this produces in each of us guilt, remorse, regret-or we take actions that later cause us to fear the results, the consequences.

Thus, our state of ignorance about who we are and, naturally, how we act in life is very clear. We are confused, disoriented, in disorder, in suffering. This is actually very clear-clear as it is being presented here, now, for you; but in our daily lives, we have no clarity about this. Why? Because we do not know ourselves. We do not have an approach to the truth of what we are psychologically.

Our life has been situated-it is being situated-in this time I have called "psychological time," which is when, in this moment, everything you have to say about yourself comes from memory and, therefore, from the past. So, what is thought? A recollection, a memory, a remembrance. You have no other thought except a recollection, a memory, a remembrance of what has already been, of what you heard, what you read, what you learned, what you lived. This was stored, kept, recorded. And now it presents itself as a memory, as a thought, and this is what drives you into action.

Thus, our actions are driven by the past because they are driven by thought. Notice the problem this represents. In an interaction with your wife, she offended you. In an interaction with your husband, he hurt you. When you see her again, or when you see him again, that feeling of offense is still present in you as you encounter her. It is still alive in you.

Notice, it is something from the past, a memory, a recollection, but it is here. When I meet him, this irritation, this resentment, is still here. This record is still here. This is how thought functions, how we have been functioning. So, what I have now, here, in this encounter with her or him, is the past! Thus, my response in this moment, in this encounter, will be a response that comes from the past, an action that comes from this memory record. This is the activity of the "I," of this "me," of this "ego." Therefore, this action or activity will be egocentric.

This explains all the confusion we experience in our relationships with people. Because we are, above all, in conflict within ourselves. We are hurt, offended, annoyed, upset, in a bad mood. Something from the past is present here. We do not know how to deal with this, we do not know how to break free from this condition. We do not know what it means to live free from this egocentric pattern of "being someone."

Thus, my interaction with the world around me-with my wife, my husband, my children, my boss at work, my colleagues, my neighbors, my relatives-I always see them through the image I have of them; from the good and bad moments I have lived with them, which now, here, within "me," are just memories, just the past. But it is something I am constantly bringing back, reviving in these relationships. And it is always present, notice, in these relationships, in our actions.

Let's follow this carefully. These actions are actions without space. See: there is no beauty of a vast, luminous, clear space. It is a narrow space. It is a dark, complicated space where "I" see you through an image I have of "him" or "her." Notice: this is precisely the absence of beauty, of love in relationships. This is how we have positioned ourselves in the world.

This explains all the presence of violence, ambition, envy, resentment, aggression. There is all kinds of confusion in our interactions with the world, with others. Because all of this, above all, is present within ourselves. And all of this because there is no love, no wisdom. There is no love, no wisdom because there is no space-no vast space, no luminous space, no enlightened space of Intelligence, of the Presence of God, of the Presence of Truth-something that arises when the "ego" is not there.

This is the beauty of encountering the truth of meditation. Because what is meditation?

Meditation is the emptying of this psychological content that sustains this egocentric identity present in life, in living.

Thus, the end of all this content of thought, feeling, and emotion-which supports this image, this self-image that sustains this sense of the "ego," which lives in states of contradiction, disorder, feelings, emotions, and thoughts-comes with the Presence of meditation.

Here, we have given importance to this, to studying this with you, to becoming aware of this Divine Nature, which is the Nature of God. This requires an emptying of all this old content of the "I," of the "ego." This requires living without continuing to sustain this illusion. This requires being in Life without the sense of the "I," of the "ego," this element that is always registering and cultivating this model of psychological memory, making choices, taking decisions, and resolutions based on this illusory "center," this false identity. Because this has no reality except the reality that thought is constructing.

Can we live a life free from the "ego" and, therefore, free from this ever-present sense of "I," in a quality of action where this Intelligence-the Presence of Grace, the Presence of God-is present?

Then, we have a Life in Wisdom. Then, we have a Life in Love, a Life in Freedom, a Life in Happiness.

Thus, we need to discover what it means to deal with psychological time, what it means to deal with the thought that sustains this psychological time. We need to discover how to free ourselves from this psychological time, from this model of thought-it must cease, it must disappear. This model of thought sustains this psychological time.

So, we have psychological time and chronological time. Chronological time we use. We need the time of the clock. We use the calendar. All of this is part of the notion of chronological time. In a practical sense, we need this, we need to use this model of time. But we do not need psychological time, this illusion of past, present, and future for this "me," for this "I." Can we discover life now, here, in this instant?

Then, in this interaction with the world, with him or her, we are always free from the model of psychological thought and, therefore, from psychological time. Then, we have contact with life now, here. This is life free from the "ego." This is life free from the "I." This is the presence of Meditation.

Thus, Meditation is you in your Natural State. It is not a practice reserved for a few moments during the day or night. It is here, in this instant-discovering life free from psychological thought, free from psychological time. It is the revelation of your Natural State of Being, which is Love, which is Happiness, which is Meditation.

So, this is our topic here with you. What you have just heard is the Revelation of the Truth about who you are when the "I," the "ego," is not present.

On weekends, we are together deepening this with you. Saturday and Sunday, we are together. You have the WhatsApp link here to participate in these weekend meetings, to go deeper, to become aware of the Truth about yourself.

To become aware of this Divine Reality and, in this life, realize your Awakening-the end of the sense of "I."

If this makes sense to you, we also have in-person meetings and retreats at certain times of the year.

Does this make sense to you? Leave your like, subscribe to the channel, and comment below: "Yes, this makes sense."

Okay? See you next time. Thanks for the meeting!

January, 2025
Gravatá-PE, Brazil
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Advaita Vedanta | What is Kundalini Awakening? | How to Attain Spiritual Maturity?

It may be your first time here with us, but those who have been following these talks have already noticed that our intention here is to approach this in a way that truly makes sense-not theoretically, verbally, or intellectually, but experientially. Notice that as human beings, in our search for learning, discovery, and understanding of something, we initially tend to seek intellectual knowledge on the subject. Observe that our inclination, for example, toward reading stems from the idea-something we have been taught within our culture, in the education we received-that we must first intellectually understand something before having a direct experience of it.

In a certain way, this holds true. In various aspects of life, we first need a theoretical foundation before a practical understanding. But here, we are questioning this approach with you, based on the principle shown within this channel.

We are not dealing with something that can be understood separately from living itself. We cannot theorize about a subject like this first and expect a direct understanding later. There are several reasons why this happens, which we will explore through the perspective we adopt here.

Here, we are discussing Consciousness Awakening with you. Any idea, theory, concept, or learning about this is merely intellectual. We would only be dealing with words, thoughts, ideas, and concepts.

Unless there is an internal process of psychological transformation within each of us, all this theory serves absolutely no purpose. It only adds to our conditioning. Here, we are dealing with the end of this conditioning, this psychological conditioning that has placed us within the framework of human society, culture, and social norms.

This condition is one of unconsciousness, a condition guided by the model of thought, by what we are all familiar with. Notice that every thought within us is merely part of what this consciousness we have recognizes.

So, let's explore all this with you. Let's understand the beauty of having a direct approach to what I have called comprehension. Notice that there is a difference between comprehension, which is direct, experiential, and lived, and the mere intellectual and verbal understanding of knowledge. I have given some examples here, though we don't actually need examples.

What we need is a direct experience of what is presented here as an example. Otherwise, it merely becomes another theory within us, without a direct experience.

I will give you an example. Suppose I introduce you to an exotic fruit. From that moment, you have visual knowledge of it, along with the memory and recollection of that fruit.

When someone presents that fruit to you again, you recognize it-by memory, by recollection, visually. But when it was first introduced to you and now again, you have never actually tasted it.

So, notice the difference between mere understanding, which is intellectual, verbal, visual, and based on memory, and comprehension. One thing is to comprehend what that fruit is. And that is only possible when you taste it. Then, you truly know the fruit.

Not intellectually, but experientially. Here, we are working with you on the vision of divine reality, this science of God, this science of your Being.

Thus, we are showing you the truth about Advaita Vedanta-not the theoretical, verbal, or intellectual aspect of it, but the experience of what it represents. It is not about knowing this exotic fruit but about experiencing it, directly realizing it.

This is the difference between intellectualism and direct comprehension. A true, real, and authentic vision of non-duality, of non-separation, requires awareness of the reality of your Being, which is divine reality. See how important this is here.

People use the word "God," but the word "God" is not the reality of God. It is just a word, a symbol, a verbal expression. You put some letters together, they form syllables, and we get the word. But the word is not what it represents.

Divine reality, the reality of God, is something to be lived. Only when there is an experience-let's clarify, not a sensation, feeling, or emotion mistaken for a divine experience-can it be realized. Emotions, feelings, and sensations occur at a psycho-physical level. Divine reality is something experiential, but notice that the sense of "I" is not involved in this process of memory, recollection, or remembrance.

Let's clarify something here. When people say, "I experienced God" or "I had an experience with God," notice that an experience is a memory, a recollection, something stored in the brain, in the body-mind, at the level of sensation, feeling, or emotion.

We are not saying that this sensation, feeling, or emotion is not pleasurable or fulfilling when it happens. But it is still just an experience, and divine reality is not contained within an experience. Just as the taste of that exotic fruit cannot be described in words-because words do not represent taste-divine reality, the reality of God, is not an experience. The encounter with the truth of your Being is the awakening of this divine nature.

So, here, we are telling you that Kundalini Awakening-an expression used by many with different meanings, primarily associated with feelings, sensations, and perceptions at the level of experience-is actually the awakening of your real consciousness, which is the divine nature within you, the nature of God within you. This is Kundalini Awakening.

But it is not an experience, not something you go through and later describe. The experience of divine reality is direct comprehension of this nameless, indescribable presence. So, the reality of your Being is the reality of this consciousness. When this blossoms, we have the awakening of Kundalini.

But it is not an experience. There is no one involved in it. And there is no one left to report anything about it when it happens. When people ask, "What is Kundalini Awakening? How to awaken Kundalini?" first, they seek an idea of what it is. Thought can create an idea, but all thought only represents what the ego-consciousness, the "I," the mind, recognizes. Therefore, whatever thought creates as an idea of Kundalini is not real.

People talk a lot about Kundalini Awakening, always associating it with sensations, feelings, emotions, or bodily experiences. Yes, the truth of who you are in your Being, as real consciousness, when it blossoms, brings changes to the psycho-physical structure. A process occurs at the level of body and mind.

But this is of little importance. The true significance of Kundalini Awakening is that when it truly occurs, it ends the sense of separation and duality. The word for duality in the Vedas is Advaita.

This is a central topic on this channel. Non-duality. Kundalini Awakening is the end of duality.

It is the end of the identity of the "I," of this "me," of this ego, where there is a thought of separation and a feeling of separation within the self-image. This self-image is the image that thought has constructed of itself as an experiencer going through experiences.

Thus, what someone calls "my Kundalini" or "my Kundalini experience" is still tied to the sense of "I," this ego, this self-image, this experiencer. I hope this becomes clear to you.

There is a process occurring within this structure, within this body-mind, for the blossoming of this natural state of being, for the breaking of this condition of separation or duality. So, let's clearly understand this here.

If your question is: what is Spiritual Enlightenment? Spiritual Enlightenment is something you can and must approach, but in a different way. It cannot be based on concepts, theories, beliefs, or ideas. It is not about studying sacred books, nor about reading the Vedas. Here, it is about understanding what is happening within you. Another common question people ask is: how to attain spiritual maturity?

Let's understand something about this. Look, it is not about understanding it intellectually, but about comprehending it. And now it is clear-comprehension means having direct experience.

It is not about going through an experience. An experience, notice, is still part of mere knowledge at the level of feeling, emotion, and sensation. The reality of this Kundalini blossoming, or the reality of this spiritual maturity, requires a new state of presence, of real consciousness, here and now.

So, what is this spiritual maturity? First, we must completely clear up the mistaken idea of what people call spiritual. We just provided some examples here. You may go through mystical or psychic experiences, have contact with the extra-physical or with the so-called spiritual world, and call that spiritual. Here, when we use the expression "spiritual" or "maturity," the term "maturity" does not require the presence of time, but rather the presence of direct, real awareness of it. It is in this sense that the word "maturity" is used here.

So, when someone asks: how to attain this spiritual maturity? I do not know what they understand by maturity, nor do I know what they understand by spiritual, since here, spiritual is not about a mystical, so-called spiritual, or extra-physical experience, or about this so-called world of spirituality.

Here, the spiritual is that which is beyond the mind and, therefore, beyond thought. And once thought is not there, we are dealing with something unknown. If it is unknown, it cannot be part of memory, recollection, or remembrance. So, it is not an experience. How to attain spiritual maturity? By becoming aware of that which is unknown. Then, we arrive at the truth of comprehension about what real spirituality is, which is the awareness of your Being, which is the awareness of God.

So, observe: here on this channel, we do not deal with theories but with the possibility of experiencing this reality at this moment. And why at this moment? Because this divine reality is present. But it is not something that someone can experience-it is something that is present, which reveals itself when the "me," the "I," the ego, is not present.

So here, the real question is: how to know oneself? So, see: self-knowledge is about knowing oneself. Thus, this truth of the revelation of who you are in your Being requires direct comprehension.

And now we know what this direct comprehension is. It is directly experiencing this fruit. We are dealing with something that is beyond the known.

Thus, we are presenting to you something that is not part of the movement of thought. Truly, we are facing something unprecedented. And the real experience of this requires self-knowledge.

Self-knowledge is what we have when this awareness of observing the entire movement-the movement of the "I," the dualistic mind, the egoic mind-is present. Discovering how to observe this movement is self-knowledge. The crucial detail here is that having a real approach to this requires learning. And also, a new way of learning.

For us, learning happens through studying books, listening to lectures, and receiving teachings about a particular subject. Here, this subject-this vision of who you are-cannot be learned from someone or from books. Understanding oneself requires studying the truth about yourself within yourself. So, it is about studying yourself. Learning how to study yourself is self-knowledge. And this happens in the present moment.

It is not something you learn for later. So, it is not about reading or listening to something now to understand it later. Here, it is about discovering what it means to observe this movement, which is the movement of the "I," understanding the mind, how it processes thoughts, feelings, emotions, sensations, and perceptions. And this learning happens now.

So, it is not about accumulating knowledge and information to use later. It is about discovering, in this moment, how your reactions happen. Discovering that this element that comes from the past-the thinker, which is precisely the element that is always seeking new experiences, which is the "I"-operates. Therefore, this contact with the reality of your Being, with divine reality, with the blossoming of your essential nature, is not an experience for an experiencer. The contact with this arises from self-knowledge, and this self-knowledge is about comprehending the movement of this "I." As we have stated here, the term self-knowledge is not about the "I" knowing itself; it is the truth of the dissolution of this illusory identity, which is the egoic identity, which is this "I." When there is awareness of the conditioned movement of thought, which forms this egoic movement of dualistic consciousness-this egoic consciousness, this "I" consciousness-it ceases.

And when this ceases, a transformation occurs in this body-mind. And this transformation is the presence of this truth of God revealing itself. Then, what is real, what is present here and now, reveals itself when this illusory sense of identity, which is rooted in the movement of unconsciousness, which is this thought movement coming from the past, is no longer present. So, a direct observation of this entire movement of the "I" is self-knowledge. Thus, this contact with divine reality, which is the reality of this Being that is beyond this egoic mind, beyond this sense of separation, gives you the real taste of direct comprehension of your essential nature, of your divine nature.

So, we are truly facing the reality of the blossoming of your essential nature, your divine nature. This is the real Kundalini awakening. This is the truth of the revelation of this spiritual maturity.

It is only in this sense that we use expressions here such as Kundalini, self-knowledge, maturity, or spiritual. It is in the sense of the reality that is present here, in this moment. It is not about a process of graduation, of acquiring more and more, of maturing over time, or about a vision of reality being confused with so-called spiritual practices or the spiritualization of a person. Thus, this divine reality is that which is indescribable, which is beyond the known, which is beyond the mind and, therefore, beyond thought.

Therefore, this is our subject with you, within this channel and also in our other channel called Marcos Gualberto. Later, take a look at our other channel as well. So, we are working on this with you.

In addition to these videos that we have here on this channel and also on our other channel, we have our online meetings that take place on weekends. On Saturdays and Sundays, we are together, deepening these subjects with you, becoming aware of this for direct comprehension. You can find the link to our WhatsApp group in the video description to participate in these online meetings.

We are together for two days, Saturday and Sunday, in an online format. Additionally, we have in-person meetings and retreats at certain times of the year. If what you just heard here makes sense to you, consider this an invitation. Leave your like, subscribe to the channel, and comment: "Yes, it makes sense." Okay? See you soon. Thanks for this meeting, and until next time.

January, 2025
Gravatá-PE, Brazil
Further information